Paul passes through Macedonia and Greece. He raises a dead man to life at Troas. His discourse to the clergy of Ephesus.
Hauing visited the Churches of Macedonia and Achaia (as he purposed Act. 19) and novv about to saile from Corinth tovvard Hierusalem, because of the Ievves lying in vvaite for him, he is constrained to returne into Macedonia, & And so 〈◊〉 Philippos taking boate, commeth to Troas, vvhere vpon the Sunday, vvith a sermon, and a miracle, he greatly confirmeth that Church. 13 Thence comming to Milétum, 17 he sendeth to Ephesus for the Clergie of those partes: to vvhom he maketh a Pastoral sermon, committing vnto their charge the stocke begūne by him there, and novv like to be seen of him no more, considering the troubles that by reuelation he looketh for at Hierusalem.
1And after the tumult was ceased, Paul calling to him the disciples and exhorting them, took his leave and set forward to go into Macedonia.Quietato che fu il tumulto, Paolo, chiamati i discepoli, e fatta loro un'esortazione, e detto addio, si partì per andare nella Macedonia.AND after that the tumult vvas ceased, Paul calling the disciples, and exhorting them, tooke his leaue, and set forvvard to goe into Macedonia.Postquam autem cessavit tumultus, vocatis Paulus discipulis, et exhortatus eos, valedixit, et profectus est ut iret in Macedoniam. 2And when he had gone over those parts and had exhorted them with many words, he came into Greece:E avendo scorsi que' paesi, e fattevi molte istruzioni, passò in Grecia:And vvhen he had vvalked through those partes, & had exhorted them vvith much speach, he came to Greece:Cum autem perambulasset partes illas, et exhortatus eos fuisset multo sermone, venit ad Græciam: 3Where, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria. So he took a resolution to return through Macedonia.Dove avendo passati tre mesi, gli tesero insidie i Giudei nella navigazione, che era per fare verso la Siria: e prese il partito di ritornare per la Macedonia.vvhere vvhen he had spent three moneths, the Ievves laid vvait for him as he vvas about to saile into Syria: and he had councel to returne through Macedonia.ubi cum fecisset menses tres, factæ sunt illi insidiæ a Judæis navigaturo in Syriam: habuitque consilium ut reverteretur per Macedoniam. 4And there accompanied him Sopater, the son of Pyrrhus, of Berea: and of the Thessalonians, Aristarchus and Secundus: and Gaius of Derbe and Timothy: and of Asia, Tychicus and Trophimus.E lo accompagnarono Sopatro di Pirro di Berea, e de' Tessalonicesi Aristarco, e Secondo, e Gajo di Derbe, e Timoteo: e gli Asiani, Tichico, e Trofimo.And there accompanied him So••pater of Pyrrhus, of Beroea: and of Thessalonians, Aristarchus, and Secundus: and Caius of Derbè, and Timothee: and of Asia, Tychicus and Tróphimus.Comitatus est autem eum Sopater Pyrrhi Berœensis, Thessalonicensium vero Aristarchus, et Secundus, et Gajus Derbeus, et Timotheus: Asiani vero Tychicus et Trophimus. 5These, going before, stayed for us at Troas.Questi essendo partiti avanti, ci aspettarono a Troade:These going before, staied for vs at Troas:Hi cum præcessissent, sustinuerunt nos Troade: 6But we sailed from Philippi after the days of the azymes and came to them to Troas in five days, where we abode seven days.Noi poi facemmo vela dopo i giorni degli azzimi da Filippi, e in cinque giorni li raggiungemmo a Troade, dove ci fermammo sette dì.but vve sailed after the daies of Azymes from Philippi, and came to them vnto Troas in fiue daies, vvhere vve abode seuen daies.nos vero navigavimus post dies azymorum a Philippis, et venimus ad eos Troadem in diebus quinque, ubi demorati sumus diebus septem.
7And on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow. And he continued his speech until midnight.E il primo di della settimana essendoci adunati per ispezzare il pane, Paolo, che stava per partire il giorno dipoi, parlava ad essi, e allungò il discorso sino alla mezzanotte.And in the first of the Sabboth vvhen vve vvere assembled to breake bread, Paul disputed vvith them, being to depart on the morovv, and he continued the sermon vntil midnight.Una autem sabbati cum convenissemus ad frangendum panem, Paulus disputabat cum eis profecturus in crastinum, protraxitque sermonem usque in mediam noctem. 8And there were a great number of lamps in the upper chamber where we were assembled.Ed eranvi molte lampade nel cenacolo, dove eravamo adunati.And there vvere a great number of lampes in the vpper chamber vvhere vve vvere assembled.Erant autem lampades copiosæ in cœnaculo, ubi eramus congregati. 9And a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep (as Paul was long preaching), by occasion of his sleep fell from the third loft down and was taken up dead.E un giovinotto per nome Eutico stando a sedere sopra una finestra immerso in un profondo sonno, mentre Paolo tirava in lungo il sermone, trasportato dal sonno, cadde dal terzo piano a basso, e fu levato di terra morto.And a certaine yong man named Eútychus, sitting vpon the vvindovv, vvhereas he vvas oppressed vvith heauy sleepe (Paul disputing long) driuē by sleepe, fel from the third loft downe, and vvas taken vp dead.Sedens autem quidam adolescens nomine Eutychus super fenestram, cum mergeretur somno gravi, disputante diu Paulo, ductus somno cecidit de tertio cœnaculo deorsum, et sublatus est mortuus. 10To whom, when Paul had gone down, he laid himself upon him and, embracing him, said: Be not troubled, for his soul is in him.Ma disceso Paolo, si gittò sopra di lui: e abbracciatolo disse: Non vi affannate: l'anima sua è in lui.To vvhom vvhen Paul vvas gone dovvne, he lay vpon him: and embracing him he said, Be not troubled, for his soule is in him.Ad quem cum descendisset Paulus, incubuit super eum: et complexus dixit: Nolite turbari, anima enim ipsius in ipso est. 11Then going up and breaking bread and tasting and having talked a long time to them, until daylight, so he departed.E risalito che fu, spezzato il pane, e gustatone, e avendo bastevolmente parlato sino all'alba, così si partì.And going vp and breaking bread and tasting, and hauing talked sufficiently to them vntil day light, so he departed.Ascendens autem, frangensque panem, et gustans, satisque allocutus usque in lucem, sic profectus est.
12And they brought the youth alive and were not a little comforted.E rimenarono vivo il giovinetto, e furono consolati non poco.And they brought the lad aliue, and vvere not a litle comforted.Adduxerunt autem puerum viventem, et consolati sunt non minime. 13But we going aboard the ship, sailed to Assos, being there to take in Paul. For so he had appointed, himself purposing to travel by land.Ma noi entrati in nave, andammo ad Asson per quindi ricever Paolo: imperocché così aveva ordinato, dovendo egli fare quel viaggio per terra.But vve going vp into the ship, sailed to Asson, from thence meaning to receiue Paul. for so he had ordained, him self purposing to iourney by land.Nos autem ascendentes navem, navigavimus in Asson, inde suscepturi Paulum: sic enim disposuerat ipse per terram iter facturus. 14And when he had met with us at Assos, we took him in and came to Mitylene.Venuto che egli fu a noi in Asson, preso lui, andammo a Mitilene.And vvhen he had found vs in Asson, taking him vvith vs vve came to Mi•yléne.Cum autem convenisset nos in Asson, assumpto eo, venimus Mitylenen. 15And sailing thence, the day following we came over against Chios: and the next day we arrived at Samos: and the day following we came to Miletus.E di li fatta vela, il dì seguente arrivammo dirimpetto a Chio, e il giorno di poi prendemmo terra a Samo, e nell'altro dì giungemmo a Mileto:And sailing thence, the day folovving vve came ouer against Chios: and the other day vve arriued at Samos: and the day folovving vve came to Milétum.Et inde navigantes, sequenti die venimus contra Chium, et alia applicuimus Samum, et sequenti die venimus Miletum. 16For Paul had determined to sail by Ephesus, lest he should be stayed any time in Asia. For he hasted, if it were possible for him, to keep the day of Pentecost at Jerusalem.Imperocché avea stabilito Paolo di trapassare Efeso, per non esser trattenuto poco o assai nell'Asia. Conciossiachè si affrettava, affine di celebrare, se gli fosse stato possibile, il dì della Pentecoste in Gerusalemme.for Paul had purposed to saile leauing Ephesus, lest any stay should be made him in Asia. For he hastened, if it vvere possible for him, to keepe the day of • Pentecost at Hierusalem.Proposuerat enim Paulus transnavigare Ephesum, ne qua mora illi fieret in Asia. Festinabat enim, si possibile sibi esset, ut diem Pentecostes faceret Jerosolymis. 17And sending from Miletus to Ephesus, he called the ancients of the church.Ma da Mileto, mandò a Efeso a chiamare i seniori della Chiesa.And sending from Milétum to Ephesus, he called the Auncients of the Church.A Mileto autem mittens Ephesum, vocavit majores natu ecclesiæ.
18And when they were come to him and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you, for all the time.I quali venuti da lui, e stando insieme, egli disse loro: Voi sapete dal primo giorno, che io entrai nell'Asia, in qual modo io mi sia stato con voi per tutto questo tempo,Vvho being come to him, and assembled together, he said to them, You knovv from the first day that I entred into Asia, in vvhat maner I haue been vvith you al the time,Qui cum venissent ad eum, et simul essent, dixit eis: Vos scitis a prima die qua ingressus sum in Asiam, qualiter vobiscum per omne tempus fuerim, 19Serving the Lord with all humility and with tears and temptations which befell me by the conspiracies of the Jews:Servendo al Signore con tutta umiltà tra le lagrime, e le tentazioni, che mi assalirono per le insidie de' Giudei:seruing our Lord vvith al humilitie and teares, and tentations that did chaunce to me by the conspiracies of the Ievves:serviens Domino cum omni humilitate, et lacrimis, et tentationibus, quæ mihi acciderunt ex insidiis Judæorum: 20How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house,In qual modo io non mi sia ritirato dall'annunciarvi, e insegnarvi alcuna delle cose utili, sia in pubblico, sia per le case,Hovv I haue vvithdravven nothing that vvas profitable, but that I preached it to you, & taught you openly and from house to house,quomodo nihil subtraxerim utilium, quominus annuntiarem vobis et docerem vos, publice et per domos, 21Testifying both to Jews and Gentiles penance towards God and faith in our Lord Jesus Christ.Inculcando ai Giudei, e ai Gentili la penitenza inverso Dio, e la fede nel Signor nostro Gesù Cristo.testifying to Ievves and Gentils penance tovvard God and faith in our Lord IESVS CHRIST.testificans Judæis atque gentilibus in Deum pœnitentiam, et fidem in Dominum nostrum Jesum Christum. 22And now, behold, being bound in the spirit, I go to Jerusalem: not knowing the things which shall befall me there:Ora poi ecco, che io legato dallo Spirito, vado a Gerusalemme: non sapendo, quali cose ivi mi abbiano ad accadere:And novv behold, being bound by the spirit, I goe to Hierusalem: not knovving vvhat things shal befall me in it,Et nunc ecce alligatus ego spiritu, vado in Jerusalem: quæ in ea ventura sint mihi, ignorans: 23Save that the Holy Ghost in every city witnesseth to me, saying: That bands and afflictions wait for me at Jerusalem.Se non che lo Spirito santo in tutte le città mi assicura, e dice, che catene e tribolazioni mi aspettano a Gerusalemme.but that the Holy Ghost through out al cities doth protest to me, saying: that bands and tribulations abide me at Hierusalem.nisi quod Spiritus Sanctus per omnes civitates mihi protestatur, dicens quoniam vincula et tribulationes Jerosolymis me manent.
24But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, to testify the gospel of the grace of God.Ma niuna di queste cose io temo: né tengo la mia vita per più preziosa di me, purché io termini la mia carriera, e il ministero della parola ricevuto dal Signore Gesù, per render testimonianza al Vangelo della grazia di Dio.But I feare none of these things, neither doe I make my life more pretious thē my self, so that I may cōsūmat my course & ministerie vvhich I receiued of our Lord IESVS, to testifie the Gospel of the grace of God.Sed nihil horum vereor: nec facio animam meam pretiosiorem quam me, dummodo consummem cursum meum, et ministerium verbi quod accepi a Domino Jesu, testificari Evangelium gratiæ Dei. 25And now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.E ora ecco, che io so, che non vedrete più la mia faccia voi tutti, tra' quali io sono passato, predicando il regno di Dio.And novv behold I doe knovv, that you shal no more see my face al you, through vvhom I haue passed preaching the kingdom of God.Et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi prædicans regnum Dei. 26Wherefore I take you to witness this day that I am clear from the blood of all men.Per la qual cosa vi prendo a testimoni in questo giorno, come io sono mondo del sangue di tutti.Vvherefore I take you to witnesse this present day that I am cleere from the bloud of al.Quapropter contestor vos hodierna die, quia mundus sum a sanguine omnium. 27For I have not spared to declare unto you all, the counsel of God.Conciossiachè io non mi son ritirato dall'annunziare a voi tutti i consigli di Dio.For I haue not spared to declare vnto you al the counsel of God.Non enim subterfugi, quominus annuntiarem omne consilium Dei vobis. 28Take heed to yourselves and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God which he hath purchased with his own blood.Badate a voi stessi, e a tutto il gregge, di cui lo Spirito santo vi ha costituiti Vescovi per pascere la Chiesa di Dio acquistata da lui col proprio sangue.Take heede to your selues and to the vvhole flocke vvherein the Holy Ghost hath placed you bishops, to rule the Church of God vvhich he hath purchased with his ovvne bloud.Attendite vobis, et universo gregi, in quo vos Spiritus Sanctus posuit episcopos regere ecclesiam Dei, quam acquisivit sanguine suo.
29I know that after my departure ravening wolves will enter in among you, not sparing the flock.Io so, che dopo la mia partenza entreranno tra voi de' lupi crudeli, che non risparmieranno il gregge.I knovv that after my departure there vvil • rauening vvolues enter in among you, not sparing the flocke.Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi. 30And of your own selves shall arise men speaking perverse things, to draw away disciples after them.E anche di mezzo a voi stessi si leveranno su degli uomini a insegnare cose perverse, per trarsi dietro de' discepoli.and out of your ovvne selues shal arise men speaking peruerse things, to dravv avvay disciples after them selues.Et ex vobisipsis exsurgent viri loquentes perversa, ut abducant discipulos post se. 31Therefore watch, keeping in memory that for three years I ceased not with tears to admonish every one of you, night and day.Per la qual cosa siate vigilanti, rammentandovi, come per tre anni non cessai di, e notte di ammonire con lagrime ciascheduno di voi.For the vvhich cause be vigilant, keeping in memorie that for three yeres night and day I ceased not vvith teares to admonish euery one of you.Propter quod vigilate, memoria retinentes quoniam per triennium nocte et die non cessavi, cum lacrimis monens unumquemque vestrum. 32And now I commend you to God and to the word of his grace, who is able to build up and to give an inheritance among all the sanctified.E ora vi raccomando a Dio, e alla parola della grazia di lui, il quale è potente per edificare, e dare a voi l'eredità con tutti i santificati.And novv I commend you to God and to the vvord of his grace, vvho is able to edifie, and to giue inheritance in al the sanctified.Et nunc commendo vos Deo, et verbo gratiæ ipsius, qui potens est ædificare, et dare hæreditatem in sanctificatis omnibus. 33I have not coveted any man’s silver, gold or apparel, asL'argento, e l'oro, e le vestimenta, di nessuno non ho io desiderato,No mans siluer and gold or garment haue I coueted.Argentum, et aurum, aut vestem nullius concupivi, sicut 34You yourselves know. For such things as were needful for me and them that are with me, these hands have furnished.Conforme voi sapete: conciossiachè al bisogno mio, e di quelli, che sono con me, servirono queste mani.Your selues knovv that for such things as vvere needful for me and them that are vvith me, these hands haue ministred.ipsi scitis: quoniam ad ea quæ mihi opus erant, et his qui mecum sunt, ministraverunt manus istæ. 35I have shewed you all things, how that so labouring you ought to support the weak and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive.In tutto vi ho dimostrato, come in tal guisa lavorando, conviene sostenere i deboli, e ricordarsi della parola del Signore Gesù, poiché egli disse: È maggior ventura il dare, che il ricevere.I haue shevved you al things, that so labouring, you must receiue the vveake, and remember the vvord of our Lord IESVS, because he said, • It is a more blessed thing to giue rather then to take.Omnia ostendi vobis, quoniam sic laborantes, oportet suscipere infirmos ac meminisse verbi Domini Jesu: quoniam ipse dixit: Beatius est magis dare, quam accipere.
36And when he had said these things, kneeling down, he prayed with them all.E dette che ebbe tali cose, piegate le ginocchia, orò con essi tutti.And vvhen he had said these things, falling on his knees he praied vvith al them.Et cum hæc dixisset, positis genibus suis oravit cum omnibus illis. 37And there was much weeping among them all. And falling on the neck of Paul, they kissed him,E fu grande di tutti il pianto: e gittandosi sul collo di Paolo lo bacciavano,And there vvas great vveeping made of al, and falling vpon the necke of Paul, they kissed him,Magnus autem fletus factus est omnium: et procumbentes super collum Pauli, osculabantur eum, 38Being grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship.Afflitti massimamente per quella parola detta da lui, che non erano per vedere mai più la sua faccia. E lo accompagnavano alla nave.being sorie most of al for the vvord vvhich he had said, that they should see his face no more. And they brought him going vnto the shippe.dolentes maxime in verbo quod dixerat, quoniam amplius faciem ejus non essent visuri. Et deducebant eum ad navem.
20:3
about the year A.D. 58.
20:6
Tirinus
We. From the change of the narration to the first person again, it would appear St. Luke had rejoined the apostle. This writer modestly omits the reason of his accompanying St. Paul, who tells us it was at his own request, (2 Corinthians 8:19.) that no suspicion might be entertained that he applied improperly the money, which he was commissioned to carry to the distressed brethren in Jerusalem. (Tirinus)
20:7
On the first day of the week.[Ver. 7. Una Sabbati; that is prima sabbati, en te mia ton sabbaton. St. Chrysostom says, hom. mg., kuriake en, erat dies Dominica.] The interpreters generally take notice with St. Chrysostom, that the Christians, even at this time, must have changed the sabbath into the first day of the week, as all Christians now keep it. Which change (even as to the manner of keeping one of God's ten commandments) was made by the Church.
Witham
To break bread, meaning the blessed sacrament, as it is commonly expounded. (Witham)
20:10
Witham
His soul is in him. He was taken up dead. (ver. 9.) These words then of St. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matthew 9:24.) The girl is not dead, but asleep. (Witham)
20:12
Denis the Carthusian
Alive. This accident, which gave occasion to a great miracle, was ordained by the particular providence of God, in order to confirm the preaching of St. Paul, and to fix more deeply in the hearts of his disciples the words of their dear Master, who was just going to leave them. Admire likewise the apostle's solicitude for his neighbour's salvation, in prolonging his instructions through the whole night, which preceded his departure. (Denis the Carthusian)
20:17
Witham
He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. (Witham)
20:19
With all humility; that is, of heart, or mind, as the Greek word signifies. He knew, says St. Chrysostom, how necessary this virtue of humility was for the ministers of the gospel.
Witham
With tears of charity and compassion, under temptations, trials, and persecutions. (Witham)
20:20
I have kept back, etc. I have discovered to you every thing which can be useful to your salvation. Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you. This is the model of a good pastor. Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, without jealousy, without fear. A good shepherd, St. Bernard used to say, has always bread in his scrip, and his dog in his keeping. The dog is his zeal, which must be chained, governed and moderated. His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock.
20:22
Witham
Bound in the spirit, led by inspiration of the Holy Ghost. (Witham)
Calmet
Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. (Calmet)
Tirinus
I now go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. (Tirinus)
20:23
In every city. There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him. It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets. Of this we have a proof in the next chapter.
20:24
Witham
Neither do I count my life (literally, my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. (Witham)
20:25
Calmet
I know, etc. It appears sufficiently evident, from many parts of St. Paul's epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia. Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape all the dangers that were prepared for him. (Calmet)
Witham
All you. Although St. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again. (Witham)
20:28
Witham
Take heed to yourselves, and to all the flock. The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and to the Church; especially such ministers of God as are bishops,[Ver. 28. Episcopos, episkopous, from episkopein, or episkeptesthai, diligenter inspicere, etc.] placed, by divine institution, to govern the Church, or the churches under them. The word bishops, by its derivation, signifies overseers, or superintendants; but the signification is to be taken and expressed by the custom and ecclesiastical use of words. (Witham)
20:32
To the word of his grace, to the protection of God's grace, given to those that preach the gospel, and administer the sacraments instituted by Christ.
Witham
Who is able to build up, to finish that building, of which the foundation is laid by my preaching. (Witham)
20:34
Witham
These hands have furnished, by labouring to maintain myself, etc. (Witham)
20:35
Witham
It is more blessed to give than to receive. We find not these words of Christ in the gospels. St. Paul might have them from the apostles. (Witham)
Haydock
Among the many excellent good things our dear Lord said, and which are not mentioned in the gospel, this is one: "it is a more blessed thing to give, than to receive;" which did men justly weigh, they would be more ready to give alms, were it only for their own account. Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God! (Haydock)
20:37
Calmet
They kissed him. These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence. The Scripture furnishes us with numberless examples of it. (Calmet)
Menochius
He likewise prayed, as he usually did, when he bade his last farewell. See his last adieus with the Tyrians, (chap. 21:5. 6.) where they all kneeled down to pray on the shore. This is also reasonable, and becoming a Christian. It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend. (Menochius)
The mind of man cannot conceive a finer subject for the painter than this melting separation. After the discourse, we see St. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father's face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God.
20:7
And on the first day of the week.... Here St. Chrysostom and many other interpreters of the scripture explain, that the Christians even at this time, must have changed the sabbath into the first day of the week, (the Lord’s day,) as all Christians now keep it. This change was undoubtedly made by the authority of the church; hence the exercise of the power, which Christ had given to her: for he is Lord of the sabbath.
20:7
S. Paul did here breake bread on the Sunday as it is broken in the Sacramēt of the body of Christ, and had both before & after the celebrating of the Sacramēt a sermon to the people. Aug. ep. •6 ad Casulanū. Vener. Beda in 20 Act.
20:16
16. Pentecost.] The Christian Pentecost. Though the Apostles might desire to come to the Ievves Festiuities, by reason of the general concourse of people to the same, the better to deale for their saluation and •o spred the Gospel of Christ, yet it is like that they novv kept solemly the Christian Pentecost or vvhitsontide, for memorie of the Holy Ghost, and that S. Paul vvent to that Feast of the Christians rather then the other of the Ievves. And Ven. Bede saith here, The Apostle maketh hast to keepe the fifteth day, that is, of remission and of the Holy Ghost. For, that the Christians already kept the eight day, that is, Sunday. the Sunday or our Lordes day, and had altered already the ordinarie Sabboth into the same, it is plaine by the Scriptures (1 Cor. 16, 2. Apoc. 1, 10.) and by antiquitie. Iustin. Mart. Apolog. 2 ad Anton. Pium in fine. And it is as like that they changed the Ievves Pasche and Pentecost as that, specially vvhen it is euident that these Festiuities be kept by Apostolike tradition, Avg. ep. 118 c. 1. and approued by the vse of al auncient Churches and Councels.
•9. Rauening vvolues.] Rauening vvolues are the Heretikes of al ages. The gouernours of the Church are foretold of the great danger that should fall to the people by vvolues, that is to say, by Heretikes, vvhose cruelty tovvard the Catholikes is noted by this terme. They be knovvē by the forsaking the vnitie of the Church vvhereof they vvere before, by going out and dravving many disciples after them, and by their peruerse doctrine. Such vvolues came aftervvard in deede in diuers ages, Arius, Macedonius, Nestorius, Eutyches, Luther, Caluin, great bloudsucking vvolues, and vvasters of the flocke of Christ.
20:17
〈Greek〉 That is, Priests as Act. 15. 4. See the marginal annot. there.
20:18
Concordance Act. 19, 1
20:21
Apostolike preaching commendeth not faith only but penance also to the people.
20:28
Bishops or Priests (for then these names were sometime vsed indifferētly) gouernours of the Church of God, & placed in that roome & high functiō by the Holy Ghost.
20:35
35. More blessed to giue.] Christs speaches not vvritten in the Gospel. Among many other infinite goodly things and speaches vvhich Christ spake and be not vvritten in the Gospels, this sentence is one: vvhich S. Paul heard of some of the Apostles daily conuersant vvith him, or els learned of Christ him self, or of the Holy Ghost. And it signifieth, that vvhereas the vvorld commonly counteth him happie that receiueth any benefite, as almes either temporal or spiritual, Great almesmen blessed. yet in deede he that giueth or bestovveth, is more happie. Vvhich if the vvorld did vvel consider, men vvould giue almes faster then they do, if it vvere but for their ovvne benefite.
20:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
(Recapitulation.) “And having embraced them,” it says, “he departed for to go into Macedonia.” (
20:2
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, “when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.” (
20:3
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… For he does not call his temptation a wavering. For he who admits his attack is shaken. Strange! how great is the affection of Paul! He did not regard afflictions, nor plots against him. For I think that he then remained there, as Luke says, that “he abode in Greece three months, when the Jews laid a plot against him.” (
20:4
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 Basil the Great † AD 379 The Letters 218
… by any other cause as to forget it, but now I wish to put you in mind to send some good man into Lycia, to enquire who are of the right faith, for peradventure they ought not to be neglected, if indeed the report is true, which has been brought to me by a pious traveller from thence, that they have become altogether alienated from the opinion of the Asiani
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… 2, 3 .) Again he is persecuted by the Jews, and goes into Macedonia. “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.” (
20:5
St Irenaeus of Lyons † AD 202 Against Heresies 3.14.1
… “for, sitting down,” he says, “we spake unto the women who had assembled;” and certain believed, even a great many. And again does he say, “But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days.”
20:6
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 43
… of Derbe, Timothy,” etc., these, he says, went before him to Troas, preparing the way for him. “And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… 5 .)—See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. ( v. 6–8 .) ( a ) Now that they are near to Jerusalem, they no longer hurry. For observe, I pray you, all the days. “After the day of unleavened bread” they came “to Troas in five days” (
20:7
Origen † AD 254 Origen's Commentary on the Gospel of John 5.4
… Does not Wisdom herself say to those who are perishing, “I stretched out my words, and ye heeded not”? Do we not find Paul, too, extending his discourse from morning to midnight,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there. “And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… The passage is as follows: “Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.”
St Augustine of Hippo † AD 430 Of the Work of Monks 21
… Namely, when the day of his departure caused him to be in haste, being at Troas, even on the first day of the week when the brethren were assembled to break bread, such was his earnestness, and so necessary the disputation, that his discourse was prolonged even until midnight,
20:8
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted.” (
20:9
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.31
31. I pass by the work wrought at Troas on Eutychus, who being borne down by his sleep fell down from the third loft, and was taken up dead ; yet was saved alive by Paul
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… How was it, moreover, that he contended and disputed successfully with those who tried to Judaize in Antioch? and how was it that that Areopagite, an inhabitant of Athens, that most devoted of all cities to the gods, followed the apostle, he and his wife? was it not owing to the discourse which they heard? And when Eutychus
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a difference (between us and those men)? “And they brought the young man alive, and,” it says, “were not a little comforted,” both because they received him back alive, and because a miracle had been wrought.
20:10
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… which was that his bare presence, even though he was silent, was terrible to the demons. But the men of the present day, if they were all collected in one place, would not be able, with infinite prayers and tears, to do the wonders that once were done by the handkerchief of St. Paul. He too by his prayers raised the dead,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… And the divine apostle at Troas, when all supposed Eutychus to be dead, said “Trouble not yourselves for his soul is in him.”
20:11
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… “When he therefore was come up again, and had broken bread, and eaten and talked a long while, even till break of day, so he departed.”
20:12
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a difference (between us and those men)? “And they brought the young man alive, and,” it says, “were not a little comforted,” both because they received him back alive, and because a miracle had been wrought.
20:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… “And they brought the young man alive, and,” it says, “were not a little comforted,” both because they received him back alive, and because a miracle had been wrought. “And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… ( v. 6–8 .) ( a ) Now that they are near to Jerusalem, they no longer hurry. For observe, I pray you, all the days. “After the day of unleavened bread” they came “to Troas in five days” ( ch. xx. 6 ); then they there spent “seven;” in all, twelve: then to “Thasos,” to “Mytilene,” to “Trogylium” and “over against Chios,” and to “Samos” and “Miletus” (
20:14
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… for so had he appointed, minding himself to go afoot.” ( v. 13 .) We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.
20:15
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… for so had he appointed, minding himself to go afoot.” ( v. 13 .) We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.
20:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… for so had he appointed, minding himself to go afoot.” ( v. 13 .) We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.
St Jerome † AD 420 The Letters of St. Jerome 46.8
… If—as a wicked theory maintains—this holy place has, since the Lord’s passion, become an abomination, why was Paul in such haste to reach Jerusalem to keep Pentecost in it?
20:19
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… 38 ) wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of
20:20
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… I am a minister: nothing more. Having comforted them, that they might not grieve that he was so evil entreated, and having told them that he endured those things “with joy,” and having shown the fruits of them, then (and not before) he brings in that which would give them pain, that he may not overwhelm their minds. “And
20:22
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.” ( v. 12 .) Many even besought him not to depart, and still he would not comply. “Then Paul answered, What mean ye to weep and to break mine heart?” ( v. 13 .) Do you mark? Lest, having heard that saying, “I go bound in the Spirit” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… ix. 5 .) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… Fain would I see the tomb, where the armor of righteousness is laid up, the armor of light, the limbs which now live, but which in life were made dead; and in all whereof Christ lived, which were crucified to the world, which were Christ’s members, which were clad in Christ, were a temple of the Spirit, an holy building, “bound in the Spirit,” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… On what ground then, dost thou wish to attain the same end as they, if here on earth thou art traveling the contrary road from them? “And now,” saith Paul, “I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there; save that the Holy Ghost testifieth unto me in every city, saying, that bonds and afflictions abide me.” (
20:23
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.14
… And again, The Holy Ghost said , unto the Apostles who were in Antioch, Separate me now Barnabas and Saul for the work whereunto I have called them . Beholdest thou the Spirit living, separating, calling, and with authority sending forth? Paul also said, Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions await me
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.31
31. I pass by the work wrought at Troas on Eutychus, who being borne down by his sleep fell down from the third loft, and was taken up dead ; yet was saved alive by Paul . I also pass by the prophecies addressed to the Elders of Ephesus whom he called to him in Miletus, to whom he openly said, That the Holy Ghost witnesseth in every city, saying
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… 22–24 ). Wherefore says he this? By way of preparing them to be always ready to meet dangers, whether seen or unseen, and in all things to obey the Spirit.
20:24
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 1
From Syria even unto Rome I fight with beasts: not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships “move me, neither count I my life dear unto myself,”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
73. Paul denied himself, when, knowing that chains and tribulations awaited him in Jerusalem, he willingly offered himself to danger, saying: “Nor do I count my life dear to myself, if only I can accomplish my course, and the ministry of the Word, which I have received of the Lord Jesus.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
(Recapitulation.) “Not knowing,” he says, “the things that shall befall me.” ( v. 22, 23 .) Then is this why thou departest? By no means; on the contrary (I know that), “bonds and afflictions await me.” That (there are) trials, I know, but of what kind I know not: which was more grievous. “But none of these things move me” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one’s country? But these are small matters to him who “counteth not even his life dear” (
20:25
St Irenaeus of Lyons † AD 202 Against Heresies 3.14.2
… Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… both that “my face ye shall see no more,” for in heart I am with you: and that it was not they alone (who should see him no more): for, “ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom.”
St John Chrysostom † AD 407 Homilies on Philippians 15
Here some one may enquire, how when he had said, “It is more blessed to give than to receive” (
20:26
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… and that it was not they alone (who should see him no more): for, “ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom.” So that he may well (say), "Wherefore I take you to record (read διὸ μαρτ . for διαμαρτ .),—seeing I shall be with you no more—“that I am pure from the blood of all men.” (
St John Chrysostom † AD 407 Homilies on Ephesians 11
… An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that “I am pure from the blood of all men” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 4
… If thou wilt not believe the future, O man, believe the present. If thou wilt not believe invisible things, believe things that are seen: or rather believe things which are seen, for so thou wilt believe things which are invisible. But if thou wilt not, we may fitly say with the Apostle, “We are pure from your blood” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… We give you this advice, dear friend, in brotherly kindness. Receive it and you will do well. And if you hearken not we will say to you in the word of the apostle “We are pure.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 169
And if after this our entreaty your piety reject this doctrine, which was given in the presence of God, we will shake off the dust of our feet against you, and cry with the blessed Paul, “We are pure from your blood.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… xxv. 24 , &c.). Let them hear how Paul believed himself to be pure from the blood of his neighbours in this, that he spared not their vices which required to be smitten, saying, I take you to record this day, that I am pure from the blood of all men: for l have not shunned to declare unto you all the counsel of God (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.34
… Yet if thou declare it to the wicked, and he turn not from his iniquity and from his wicked way, he himself indeed shall die in his iniquity, but thou hast delivered thy soul. Hence also Paul says to the Ephesians, My hands are pure this day from the blood of all of you. For I have not shunned to declare unto you all the counsel of God (
20:27
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… for διαμαρτ .),—seeing I shall be with you no more—“that I am pure from the blood of all men.” ( v. 26 .) Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them ( ἐπιτρίβει )? But it was necessary. “For I have not shunned,” he says, “to declare unto you all the counsel of God.” (
20:28
Tertullian † AD 220 To His Wife 2.3
… So far as I know, “we are not our own, but bought with a price;” and what kind of price? The blood of God.
Tertullian † AD 220 On Modesty 7
… Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? “But a ‘sheep’ properly means a Christian, and the Lord’s ‘flock’ is the people of the Church,
St Hippolytus † AD 235 The Refutation of All Heresies 9.1
… concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… But the grace of God which then protected them, will, I believe, protect you also. But why do I delay you longer, my very dear brethren, with the outpouring of my prolix discourse. It remains, that with the last words of the Apostle
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 2.5
… As long as thy life remains to thee, cleanse thy soul from wrath; for if it should go to Sheol with thee, thy road will be straight to Gehenna. Keep not anger in thy heart; hold not fury in thy soul; thou hast not power over thy soul, save to do that which is good. Thou art bought with the blood of God;
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
… Let us now learn more expressly what we have touched upon above, that the Holy Spirit entrusts the same office as the Father and the Son, and appoints the same persons; since Paul said: “Take heed to yourselves, and to all the flock in the which the Holy Spirit has made you overseers to rule the Church of God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… So, whereas he seems to be justifying himself, in fact he is terrifying them. “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (or, bishops) to feed the Church of God (see note 3), which He hath purchased with His own blood.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… 2 .) And in the Epistle to the Corinthians, he says, that “to one is given by the Spirit the word of wisdom, to another the word of knowledge” ( 1 Cor. xii. 8, 11 ); and that It divideth all as It willeth. And in addressing the Milesians, he says, “Over which the Holy Ghost hath made you shepherds and overseers.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… This appears in another place, from his ascription of the things of God to the Spirit, in the words which he addresses to the elders at Miletus: “Take heed unto yourselves, and to all the flock, in the which the Holy Ghost hath made you bishops.” (
St Jerome † AD 420 The Letters of St. Jerome 54.4
… The same who is already your Lord. Your father will be sorry but Christ will be glad; your family will grieve but the angels will rejoice with you. Let your father do what he likes with what is his own. You are not his to whom you have been born, but His to whom you have been born again, and who has purchased you at a great price with His own blood.
St Jerome † AD 420 The Letters of St. Jerome 146
… In the Acts of the Apostles Paul thus speaks to the priests of a single church: “Take heed unto yourselves and to all the flock, in the which the Holy Ghost hath made you bishops, to feed the church of God which He purchased with His own blood.”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 1.6
… And that by my example in your behalf, ye yourselves also might be able to suffer; I suffered for you, that no man might hesitate to suffer for himself what God
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.4
… “Shall a man afflict God, for you afflict Me?” If then we cannot think that the Lord was born of a Virgin because He who was born was anterior to her who bore Him, how can we believe that God had blood? And yet it was said to the Ephesian elders: “Feed the Church of God which He has purchased with His own Blood.”
20:29
St Hegesippus † AD 180 Fragments from His Five Books of Commentaries on the Acts of the Church 4
… Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles—men who have split up the one Church into parts
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 3
… deposed by the blessed Alexander, and because both he and the others were connected with the Arian madness, as well as on account of the charges which lie against them, the holy Council has unanimously deposed them from the Episcopate, and we have decided that they not only are not Bishops, but that they are unworthy of holding communion with the faithful.
St Basil the Great † AD 379 The Hexæmeron 2.4
… “Darkness” is the enemy of souls, the primary cause of death, the adversary of virtue. The words of the Prophet, they say in their error, show that it exists and that it does not proceed from God. From this what perverse and impious dogmas have been imagined! What grievous wolves,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… “And now behold,” etc. “Wherefore I take you to record, that I am pure from the blood of all men, because I have not shrunk from declaring unto you the whole counsel of God” ( v. 25–27 ): * * * that (counsel) which concerns the present matter. “For I know this,” etc. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, “Grievous wolves shall enter in among you” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… from our not hearkening to Paul, when we are eager to go somewhither, where he bids us not. For Paul is sailing even now with us, only not bound as he was then: he admonishes us even now, and says to those who are (sailing) on this sea, “take heed unto yourselves: for after my departing grievous wolves shall enter in among you” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
… As Christ also did in saying, “They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name’s sake.” ( Matt. x. 17 .) And this blessed man elsewhere says, “For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock.” (
John Cassian † AD 435 The Conferences of John Cassian 14.11
… Of which too the blessed Apostle speaks: “I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 2.6
… and we have written to each of their dioceses, in order that the people of each church may be made acquainted with the innocence of their respective bishops, and that they may recognise them alone and wait for their return. Men who have come down on their churches like wolves
20:30
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, “Without were fightings, within were fears;” and, “In perils among false brethren;” and in his discourse to the Milesians too He said, “Also of you shall some arise speaking perverse things;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… but what? That there should rise up against you certain of another sort: he says not, “because of my departing,” but “after my departing:” that is, after his going on his journey.—And yet this thing has happened already: much more (then will it happen) hereafter. Then we have the cause, “to draw away disciples after them.” (
20:31
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… Thou hearest too what the chosen vessel of Christ says to the Ephesian elders: “Wherefore watch ye, remembering that for the space of three years, I ceased not to admonish every one, night and day, with tears.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
… Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists hath mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… Then we have the cause, “to draw away disciples after them.” ( v. 30 ). That there are heresies, this is the cause, and no other than this. Then comes also consolation. But if He “purchased” it “with His own blood,” He will assuredly stand forward in its defence. “Night and day,” he says, “I cease not to warn with tears.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… And he does not say, From no man have I coveted the necessaries of life, that again it might not look like accusing them: but he covertly hints as much, seeing that he provided subsistence for others as well as himself. See how he worked with earnestness, “night and day” discoursing (to others), “with tears warning each one of them.” (
St John Chrysostom † AD 407 Commentary on Galatians 4
… And so he must needs weep, as the prophets do when in perplexity; for not only admonition but mourning also is a form in which solicitous attention is often manifested. And what he said in his speech to those at Miletus, “By the space of three years I ceased not to warn every one…with tears,” he says here also, “and to change my voice.” (
St John Chrysostom † AD 407 Homilies on Ephesians 17
… and dost thou sit uttering witticisms, and “talking folly,” and uttering things “which are not befitting.” Full nobly then wilt thou be able to overcome him! We are in sport, beloved. Wouldest thou know the life of the saints? Listen to what Paul saith. “By the space of three years I ceased not to admonish every one night and day with tears.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
… Think of Paul’s squalidness within that prison-house, and thou wilt burn for that beauty, and deem this the extreme of ugliness, and wilt groan bitterly through longing for those bonds. Wouldest thou daub thee with pastes and pigments, and such like things? Think of his tears: a three-years space, night and day, he ceased not to weep. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… This is the mind of God. An abyss of water did not crush him, and a few tears crushed him. “What do ye, weeping and crushing my heart?” For great is the force of love. Dost thou not see him again weeping? Why weepest thou? Tell me. “By the space of three years,” he says, “I ceased not to admonish every one night and day with tears.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… The one is likely to happen, the other not so. For the wicked will possibly be punished, but the good cannot always be rejoicing. No one was equal to Paul, yet he passed all his life in afflictions, in tears and groanings night and day. “For the space of three years,” he says, “I ceased not to warn every one night and day with tears.” (
20:32
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… But the grace of God which then protected them, will, I believe, protect you also. But why do I delay you longer, my very dear brethren, with the outpouring of my prolix discourse. It remains, that with the last words of the Apostle
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… He, who committed this to him, he says, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure, and I am not ashamed at these things, so long as it is preserved uninjured. Or he calls the Faithful the charge which God committed to him, or which he committed to God. For he says, “Now I commit you to the Lord.” (
20:33
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “Which is able to build you up.” He does not say, to build, but, “to build up,” showing that they had (already) been built. Then he puts them in mind of the hope to come; “to give you an inheritance,” he says, “among all them which are sanctified.” Then exhortation again: “I have coveted no man’s silver, or gold, or apparel.” (
St Augustine of Hippo † AD 430 Of the Work of Monks 13
… yourselves know, that to my necessities and theirs who were with me these hands have ministered. In all things have I shown you that so laboring it behoveth to help the weak, mindful also of the words of the Lord Jesus, for that He said, More blessed is it rather to give than to receive.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.18
… “I have not coveted any man’s silver and gold; you yourselves know how for such things as were needful for me and them that are with me these hands have ministered. I have showed you all things, how that so labouring you ought to support the weak, and to remember the words of the Lord Jesus, how he said: It is more blessed to give than to receive.”
20:34
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 8
… For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “Silver, or gold,” he says. He says not, I have not taken, but, not even “coveted.” No great thing this, but what follows after is great. “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, ye ought to support the weak.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 20
And why say I Peter? For this same Paul himself, after his incessant runnings to and fro and all those vast miracles, standing in a tent-maker’s shop, sewed hides together: while angels were reverencing him and demons trembling. And he was not ashamed to say, (
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… or rather two or three masters one servant. But if this be grievous, consider them that have none and enjoy more prompt attendance. For God hath made men sufficient to minister unto themselves, or rather unto their neighbor also. And if thou believe it not, hear Paul saying, “These hands ministered unto my necessities, and to them that were with me.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
… For this is poverty, to stand in need of others; and by this argument the king is poor, in so far as he stands in need of his subjects. But he that is crucified, to the world is not so; he wants for nothing; for his hands are sufficient for his subsistence, as Paul said, “These hands have ministered to my necessities, and to them that were with me.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… But the cloak he requires, that he might not be obliged to receive one from another. For we see him making a great point of avoiding this; and elsewhere, when he was addressing those from Ephesus, he says, “Ye know that these hands have ministered to my necessities, and to those that were with me” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 44
… iv. 28 .) Here the Apostle bids not simply “work,” but to work so vigorously and laboriously, as to have thereby somewhat to give to others. And in another place the same saith again; “These hands have ministered to my necessities, and to them that were with me.” (
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.16
… should have from the gospel the necessaries of this life; but yet that he has not made use of this power. For there were many who were desirous of having an occasion for getting and selling the gospel, from whom the apostle wished to cut off this occasion, and therefore he submitted to a way of living by his own hands.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.5
… “For these hands have ministered not only to me but to those also who are with me,” “Neither have we eaten any man’s bread for nought, but with labour and toil working night and day that we should not be burdensome to any of you.” And: “If any will not work neither let him eat.”
John Cassian † AD 435 The Conferences of John Cassian 23.5
… “Ye yourselves know that these hands have ministered to my needs, and to the needs of those who were with me,” or when in writing in the Thessalonians he testifies that he “worked in labour and weariness night and day.”
John Cassian † AD 435 The Conferences of John Cassian 24.11
… ‘We were not idle among you; neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day lest we should be chargeable to any of you. Not as if we had not power; but that we might give ourselves a pattern unto you, to imitate us.”
20:35
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 2
Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… O easiness of the Covenant: This blessing may be bought by you merely for willing it; He accepts the very desire as a great price; He thirsts to be thirsted for; He gives to drink to all who desire to drink; He takes it as a kindness to be asked for the kindness; He is ready and liberal; He gives with more pleasure than others receive.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “I have showed you all things,” he says: ye cannot take refuge in the plea of ignorance: “have shown you” by works “how that so laboring ye ought to work.” And he does not say, that to receive is bad, but that not to receive is better. For, “remember,” he says, “the words of the Lord which he spake: It is more blessed to give than to receive.” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… This he doth, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For “it is more blessed,” He saith, “to give than to receive.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… And this is the effect of working, that one does not receive of others, nor live idly, but by working imparts to others. For it is said, “It is more blessed to give than to receive.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… And again, “I think that I also have the Spirit of God.” ( 1 Cor. vii. 40 .) All those things therefore he spake by the Spirit, but this, which he now says, he heard even expressly from God. As also that which he had said discoursing to the Elders of Ephesus, “It is more blessed to give than to receive,” he heard among things not recorded. (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 5
This indeed he says here; but there, in the first Epistle, he says, “that ye may walk honestly towards them that are without.” On what account? Perhaps there was as yet no such thing. For upon another occasion also admonishing, he says, “It is more blessed to give than to receive.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 44
… For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. First however, we must mention that saying of Paul. What saith he? “Remember the Lord, how He said, It is more blessed to give than to receive.” (
St Jerome † AD 420 The Letters of St. Jerome 52.16
16. Let us never seek for presents and rarely accept them when we are asked to do so. For “it is more blessed to give than to receive.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.16
… and, not adapting their own life or understanding to the meaning of the Scripture, but making the meaning of Scripture bend to the desires of their own lust, they try to make it to correspond to their own views, and say that it is written, “It is more blessed to give than to receive.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.25
… of others and not his own, it persuades him that it is much better for food and clothing to be provided for him by his own rather than by another’s means according to that text (which, as was before said, those who are rendered dense through such dulness and coldness of heart, cannot possibly understand), “It is more blessed to give than to receive.”
20:36
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… iii. 17 ), he added the declaration of Christ, Who said, “It is more blessed to give than to receive.” He prayed over them while exhorting them: he shows it both by action,—“And when he had thus spoken, he kneeled down, and prayed with them all,” (
Ecumenical Councils The Canons of the 318 Holy Fathers Assembled in the City of Nice, in Bithynia 20
All the churches did not, however, adopt this practice; for we see in the Acts of the Apostles (
20:37
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… 36 )—he did not simply pray, but with much feeling: ( κατανύξεως ): great was the consolation—and by his saying, “I commend you to the Lord. And they all wept sore, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more.” (
20:38
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… Then this most gentle teacher going to the rest of the clergy, who, as I have said, had come in to him to speak in behalf of Arius, spake to them his last consoling words, and such as were necessary; then pouring forth his prayers to God, and bidding them adieu, he dismissed them all in peace.
20:1
HAVING EXHORTED THEM. — In Greek it is only προσκαλεσάμενος, that is calling: whence from the Greek another nearby word seems to have fallen out, καὶ παρακαλεσάμενος, that is and having exhorted; or as the Syriac has it, having comforted them: for he called them for this reason, that he might exhort and comfort them in such great sedition and tumult of Demetrius. HE BADE THEM FAREWELL, — ἀπησπάσατο: the Syriac, having kissed them; Pagninus and the Zurich Bible, having embraced them. For Christians in the beginning were accustomed to greet one another in the holy kiss, that is by embracing one another mutually, as even now Religious do following their example. See what is said on that passage: "Greet one another with a holy kiss," I Cor. xvi, 20, and II Cor. xiii, 12. HE DEPARTED, — wisely yielding to the fury of Demetrius and the silversmiths, lest they should rise up against all Christians and slay them; reserving himself for other provinces and labors. Thus St. Athanasius, knowing that he alone was sought by the Arians, and that the matter of Christianity turned on his head concerning homoousios, prudently withdrew himself by flight everywhere, and spent almost his whole life in exile and hiding; and by fleeing the fury of his enemies he broke and overcame it. THAT HE WOULD GO INTO MACEDONIA, — thence intending to go to Jerusalem, as he himself determined cap. xix, vers. 21.
20:3
3. INSIDIES WERE LAID FOR HIM BY THE JEWS. — Namely they besieged the ways, so that they might seize the alms which he was carrying to the faithful in Jerusalem, says Dionysius, and so that they might kill him, says Lyra.
20:4
4. AND HE WAS ACCOMPANIED BY THEM. — The Greek texts add, as far as Asia. SOPATER. — Some read Sosipater, for this name is said to be Sopater through crasis. He was a kinsman of Paul, as is evident from Rom. xvi, 21. Thus St. Chrysostom, Theophylactus, Origen and others, in Rom. cap. xvi. He is inscribed among the Saints in the Martyrology, 25 June. OF PYRRHUS, — namely the son; or, as Sedulius reads it, the father. OF BEROEA. — Bede refers this surname to Sopater, not to Pyrrhus, that is to say, Sopater was by country a Beroeaean, or born in Beroea: although Ado and Usuardus, in the Martyrol., 25 June, read Pyrrhus-Beroeaean, as if this city were called Pyrrhus-Beroea. But concerning a city of this name, I have found nothing anywhere. TYCHICUS. — He was the minister of Paul in carrying letters and messages to the absent. Whence Paul calls him a most beloved brother, a faithful minister and fellow servant in the Lord, Ephes. vi, 21; Coloss. iv, 7. He is inscribed among the Saints in the Roman Martyrology, on 29 April. TROPHIMUS. — He was an Ephesian, sprung from the Gentiles: wherefore on account of him Paul was seized, the Jews suspecting that he had brought Trophimus the Gentile into their temple, cap. xxi, vers. 29. Concerning him we read thus in the Roman Martyrol., 29 December: "At Arles the birthday of St. Trophimus, whom St. Paul mentions writing to Timothy, who was ordained Bishop by the same Apostle, and sent first to that aforesaid city to preach the Gospel: from the fountain of whose preaching, as St. Zozimus the Pope writes, all Gaul received the streams of faith;" for which reason the Church of Arles contends for the primacy of Gaul, as Lorinus narrates at length here.
20:6
6. WE SAILED AFTER THE DAYS OF UNLEAVENED BREAD. — Hence it is evident that at this time, namely in the year of Christ 58, the legal observances still prevailed among Christians, at least in name and shadow. For although Christians celebrated the Passover, they did not observe the days of unleavened bread: these therefore were Jewish. Note: Luke here changes the third person to the first, saying we sailed, and he does this to the end of the book. Whence it is clear that Luke had been absent from Paul up to this point; but here, when Paul returned to Greece, he again attached himself to him: for when Paul took a companion for the journey from Greece to Jerusalem, and thence to Rome, along with the others. See what is said cap. xvi, vers. 10. The reason why Luke again attached himself to Paul, Luke passes over in silence out of modesty, but Paul explains it, II Cor. viii, 19, namely that Luke, being celebrated among the Greeks both for medicine and for probity and faith, and for his written Gospel, was chosen by the Churches as a companion of Paul's journey, to carry the alms of the faithful of Achaia and Macedonia to Jerusalem. For Paul prudently did not wish to carry them himself, but a bearer was designated by the Churches, lest anyone could suspect that he had converted any of them to his own or others' use, as he himself says in that same place.
20:7
7. AND UPON ONE OF THE SABBATHS, — that is, the first day of the week (which is called the sabbath from that principal day), or the first day after the sabbath, namely Sunday: wherefore on that day Paul celebrated the Eucharist, to which the faithful had assembled according to custom. Thus St. Chrysostom, Bede and St. Augustine, epistle 86. See the remarks on I Cor. xvi, 1. This was a Sunday, one of those which fell between the fifty days from Easter to Pentecost; and in this respect it is called Pentecost by Chrysostom: otherwise that it was not the Sunday of Pentecost itself is evident from verse 16, where Paul hastens to celebrate Pentecost at Jerusalem. TO BREAK BREAD, — not corporeal, as Lyra and others wish; but sacred, namely to celebrate and consume the Eucharist, and after it the Agape. Thus the Syriac version and St. Augustine, epistle 86, and indeed Calvin and Bullinger here. See the remarks on chapter 2, verse 46. Note here the primitive custom of celebrating Mass on Sunday, to which all the faithful assembled and communicated therein: which afterwards by universal precept was ordained by Anacletus the Pope, fourth from St. Peter, as is found in his decrees II, Question VII, chapter Laici. AND HE PROLONGED HIS SPEECH UNTIL MIDNIGHT. — For at first, following the example of Christ, the Eucharist was celebrated in the evening after a sermon or exhortation, and was both called and was the Lord's Supper; Paul therefore, about to bid farewell for the last time, prolonged his speech until midnight. Where note the fervor of Paul in preaching, and on the other hand the devotion of the people in hearing, "that they might hear that trumpet, and gaze upon that beloved countenance," says Chrysostom. Moreover it is uncertain whether this night and evening was the preceding one, and the beginning of the day and light of Sunday, or the following one, ending the day: for the feast had two evenings, namely the first and the second, as it still has in the Ecclesiastical Office. St. Jerome seems to take it as the ending one, epistle 28 to Lucinus, saying: "Would that we could fast at all times, as we read in the Acts of the Apostles on the days of Pentecost, and on Sunday the Apostle Paul and with him the believers did. Nor yet are the Manichaean heretics to be accused (who taught that one should fast on Sunday, even if no one were to communicate), since carnal food ought not to be preferred to spiritual." They fasted therefore on Sunday, not by precept, but out of reverence for the Eucharist, which they were about to consume. But fasting is not on a day beginning, but ending. Therefore, on the ending of Sunday, they celebrated the Eucharist, not on the beginning.
20:8
8. MANY LAMPS, — both to dispel the darkness of night, and to adorn the mysteries and celebration of the Eucharist, as even now the altars shine with candles in Mass, concerning which rite see Baronius here.
20:9
9. OVERCOME BY SLEEP, — κατενεχθεὶς ἀπὸ τοῦ ὕπνου, that is, overcome by sleep, says Budaeus. For the speech of Paul was prolonged until midnight. The example of Machetes is famous in the Spiritual Conferences, a vigil-keeper, in Cassian, book V On the Institutes of Renunciation, chapter xxix.
20:10
10. FELL DOWN FROM THE THIRD STORY. — The Syriac version, from the third floor. The fall and death of Eutychus St. Chrysostom attributes to the devil, that he might disturb this feast and joy of the Christians and the fruit of Paul's preaching, and mar it with so sad an event. AND FELL UPON HIM, — The Greek and Syriac versions, fell upon him, like Elijah, III Kings xvii, 21, and Elisha, IV Kings iv, 34, who, lying upon the dead boy, raised him up: thus Bede. AND EMBRACED HIM. — The Greek word συμπεριλαβών, that is, embraced him, denotes the closest embrace of Paul all around, so that he seemed to wish to pour forth the bowels of his compassion, charity and mercy upon him. "St. Eutychus, raised up by St. Paul, followed St. John the Evangelist; suffering tortures in the Vaccaei in Spain, having completed his martyrdom he gloriously departed to the Lord in the year of Christ 112," says L. Dexter in his Chronicle.
20:11
11. THUS HE DEPARTED. — The Syriac version, then he departed.
20:12
12. AND THEY WERE COMFORTED NOT A LITTLE. — That is, they received the greatest consolation. Beautifully Bede: "In the midst of the words," he says, "of preaching there occurs an occasion of healing, that by the sweetness of the miracle and the doctrine the sermon may be strengthened, and the labor of the vigil may be relieved, and the memory of the master about to depart may be more firmly fixed in their minds."
20:13
13. ASSUS. — It is a city in Aeolis near the Troad, called by another name Apollonia, as St. Jerome says in the Hebrew Places. BEING ABOUT TO TRAVEL BY LAND. — Chrysostom, "being about to go on foot by land"; for this is what πεζεύειν means, namely to go on foot, or to come by land journey. Whence Chrysostom notes that Paul traveled by foot, but ordered his companions to sail, lest they undergo the labor of a land journey. Thus St. Francis and apostolic men walk on foot, as much as they can, following the example of Christ, who walked through Judaea and Galilee with great labor and weariness, and went about through villages and towns, everywhere preaching the kingdom of God: nor is he ever read to have ridden on horseback, but once was carried on a donkey, namely when as Messiah, King of the Jews, he entered Jerusalem in solemn procession on Palm Sunday. Therefore Paul went on foot, both that he might greet faithful friends by land journey, and that he might certainly evangelize, and from the study and example of mortification.
20:14
14. HAVING TAKEN HIM, — namely Paul, into our ship: thus the Syriac. Luke narrates all these things in the first person, because he himself was present at all these things, and was a great part of them.
20:15
15. CHIOS. — It is a well-known island between Samos and Lesbos, fertile in excellent wine, which is commonly called Malmsey, concerning which Pliny, book XIV, chapter vii. SAMOS. — It is an island in the Ionian sea, the native place of Pythagoras and the Sibyl of Samos, the inventor of pottery vessels, which are called Samian from it. Whence that of the Poet: They say Agathocles the king dined in earthen vessels, And often loaded the abacus with Samian clay. For Agathocles, made king from being a potter, dined in pottery vessels, that he might always remember that he had been a potter and the son of a potter. The Greek texts, the Syriac, and St. Chrysostom add, and we turned aside to Trogyllium. Moreover Trogyllium is a promontory opposite Samos, having near it a small island, likewise called Trogyllium. Thus Strabo, book XIV. WE CAME TO MILETUS. — This city was illustrious in Ionia, the native place of Thales, fertile in the finest wools: which were called Milesian from it. Concerning it Paul says, II Timothy iv, 20: "I left Trophimus sick at Miletus:" which since it cannot be verified of this arrival of Paul at Miletus, for Trophimus accompanied Paul to Jerusalem, and on account of him Paul was captured there, chapter xxi, 29, nor also of his journey by which bound from Jerusalem, he was sent to Rome to Nero, which were Paul's first Roman bonds: for in that journey he sailed not to Miletus, but to Melita, or Malta, chapter last, verse 1; hence it follows that this happened after Paul's first Roman bonds, after which namely being freed from them he went to Spain. And he revisited Miletus and other cities of Asia: then therefore he left Trophimus sick at Miletus. Whence it follows that the second epistle to Timothy was not written from the first, as many wish, but from the second bonds at Rome by Paul, as I have taught there.
20:16
16. SAILING PAST (PASSING BY) EPHESUS. — Behold Paul here like lightning, nay like an angel flying most swiftly through so many cities, so many nations, so great a space of land and sea. Excellently St. Chrysostom, homily 2 On the Praises of St. Paul: "Paul," he says, "walking on earth conducted himself in all things as if he enjoyed the society of angels. For though still bound by a passible body, he rejoiced in their perfection, and subjected to such great frailties, he strove to appear in no way inferior to the heavenly virtues. For like one winged he flew through the whole world teaching, and like one incorporeal he despised all labors and dangers, and as if already possessing heaven he utterly despised all earthly things, and as if he already lived with the incorporeal themselves, thus he watched with constant attention of mind: and indeed to angels the care of various nations has been entrusted, but none of them governed the people committed to him as Paul governed the whole world. To Michael the nation of the Jews was entrusted, but to Paul the lands and seas, and the habitation of the whole world." And soon after: "How is this not admirable and unexpected, when from a tender tongue speech leaping forth puts to flight death, dissolves sins, illuminates the darkness of blindness, and by a wondrous change converts the earth into heaven?" THE DAY OF PENTECOST, — Christian and according to Christian rite, says Epiphanius, heresy 75, Hugo, Lyra, Cajetan and others; not Jewish, according to Jewish rite. See what is said chapter II, verse 1. Hence the antiquity of the feast of Pentecost is evident, namely from the time of St. Paul.
20:19
19. SERVING THE LORD WITH ALL HUMILITY. — For nothing is more admirable than such humility in such sublimity of Paul. A rare bird on earth. St. Gregory speaks excellently, book II, epistle 54 to John, Bishop of Ravenna, who was arrogating the pallium to himself: "We wish, he says, to be adorned with the pallium, perhaps unbecoming in morals: while nothing shines more splendidly on the Episcopal neck than humility," especially if he humbles himself to those by whom he is harassed and despised, as the same one says, book II, epistle 24, according to that passage in Psalm ix: "Behold my humility from my enemies." See St. Augustine, book X of the Confessions, chapter IV, and St. Bernard, sermon 23 and 42 in the Canticles. It is memorable what Sophronius writes, or rather John Moschus in the Spiritual Meadow, chapter ccx: Two, he says, Bishops were in enmity; one of them, in order to settle it, proceeded with the Clergy to the other, and fell at his feet saying: "Forgive, Lord, we are servants of yours." He, overcome by this humility: "You are, he said, both my lord and my father." Moschus concludes: "And you, when you have an enemy, do thus, and you will conquer. For the humble man has greater glory than a king, because he is praised by all." He recounts other similar things in chapters ccxviii and ccxix. Note: The Apostle says that humility is service of God. For in no way does anyone profess himself more a servant of God than if he humbles and abases himself deeply not only to God himself, but also to all men for the sake of God. "Great is the power of God alone and it is honored by the humble," says Ecclesiasticus, chapter III, verse 21. Again note the "with all humility": for it is not enough to humble oneself in one matter incidentally and once, but in all things deeply and always. Paul therefore humbled himself in heart, in word, in gait, in greeting, in food, in clothing and in all other things. Add: the "all" can be taken for full and perfect humility, so that it is an enallage by which the whole universal is put for the whole integral, namely "all" for the perfect and absolute in all parts and respects. All humility therefore is full, deep, profound humility. Thus in Exodus xxxiii, 19, God says to Moses: "I will show all good," that is, the highest good, namely myself, "to you." Paul learned this from Christ and taught it to all the faithful both by word and example, Ephesians v, 1. For Christ, although He was in the form of God, emptied Himself for them throughout His whole life, being born in a manger, living in a lodging, having nowhere to lay His head, dying on a cross. Wherefore, coming to John's baptism, when John out of great reverence forbade Him and said: "I ought to be baptized by Thee, and Thou comest to me?" He answered: "Suffer it so now. For so it becometh us to fulfill all justice." Matt. III, 15. "All justice is humility," says the Gloss, which subjects itself not only to superiors and equals, but also to inferiors; just as, on the other hand, all injustice is pride, by which one even prefers himself to a superior: for it takes away the justice and subjection due to him. As therefore in every act of virtue humility intervenes, by which one humbly subjects himself to God and His law, so in every act of sin pride mingles itself, by which one proudly shakes off the yoke and law of God: humility therefore fulfills, nay surpasses all justice and every debt which one owes to God, to his neighbor, and to himself: for he subjects himself to God through religion, to his neighbor through charity, he subjects his body through continence to his soul, his soul to his spirit, his spirit to God. Secondly, St. Ambrose, book I, on chapter III of Luke: "This," he says, "is justice, that what thou wishest another to do, thou thyself shouldst begin first, and exhort others by thy example. If Christ washed for us, nay washed us in His body, how much more ought we to wash away our own faults?" This is what Christ cried out: "Learn of Me, because I am meek and humble of heart," Matt. XI. Thirdly, "all," that is, the fullness of justice, Christ and Paul fulfilled. For great humility and justice is to subject oneself to a superior, greater to subject oneself to an equal, greatest to subject oneself to an inferior: as Christ, although He was the Holy of Holies, yet bowed His head to John for baptism, as if asking from him purification and sanctification, as a sinner and penitent, as others did, who were baptized with the baptism of penance by John. Excellently St. Gregory: "This," he says, "is the highest justice and holiness, if by the merit of virtue we are supreme, by humility we are lowest." This the Lord Christ, who is the eternal Wisdom of the Father, taught earnestly and continually, and therefore descended from the bosom of the Father and the highest heavens into the lowest earth and the womb of the Virgin, to this end that He might refute the erroneous judgment of the world, which falsely teaches that if we have anything of wisdom or virtue, we should display it, exalt it, seek to be honored and preferred to others. St. Thomas Aquinas, being asked by what sign a truly holy and perfect man can be recognized, answered: By humility, contempt of self, flight from honor and praise. If, on the other hand, he said, thou seest someone, while he is neglected, put aside, mocked, show a sense of pain or indignation, cast down his countenance, contract his nose, wrinkle his brow, know that this one is not holy, is not great, even if he should work miracles. For he shows in his contempt of himself his own pride, sadness, anger, impatience, and therefore makes himself vile and contemptible. On the other hand, St. Ambrose, book V on Luke, to that passage, Blessed are the poor: "Humility of spirit," he says, "is the riches of virtues." Fourthly, "all justice," that is, all increase of justice and humility, so that namely day by day thou humblest thyself more and more, until thou reachest the summit, or rather the center of humility. Thus Christ descended from heaven into the womb, from the womb into the manger, from the manger into the Jordan, from the Jordan to the cross, from the cross to hell; whence by reason of such descent, from hell He gloriously ascended and sprang up into heaven, nay above all heavens; namely He taught thee and me, that if from one place, office, degree in which thou wast eminent, honored, esteemed by all, thou art sent and cast down to another place, office, degree, in which thou art depressed, neglected, despised by all, thou shouldst willingly descend there and say with Christ: "So it becometh us to fulfill all justice." Which if thou shalt do, be assured that thou shalt ascend with Christ to the highest degree of honor, as St. Francis ascended to the highest heavens by his humility. Wherefore St. Augustine wisely, in epistle 56 to Dioscorus: "To this humble Christ, my Dioscorus, I wish you to submit yourself with all piety, nor do I wish you to prepare for yourself any other path to seeking and obtaining truth than that which has been prepared by him who, as God, sees the weakness of our steps. Now this is first humility, second humility, third humility, and as often as you would ask, I would say this; not because there are not other precepts which are said to be, but unless humility precedes all things whatsoever we do well, and accompanies them, and follows them, and is set before us that we may look upon it, and placed beside us that we may cling to it, and imposed upon us that we may be restrained by it: already pride snatches from our hand the whole thing while we rejoice in some good deed." He gives an apt example: "Thus as that most noble Rhetor (Demosthenes) when asked what seemed to him first to be observed in the precepts of eloquence, is said to have answered pronunciation: when it was asked what secondly, the same pronunciation; what thirdly, he said nothing other than pronunciation. So if you were to ask, and as often as you were to ask about the precepts of Christian religion, I would be pleased to answer nothing other than humility. To this most salutary humility, which our Lord Jesus Christ humbled himself to teach, there is opposed the most ignorant knowledge, etc., so that we may appear learned and erudite." AND WITH TEARS.—In Greek, and with many tears, both of compunction, on account of my sins and those of all the faithful; both of compassion, on account of so many infirmities and miseries of Christians; both of prayer, so that by tears I might obtain from God and as it were purchase grace necessary for the whole Church; both of zeal and charity, by which I wept over the obstinacy of Jews and Gentiles, resisting not so much Christ and me, as themselves and their own salvation. See concerning the fruit of tears St. Basil, homily 4 On Thanksgiving, and his familiar St. Ephrem, who was wholly a man of compunction and tears, vol. II, on that passage, Take heed to thyself, chapter ix, and those things which I said on Jeremiah chapter ix, verse 1, and Lamentations i, 2, and chapter iii, verse 48. Beautifully Chrysostom, homily 2 On the Praises of St. Paul: "Just as," he says, "parents who are wounded by the deaths of their sons receive some consolation when they are wet with tears, and grieve more when they are forbidden to grieve; so Paul received consolation night and day from tears: for no one wept for his own evils with such affection as he wept for those of others." Whence he says Romans ix, 2: "I have great sadness and continual sorrow in my heart. For I myself wished to be anathema from Christ for my brethren, who are my kinsmen according to the flesh." And II Corinthians ii, 4: "Out of much tribulation and anguish of heart I wrote to you by many tears (making the epistle wet), not that you should be made sorrowful, but that you might know what abundant charity I have towards you." For, as Chrysostom says: "So great is the force of spiritual things in the travail of sorrows, that he who strives for such a birth would prefer to be exhausted six hundred times rather than to see one of those who are born lost and corrupted." This is Paul's testament, in which he gives them his final admonitions and the pattern of his life, which they should fix in themselves and continually set before their eyes for imitation. Christ gave similar things to the Apostles, John chapters xiii, xiv, xv, xvi, xvii, as also Jacob, Moses, Samuel, David and Tobias when about to die. For the last words of parents are efficacious and cling in the minds of their children, as it were "a scruple to one departing," as Cicero says, book IV On the Ends. AND IN TEMPTATIONS,—vexations, anguishes, afflictions. Thus temptation is taken for tribulation, Hebrews xi, 37: "They were stoned, they were sawn asunder, they were tempted, they were put to death by the sword." And James i, 2: "Count it all joy, my brethren, when you fall into various temptations." For in tribulation one ought to rejoice: but concerning temptation properly so called, as being an enticement to sin, one ought not to rejoice, but to grieve and to fear.
20:20
20. I HAVE WITHHELD NOTHING THAT WAS USEFUL, — namely those things which could benefit your souls. Thus the Syriac version. "For just as it is a mark of envy to conceal something, so it is a mark of foolishness to say everything," says Chrysostom. Whence God speaks only what is useful. "I am the Lord thy God teaching thee useful things," He Himself says in Isaiah XLVIII, 17. Let Teachers and Preachers imitate this, so that they teach not showy things, not curious things, not flattering things, but useful things, which contribute to the salvation of souls. See St. Basil, homily 11 on the Hexaemeron. Excellently Sidonius Apollinaris, book VIII, epistle 4: "Now," he says, "it is time for serious things to be read, serious things to be written, and to think rather of perpetual life than of memory; and our works, not our little writings, are to be weighed after death." Secondly, and more properly, you should refer "useful things" not only to useful doctrine, but also to all other things useful to salvation. Whence Pagninus, the Zurich Bible and Vatablus translate, "how I have not shrunk back, or refused" (for this is what ὑπεστειλάμην means) "those things which were for your benefit," that is to say, I refused nothing, neither danger nor labor, which pertained to your advantage. PUBLICLY AND FROM HOUSE TO HOUSE. — From this it is clear that it is not enough for a Bishop and Pastor to teach publicly in general, but he ought also to teach and admonish privately each one in particular, when the matter requires it, especially when they are unlearned, or entangled in grave or scandalous sins. For he ought to imitate the Shepherd of sheep, who knows each sheep in particular, cherishes it, feeds it, cares for it, heals it if it is sick, as Jacob did when pasturing the sheep of Laban, Genesis xxxi, 39. This is what the Wise man admonishes, Proverbs xxvii, 23: "Diligently know the face of thy cattle, and consider thy flocks." For care and providence concern particular things, not universal things. Thus in Belgium I saw vigilant Pastors going through their parish from house to house, and greeting each one, addressing them, comforting them, admonishing them, exhorting them; which wonderful thing brought forth love, confidence and reverence of their subjects. Paul says he did this, verse 31: "For the space of three years," he says, "I ceased not, night and day, with tears to admonish every one of you." For, "He desired to present every man to God, and presented all, as far as it lay with him: for as if he had begotten the whole world, so was he troubled, so did he run, so did he hasten to bring all into the kingdom of God by teaching, by promising, by meditating, and also by supplicating for them and threatening, and by putting to flight the demons that corrupt souls: sometimes by epistles, sometimes by penance, now by discourse, now by deeds, through disciples, through himself he strove to raise up the fallen, to strengthen those standing, to lift up those lying on the ground, to heal the contrite, to animate the sluggish with the oil of exhortation, to thunder terribly against enemies, to regard foes menacingly in the manner of some excellent commander and physician bearing the instruments of his art: himself the protector of those fighting, himself the diligent minister of the sick, and one everywhere preserving the persons and exercise of all offices." He adds the reason: "Although he stood in the highest citadel of all virtues, yet he surpassed every flame with the special ardor of charity. For just as iron cast into fire becomes wholly fire; so Paul, kindled by charity, became wholly charity: who, as if he were the common father of the whole world, so imitated in love all their very parents, nay, he surpassed all not only carnal but also spiritual fathers in solicitude and piety; and spent money, and words, and body, and soul, for those whom he loved."
20:21
21. TESTIFYING, — that is, preaching publicly and freely, says Chrysostom. For the Apostles were public witnesses of Christ and the Gospel. See the words at chapter x, verse 42. PENANCE UNTO GOD. — Penance, although it is not a theological virtue, like faith, hope or charity, which directly and primarily regard God as their object, nevertheless indirectly tends toward God in its own way. For just as sin is an offense against God, so penance is a reconciliation with God: because it is as it were a satisfaction for the offense done to God.
20:22
22. BOUND BY THE SPIRIT. — Our Mariana explains it thus, as if to say, The Spirit foretells that I shall be bound in Jerusalem. Others say, as if to say, I know that bonds press upon me: wherefore I regard them as if I were already bound by them. More simply, others say, as if to say, I go to Jerusalem impelled by the Holy Spirit, to whom I am as it were bound and devoted. For He possesses me in such a way that I seem not so much to act as to be acted upon by Him, according to that passage in Romans viii, 14: "For whosoever are led by the Spirit of God, they are the sons of God." Moreover the Holy Spirit imparts to me a spirit, that is, an impulse, a desire, an ardor for going to Jerusalem; which impels me so powerfully thither that, bound to Him, I seem to be borne thither; just as clouds are so driven by the wind in every direction that they seem bound to it, according to that passage in Hosea IV, 19: "The spirit hath bound him in his wings." The cause of this impulse was: first, because in that same year, after a few days, the blessed Virgin was about to depart from Jerusalem into heaven, as I shall say in chapter xxi, 17. The Holy Spirit therefore impelled Paul to Jerusalem, that before the blessed Virgin's departure he might greet her, and commend to her both his faithful followers and the Churches, as well as the impending struggles with the Jews and Nero. Second, because the Holy Spirit willed that Paul, bound in Jerusalem, should be sent to Rome, that with St. Peter he might found and establish the Roman Church.
20:23
23. THE HOLY SPIRIT TESTIFIES TO ME IN EVERY CITY, — through the mouths of the faithful who prophesy; for at first many of the faithful received the gift of prophecy, as we saw in chapter ii, 17, and xiii, 1. BONDS AND TRIBULATIONS AWAIT ME IN JERUSALEM. — "That where once he persecuted the Church, there now he might contend for the Church," says Bede. For this was glorious both to Christ and to Paul.
20:24
24. BUT I FEAR NONE OF THESE THINGS, — οὐδενὸς λόγον ποιοῦμαι, that is, I make no account of any of these things, I esteem them as nothing, I do not care, I do not fear. "Paul," says Chrysostom, hom. 2 On His Praises, hastened toward confusions and injuries, which he endured on account of his zeal for preaching, more than toward the delights of good things; desiring death rather than life; poverty rather than wealth: and desiring labor much more than others desire rest after labor; and choosing sorrow more than others choose pleasure; praying more earnestly for enemies than others pray against enemies. For he had converted the world, which we pervert." He adds the reason: "Because not only did he esteem cities, nations, armies, provinces, monies, powers, like sand as vile; but also on account of the sweetness of Christ he did not admire the dignity of Angels, nor of Archangels, nor did he desire anything similar. For what was greater than all things, he enjoyed in the love of Christ: with this he thought himself more blessed than all; without this however he did not wish to be a companion even of Dominions, nor of Principalities; but with this love he preferred rather to be the lowest, indeed even to be among the number of the punished, than without this to be among the highest and exalted in honor. For to enjoy the charity of Christ, this was to him life, this was the world, this was angels, this was presence, this was future, this was kingdom, this was promise, this was innumerable goods; besides these however he placed nothing in the part of sorrows. For of those things which are had here, he esteemed nothing harsh, nothing even pleasant. Thus he despised all things which we see, as is wont to be despised grass already putrefied." Therefore to him to live was Christ, and to die was gain. PROVIDED I SHALL FINISH MY COURSE. — The Greek texts add μετὰ χαρᾶς, that is with joy. For the Apostle rejoiced to be given the occasion of martyrdom, by which he might fly to Christ, whom he loved more than his own heart and his own soul. Whence he says: "Having a desire to be dissolved, and to be with Christ," Philip. i, 23. And with the day of his death and martyrdom at hand, exulting: "I have fought a good fight, I have finished my course, I have kept the faith: for the rest there is laid up for me a crown of justice, which the Lord will render to me in that day, a just judge," II Timoth. iv, 7. THE GOSPEL OF THE GRACE OF GOD, — Because the Gospel is the announcement and exhibition of the grace of Christ, both through the efficacious preaching of the Apostles, and through the Sacraments which confer grace from the work worked, and through the examples of the Saints, and through the abundant grace which Christ of his own accord instills into his faithful. Whence also it is called the law of grace. NOR DO I MAKE MY SOUL MORE PRECIOUS THAN MYSELF. — "Soul," that is life, by metonymy. The Interpreter reads τιμιωτέραν ἐμαυτῷ, that is "more precious than myself," as if to say: I do not esteem life more than myself: but I have consecrated myself to Christ and to the Gospel: therefore also my life, both this and myself, I am prepared to squander and lose for Christ. Now the Greek texts have τιμίαν ἐμαυτῷ, that is I do not have, I do not esteem my soul precious or dear to myself; the Syriac, my soul is held by me as nothing, namely for Christ, as if to say: I am prepared to die for the Gospel. "And yet by dying he made it more precious, to which he was acquiring so much merit," says St. Augustine, Quaest. LVII in Levit. Thus David says, Psal. cxviii, 109: "My soul is in my hands always, and I have not forgotten thy law;" as if to say: For thy law I expose my soul to all dangers, and I bear it as if in my hands, ready to give it willingly to any enemy that comes against me. Heliogabalus the Emperor, as Lampridius testifies in his Life, used to say: "One must die royally, so that death may not see its equal;" he said it, but did not perform it: but Paul said it, and in fact performed it. See St. Bernard, serm. 30 in Cant. Let apostolic and religious men imitate Paul, so that, being prodigal of health and life, they esteem themselves as lost, and willingly, indeed exultantly, offer both to Christ and squander them for him. The axiom of the Spanish is: "A captain eager for glory ought to esteem life as nothing." What then should the soldier, indeed the standard-bearer of Christ, say, and one who seeks heavenly and eternal glory, so that he may reign with Christ forever and ever? Surely Paul carried in his heart these golden sentences of St. Gregory of Nazianzus, already meditated: "Virtue alone is to be esteemed as life. Always place death before your eyes as present: thus it will come to pass that when you yourself must meet it, you will be superior. Treasure up for eternal ages. This life is nothing but smoke, the flower of grass, a dream, a wheel always rolling. Sail naked over the sea of life. Labor, so that the mind, which by nature is fickle, may be fixed and constant in you. Do not leave your riches to tombs. For no funeral honor can be compared with glorious fame." And that saying of the same Gregory of Nazianzus, orat. 19: "Life and death are improperly so called. For this life is the mother of corruption, and therefore a continual death; but death is the gate of blessed life. There is one life, to look toward life. One death is sin: for it is the destruction of the soul." Finally, to Paul to live was Christ, and to die was gain.
20:26
26. I AM INNOCENT OF THE BLOOD OF ALL MEN. — As if to say: If any one of you perish, he will perish by his own fault, not by mine. For I have fulfilled my duty by teaching, exhorting, and admonishing. Here that common saying is truly verified: "A shepherd is required to show care, not to effect a cure," according to that of the angels, Jeremiah li, 9: "We would have healed Babylon, but she is not healed." Paul alludes to Ezekiel iii, 17: "Son of man, I have made thee a watchman to the house of Israel. If, when I say to the wicked, Thou shalt surely die, thou dost not speak to warn him, etc., that wicked man shall die in his iniquity, but his blood I will require at thy hand." See the remarks on chapter xviii, 6. Most excellently does St. Gregory, homily 12 on Ezekiel, explain that passage: I have made thee a watchman to the house of Israel, etc., His blood I will require at thy hand: "because," he says, "he himself kills him who by silence betrays him to death. In both cases it must be considered how closely connected are the sins of subjects and of those set over them: because when a subject dies by his own fault, he who presides, because he was silent, is held guilty of death. Consider therefore, dearest brethren, consider, because that we are not worthy shepherds is also due to your fault, for whom we are such prelates. And if ever you fall away into iniquity, it is also due to our guilt, that you do not have those who resist and cry out against your wicked desires. You therefore spare both yourselves and us, if you cease from wicked works; we spare both you and ourselves, when we do not keep silent about that which displeases us. O how free from the blood of those committed to him was that excellent preacher, who said: I am innocent of the blood of all men! For I have not shrunk from announcing to you all the counsel of God. If indeed he had not announced it, he would not be innocent of blood. But because he strove to announce all the counsel of God to them, he was innocent of their blood." Then applying this same thing to himself and his own, he adds: "In this voice we are convicted, we are bound, we are shown to be guilty, we who are called priests, who upon the evils which we have of our own, add also the deaths of others; because we kill as many as we see going daily to death, lukewarm and silent. The blood therefore of the dying is required from the hand of the watchman, because the sin of the subject is reckoned as the fault of the superior, if he is silent. There is therefore something for him to do, that even with the subject dying he may make himself free, let him rise up, let him keep watch, let him contradict wicked deeds, as it is written: Run about, make haste, rouse up thy friend, give not sleep to thy eyes, nor let thy eyelids slumber."
20:27
27. ALL THE COUNSEL. — The Syriac [version reads], "all the will," that is, all that God wills you to do, namely things useful for your salvation, as I said in verse 20.
20:28
28. TAKE HEED TO YOURSELVES AND TO THE WHOLE FLOCK. — As if to say: Be vigilant first for yourselves and your own salvation and perfection, then for the other faithful committed to your care. For a pastor ought to take care first of himself, then of his flock. For the more he cares for and perfects himself, the more he will care for and perfect the flock: just as a mother, the more she cares for herself and eats more, the more milk she has to nurse the infant. Whence St. Gregory, painting the image of a true Pastor in the Pastoral, places as his first quality the purity of heart: "The action of the Prelate ought to surpass the action of the people," he says, "as much as the life of the Pastor is wont to differ from the flock. It is therefore necessary that he be pure in thought, excellent in action, discreet in silence, useful in speech: compassionate toward individuals, suspended in contemplation above all: a companion to those acting well through humility, raised up against the vices of the delinquent through zeal for justice: not diminishing care for internal things in the occupation of external matters, not abandoning the providence of external things in solicitude for internal matters." Thus he himself at the beginning of the Pastoral, which he then pursues in order throughout the whole book. Philo wisely, in the Legation to Gaius: "Just as," he says, "Angels rule the heavens, the heavens the elements, so beasts are ruled by man, the body by the soul, all inferior things by the superior." Better still, St. Chrysostom, in books III and VI of On the Priesthood, teaches that a Bishop ought to excel among the people in doctrine and sanctity, just as an Angel excels among men, a shepherd among sheep, a master among disciples, and, as Nazianzen says, in the Apology for Flight, just as the soul and head in the body. "The life of a ruler ought to be the censure of the people," says Trebellius in Valerianus. Wherefore Archbishops wear the pallium: "For that," says Isidore of Pelusium, "garment woven from wool, which they wear on their shoulders, designates the skin of that sheep, which the Lord sought when it had gone astray, and having found it, lifted it upon His shoulders." See the sayings at Ezech. iii, 4. IN WHICH THE HOLY SPIRIT HAS PLACED YOU BISHOPS — For episcopal care, office, jurisdiction, and power were instituted by the Holy Spirit through Christ. The Holy Spirit therefore bestows and imposes all these things upon individual Bishops when they enter upon the Episcopate. Moreover, at Ephesus there was one Bishop, namely Timothy. He calls "Bishops" therefore the principal Presbyters: for these with the Bishop as it were kept watch over the Church and governed it. Whence, verse 17, he called them "elders," that is, Seniors and Presbyters. See the sayings at Philip. i, 1. Now he did not call the Ephesian Bishop, because he was Timothy, who was with Paul, as is evident from verse 4 and following. Add that Paul called together several Bishops in truth, namely those who were Bishops of the cities of the province of Ephesus (for Ephesus was the metropolis). This is what he means by verse 25: "You shall see my face no more, all you among whom I have gone preaching the kingdom of God." Thus St. Irenaeus understood it, book III, chapter xiv, saying: "Paul at Miletus calling together the Bishops and Presbyters who were from Ephesus and from the other nearby cities, testifying many things to them, added," etc. TO RULE, — ποιμαίνειν, that is, to feed, according to that which was said by Christ to Peter, the chief of Pastors: "Feed My sheep," John, last chapter. "Feed by word, feed by prayer, feed by example," says St. Bernard; therefore Christ said to Peter three times: "Feed." Thus Psalm xxii, 1: "The Lord ruleth me;" Hebrew: "feedeth me." Let Bishops and Pastors therefore remember that their rule is feeding, to rule is to feed, not themselves, but the sheep. THE CHURCH OF GOD (in Greek, the Church of the Lord and of God; in Syriac, the Church of the Messiah, or of Christ: whence it follows), WHICH HE ACQUIRED (Christ) BY HIS OWN BLOOD. — Hence it is clear that Christ is God, against the Arians: for He Himself, being God, in the flesh assumed poured out His blood, by which He bought and redeemed the Church. For Erasmus, ineptly and distortedly furnishing arms to the Arians, thus expounds: "In which the Holy Spirit has placed you Bishops to rule the Church of God (the Father), which (Christ) acquired by His blood." If this is not falsifying Scripture, what will be? Moreover, "the price of so great a blood of the Son vehemently solicits and demands the custody and care of Pastors, and warns that the Prince Himself of Pastors should most diligently protect and preserve His peculiar possession," says Vigilius the Bishop, book II Against Eutyches. Again, from this the Apostle admonishes the faithful, saying: "You are bought with a great price: glorify and bear God in your body," I Corinth. vi, 20.
20:29
29. RAVENOUS WOLVES. — The Syriac version: "fierce." Heretics are wolves, says St. Ambrose, book VII on chapter x of Luke, at that verse 3: I send you as lambs among wolves: "Wolves," he says, "are beasts which lie in wait for sheepfolds, they move about near pastoral houses, they do not dare to enter the dwellings of homes, they watch for the sleep of dogs, the absence or negligence of the shepherd, they attack the throat of sheep, so that they may quickly strangle them: they are fierce, ravenous, and by the nature of their body more rigid, so that they cannot easily bend, they are borne along by a certain impetuosity of their own, and therefore they are often mocked. If they see a man first, they are driven by a certain force of nature to rob him of his voice: but if a man sees them first, they are remembered to be agitated." And soon applying these things: "Are not heretics," he says, "to be compared to these wolves, who lie in wait for the sheep of Christ, who rage about the folds more in the night time than in the day? For night is always for the faithless, who strive to darken the light of Christ with crooked clouds of interpretation. They move about therefore near the folds, yet they do not dare to enter the stables of Christ. They watch for the absence of the Shepherd, and therefore they strive either to kill the Pastors of the Churches, or to drive them into exile, because they cannot attack the sheep of Christ when pastors are present: hard and rigid in the intention of mind, they are not accustomed to turn aside from their error in any way. If they have anticipated someone by the crafty circumscription of their mind, they make him silent; but if you have recognized the inventions of his impiety, you will not be able to fear the loss of pious speech. They seek the soul, they attack the throat, they affix a wound to the vital parts. Grave are the bites of heretics, who, more grave and more ravenous than beasts themselves, know no end to avarice and impiety. They have the clothing of a sheep, the deeds of a plunderer: outwardly a sheep, inwardly a wolf. Does it not seem to you a wolf, who with insatiable cruelty of human slaughter desires to satisfy his rage with the death of the faithful and the destruction of peoples? This one howls, does not speak; he who denies the author of voice, and with sacrilegious speech intersperses bestial murmuring, who does not confess the Lord Jesus as the eternal ruler of life. We have heard his howling, when the sword was sent into the world; he displayed rough teeth and swollen jaws, and thought that he had taken away voice from all, which he alone had lost." Wherefore St. Clement from the mind of the Apostles, book VIII of the Constitutions, chapter xviii, commands that they be rooted out as those who lie in wait for the Church, those who weaken the flock, those who defile the inheritance, who surpass the Jews in false religion, the Greeks in impiety.
20:30
30. AND FROM AMONG YOURSELVES SHALL ARISE. — Paul was here a true prophet: for even while he was living, Hymenaeus, Alexander, Phygellus and Hermogenes had risen up against him, as he himself testifies in I Timothy i, 20, and in the Epistle ii, chapter i, 15. THAT THEY MAY DRAW AWAY (τοῦ ἀποσπᾶν, snatch away by deceit and fraud from Christ, who alone is the master of all, Matthew xxiii, 10) DISCIPLES AFTER THEM. — For the source of heresy is ambition, and the striving for mastery and disciples. "All heretics," says Tertullian, book On Prescriptions, chapter xli, "are puffed up. All promise knowledge. They are perfect catechumens before they are taught. The very heretical women, how bold they are, who dare to teach," etc.
20:31
31. WATCH. — "It is necessary," says the Antiochene, hom. 411, "that the Shepherd be wholly mind and eye, bearing a rod or staff that is watchful and vigilant, like Argus, so that not even one of the flocks entrusted to him may become lost." Thus the Cherubim were full of eyes, Ezech. i, 18, and Apoc. iv, 6. Therefore the life of Pastors is vigilance. See St. Gregory, lib. II, Indict. x, epist. 33, and St. Bernard, serm. 76 and 77 in Cantic. FOR THREE YEARS. — not a complete and absolute period, but two full years and a third begun through three months: for he remained in Ephesus for that length of time, as I said cap. xix, 10. NIGHT AND DAY I CEASED NOT, WITH TEARS ADMONISHING EVERY ONE OF YOU. — Behold here, O Shepherd, Paul's vigilance, his assiduity, his tears in admonishing and exhorting each one, and imitate it. Thus we read that St. Ambrose, St. Bernard, St. Dominic heard penitents and admonished them with tears. What heart is so stony that it would not be softened by these tears? Who would not weep with weeping Paul? For as St. Chrysostom, hom. 12 in epist. ad Coloss., weighing these words of Paul, says: "From what fountain did such streams flow forth, that tears came from his eyes?" And shortly after: "What fountain do you wish to compare with these tears? That one which is in paradise which irrigates the whole earth? But you will say nothing equal." Note the "every one": for although Paul directly addresses the elders, yet in them he addresses the other faithful, whom he held individually in his heart and mouth, as if to say St. Chrysostom here, at the end of hom. 44: "If it were permitted to break open our heart and show it, you would see within it in great breadth all of you, women, children and men. For such is the power of charity, that it makes the soul wider than heaven. 'Be enlarged in us,' Paul said, II Cor. vii, 'you are not straitened in us.' He held all Corinth in his heart and said: 'Be enlarged yourselves also.'" Father Gaspar Barzaeus, disciple and vicar of St. Francis Xavier, indeed another Xavier in the Apostolic spirit in India, writes to the Brethren in Europe among other things these words: "I greet all and each one of the Society in the bowels of the charity of Christ: I carry the image of each one impressed on my mind, so vivid that they themselves beholding it would recognize themselves from it alone: if this did not happen to anyone, it would be because he himself from humility had formed another image of himself in his mind, namely a vile, abject, useless one, whereas I have painted and carved him in my heart as conspicuous and illustrious to me with virtues and gifts of God." Paul did the same thing before Gaspar, Xavier and all others, bearing and turning over all the faithful in memory, mind and affection of benevolence, equally as in the effect of beneficence, like a mother and nurse constantly.
20:32
32. AND NOW I COMMEND YOU TO GOD, — praying that He himself may direct, guard, and increase you. Let the Pastor learn from Paul that he ought to pray for the sheep entrusted to him. AND TO THE WORD OF HIS GRACE, — that is, to the Holy Spirit, says the Interlinear Gloss; others say, to the Son, through whom grace and truth came to be, John i, 17; others to the Gospel, which confers grace before Moses and the law, so that it is a prosopopoeia. For the Gospel is imagined as an animate person and full of spirit, breathing forth Spirit and grace to its preachers, as if to say: The Gospel and its spirit may direct and guard you, and form you such that you may be worthy to obtain the inheritance among the sanctified. This sense is plausible and pleases our Sanchez. Others interpret "word," that is, the Gospel and its preaching, so that it is a hypallage: "I commend you to the word," that is, I commend to you the word and preaching of the Gospel through which the way to grace is opened, both to be sought, and to be preserved and increased; and if it be lost, to be recovered. But these are gaping and rather harsh. For it follows: "Who is able." Therefore "the word of grace" by Hebraism is grace itself, just as the word of the Gospel is the Gospel itself, as if to say: I commend you to God and to His grace. As Luke said, cap. xiv, 25, that Paul and Barnabas were commended by the Antiochenes to the grace of God. He calls grace a word, both because the Hebrews metonymically call every thing a word, and because grace is promised to us by God through Christ by word, and because it is given by the word and command of God. For it suffices that God say by word: "Be holy, patient, humble"; and straightway I shall be such. For the word of God is efficacious: for God's speaking is doing. Whence it follows: "Who is able." Where the Syriac renders, "which is able." Then because by the word, namely the Gospel, grace is exhibited and announced, as if to say: I commend you to God and to His Evangelical grace, which is promised by the word of God, foretold by the word of the Prophets, exhibited by the word of Christ, announced to you by my word. Thus Mariana, who nevertheless says that the word by Hebraism is redundant. To this Sanchez accedes, who thus explains: "I commend you to the word of grace," that is, to the divine promise, which offers grace liberally to all. As if he said: I beseech the Lord that He himself may give to you what He has promised to His own, namely His inheritance to those who are sanctified. But this is nothing other than to ask that those from whom Paul was departing may be so sanctified that they may be worthy to whom God may grant the word of grace, that is, grace by the word, that is, promised in the Gospel, or the gracious word. Finally, word is often taken in Scripture for deed and work, which is done by the powerful word and command of God, as if to say: I commend you to God and to His power and to the powerful operation of His grace: for He is able, and by His grace will powerfully build up your Church, and each one of you, so that you may be a house, nay a temple of God, here by grace, in the future by glory. WHO IS ABLE. — The Greek ὅς the Syriac and others refer to λόγῳ, that is, "word." More plainly our Doctors and others refer it to God. TO BUILD UP, — ἐποικοδομῆσαι, that is, to build upon, as if to say: I have laid the foundations of your Church, I pray God that He may build upon it and complete its structure, both by grace, and by glory and heavenly inheritance. THE INHERITANCE, — in the heavens, which is God Himself, whom He will give to us as to His sons. "The heirs of God are such," says St. Augustine, serm. 119 De Tempore, "that God Himself is our inheritance. This inheritance is not diminished by the multitude of possessors, nor is it made narrower by the number of co-heirs, but it is as great for many as for few; as great for each one as for all. He did not make you heir of one to whom you might succeed upon his death, but of one with whom you may live eternally;" nay, as St. Ambrose says, in Psal. cxviii: "The benefit remains whole, and grows all the more for each one, the more it has been acquired for many." It is otherwise with earthly inheritance, which the more it is divided among many, the less it becomes for each one. AMONG ALL THE SANCTIFIED. — Syriac: "among all the saints," that is, among, or with all the saints: for only the holy are capable of this inheritance.
20:33
33. SILVER AND GOLD, OR CLOTHING I COVETED NOT. — Moses did the same and said this, Num. 16, and Samuel, I Reg. xii. This therefore is a Mosaic work, this is a Prophetic work, this is an Apostolic work, "Freely you have received, freely give," says Christ, Matt. x. Wonderful freedom, energy and authority of persuasion accrue to the preacher and confessor if he refuses all gifts. St. Jerome speaks excellently to Nepotian: "Never," he says, "let us ask when requested, rarely let us accept when asked. For I know not how it is, that he who prays you to give, when you have accepted, judges you more worthless: and in a wonderful way if you have despised the one asking, he will venerate you more afterwards." Thus St. Columbanus, rebuking Theodoric, king of the Franks, for his crimes, refused the royal banquets sent to him by the king, saying: "The Most High rejects the gifts of the impious," Eccli. xxxiv. Scarcely had he uttered the words when all the vessels in which the banquets were contained were broken; by which the king, terrified, promised that he would be in his power in all things. Similar were the continence and constancy of St. Anthony of Padua: For Ezzelino the tyrant, whom Anthony had severely rebuked for slaughters and robberies, sent to him some of his men with splendid gifts, whom he had so commanded that with prayers and all importunity they should act so that he would accept them: if he did so, they would immediately cut him down; if he did not accept, they would patiently bear whatever he said to them. When therefore those men, with feigned humility, pressed him to admit the gifts, Anthony with a most free voice: "Depart," he said, "immediately with your impious gifts, lest either by a falling roof or by the earth opening we also be involved in your destruction." Thus having dismissed them, Ezzelino, when he learned of the matter, always venerated him thereafter as a holy man. Equal was the virtue of St. Bernardine of Siena, who freely rebuking the Duke of Milan in a sermon, when a golden cup full of gold had been sent to him by him, he himself rejected it with indignation: and when the legates pressed him to accept it, and did not cease urging, Bernardine, rising and ordering them to follow, went to the prison in which those in debt were held, all of whom on that day, the money they owed being paid, he freed from chains.
20:34
34. AND TO THOSE WHO WERE WITH ME, THESE HANDS HAVE MINISTERED. — This excellence, this glory almost peculiar to Paul, that in such great labors and in the affairs of all the Churches, yet with his own hands he prepared food not only for himself, but for all his own, who were often many, as we saw verse 4.
20:35
35. I HAVE SHEWED YOU ALL THINGS. — "All things," namely not only abstinence from gifts, labors, tears, hardships, preaching, but also the work of hands, so that I may teach you to receive the infirm, and to provide for their infirmity. Secondly, aptly the Syrian and Vatablus restrict "all things" to the work of hands, so that by a Grecism διά, that is "by" or "through," may be understood, as if to say: Through all things I have shewed you, because thus laboring, as I have labored, it is necessary to accommodate oneself to the infirm in faith, and to receive nothing from them, lest they themselves think that money is being sought, not themselves and their salvation. For concerning this infirmity of faith and pusillanimity of spirit the Apostle speaks literally. Most excellently St. Gregory, homily 18 on Ezekiel: "Who," he says, "of us, if he had converted one rich man of this world to the service of almighty God, and perceived himself to be in need, and that man did not provide him with the necessities of life, would not immediately despair of his life? Who would not say that he had labored in vain? Who would not be silenced by his exhortation, whom he would not see bearing fruit of good work first in himself? But Paul, solidified by gentleness at the summit of virtues, persisted, preached, loved, and completed the good which he had begun, and by bearing these things and persisting, he led the hearts of his disciples to mercy." Whence for "receive," in Greek it is ἀντιλαμβάνεσθαι, which, says Vatablus, properly means to retain with outstretched hand one who would otherwise fall or depart. Paul therefore, lest he should suffer the loss of anyone whatsoever, was careful not to give any occasion to the infirm and those to be alienated from Christ, because they would not wish to be burdened with expense, but rather he extended his hand to them. Let Preachers and Confessors note this. Yet by parity of reasoning the same thing can be extended to any infirmity whatsoever and to any infirm persons: for a preacher must tolerate, indeed overcome and heal any infirmity whatsoever, and whoever strives to heal souls and to save them: and therefore it is a sign of heroic virtue to bear patiently and generously any infirmity of one's neighbor, whether of body or of mind, as has been shewn to many in Galatians vi. Most excellently St. Chrysostom here, homily 40, at the end: "Let us show ourselves," he says, "easy for conversation, let us wait for our neighbors; do not say: If I see someone waiting, do I become worse: but rather when you see, take it up and extinguish his affection. Do you see one sick, and do you increase the disease? Let us especially do this, that we may prevent one another in honor. Therefore if you have prevented in honor, you have adorned yourself with great honor, hastening that you may be honored more. Everywhere let us concede primacy to others: let us think nothing of the evils that have been done toward us, but if anything good. Nothing makes a friend so much as a tongue studious of gratitude, a mouth accustomed to speak well, a soul without pride, contempt of vain glory, contempt of honor." And a little before he says that this dilation of charity is a sign which certainly shows us to be sons and disciples of Christ, just as a diadem and cloak show a king. This greatness of mind and love is necessary for the Apostle, so that it may absorb all the uncouth and insipid manners of the faithful and unfaithful, just as a mother by the greatness of her love absorbs all the hardships and foolishness of her little child. AND TO REMEMBER THE WORD OF THE LORD JESUS. — This word is written nowhere: therefore Paul received it as having been said by Christ through the tradition of the Apostles, or through revelation, as also Clement, who cites the same saying of Christ, in book IV of the Constitutions, chapter III; although St. Chrysostom, Oecumenius and Lyra deduce it from that saying of Christ: "Give to every one that asketh thee," Luke vi, 30. And: "Lend, hoping for nothing thereby," ibid., verse 35. And: "When thou makest a dinner or a supper, call the poor, etc., and thou shalt be blessed, because they have not wherewith to make thee recompense," Luke xiii (xiv), verse 23. Such is also that saying of Christ, which is written nowhere, yet Jerome cites it, in chapter V to the Ephesians: "Never be joyful, unless when you see your brother in charity." Clement cites more, in book II of the Constitutions, chapter XL; Justin, Against Trypho; Ignatius, epistle to the Smyrnaeans. Whence it is clear that not all the sayings of Christ are written, but some have been handed down by hand; and therefore traditions are to be admitted. IT IS MORE BLESSED TO GIVE THAN TO RECEIVE — temporal goods. For in spiritual things, such as the Sacraments, the one receiving obtains grace, not the one giving, and therefore the giver is more blessed. The Syriac version: it is more blessed or better for him who gives than for him who receives. First, because giving is a sign of abundance, while receiving is a sign of want, as St. Augustine says, book III Against Maximinus, chapter XIV. Where he also adds that this axiom does not apply to divine things. For although the Father gives and the Son receives divinity from the Father, nevertheless the Son is as blessed as the Father: because the Son, he says, receives all things from the Father, and consequently also the very fullness and equality itself. Second, because giving is a sign of liberality, while receiving is a sign of necessity or desire, that is to say, "It is more blessed to give the generosity of one who shares than the poverty of one who receives," as Cassian says, book X On the Institutes of Renunciation, chapters XVIII and XIX. Third, because the love of the benefactor toward the beneficiary is greater than that of the latter toward the former: since the former operates more nobly, as Aristotle says, book IX of the Ethics. Whence also he is freer: for he who receives, on account of the gift accepted, is obligated and as it were bound to the giver. What greater reward of beneficence, what fuller compensation than an increase of blessedness? For this reason Seneca, book I On Benefits, chapter V: "A benefit," he says, "cannot be taken away: for it is not a thing but an action." And further down: "A house can be taken away, and money and a slave, in which the name of benefit has adhered; but the benefit itself is stable and immovable." Hence Mark Antony, in the poet Rabirius, when his fortune had fallen away and he saw nothing left to him, exclaimed: "I have this, whatever I have given." Whom Martial followed: Beyond fortune is whatever is given to friends: The riches you have given, you alone will always possess. For this reason Pliny, in the Panegyric of Trajan, celebrates him because, in accepting the empire from Nerva, he gave to him as much as he received: "You were implored," he says, "and called by adoption." That is to say, Nerva gave you the empire, you returned it to him. You alone therefore are still he who, for so great a gift, made equal returns by receiving, indeed you obligated the giver beyond measure: for by sharing the empire you became more anxious, he more secure. Hence Plutarch, in the book On Precepts for the Conduct of the State, says friends are the bulwark of the state, "which love protects," as Claudian says, book XII. For this reason Alexander the Macedonian, when asked where he kept his treasures, showed his friends, because these alone ought to be considered true treasures. Hence the Hebrews express this proverb of Christ and Paul thus paronomastically: "It is more blessed" משאת מתת misset, that is, to give more than to receive, to take away, to seize: for he who takes away, despoils another or deprives him of his own thing. But it is blessed to bless and enrich; not to deprive and make miserable and wretched. Thus Francis Valesius, Sacred Philosophy chapter LXXXVIII: It is more blessed, he says, to give, because the extreme of liberal giving is not the emptiness of goods, but the addition of better things, namely honesty and honor. But receiving is a sign of want or illiberality. And for this reason Aristotle thinks that those who confer benefits are loved more than those on whom they are conferred, as having obtained greater good from it. Thus also children are loved more by parents than they love them in return. On the contrary, those who have received depart more quickly from friends than those who have given, because namely, with the utility lost, nothing remains for them in friendship except the memory of illiberality: but for these there always remains a sweet recollection of benefits. These things from Aristotle by Valesius. Fourth, because he who gives is more honorable, he who receives is more base, as St. Jerome says to Nepotian. That saying of the poet Publilius Syrus in the Mime is famous: "He who receives a benefit sells his freedom." On the contrary, in evils and injuries, "it is more blessed to receive them than to give them." Hence St. Chrysostom wrote homily 78 to the People with this title: That it is better to suffer injury than to inflict it: "For to the one suffering," he says, "God opens all heaven, makes him a citizen of the Saints, absolves him from sins, crowns him with justice." And soon after: "You are not affected by injury, but crowned, your soul rendered wiser, made like to God, freed from the care of money, having obtained the kingdom of heaven." And before: "Do this therefore, and looking up to heaven, think that you have been made like to him who sits there above the Cherubim." This therefore paradox of Christ and Paul is the antistrophe to the former. Fifth, because to give is royal and divine, to receive is plebeian and human. For God gives all things, and receives nothing; and in this consists His beatitude, wealth and immense goodness, by which, like an overflowing sea, He pours forth His own into creatures: for to receive is a defect of misery and infirmity; but to give is of fullness, beatitude and magnificence, according to that of the Psalmist: "I said to the Lord: Thou art my God, for Thou hast no need of my goods," Psalm XV (XVI), 1. Hence God in Hebrew is called Saddai, that is, a cornucopia. Clement of Alexandria, book II of the Stromata, chapter IX: "The image of God," he says, "is man doing good." And Gregory of Nazianzus, oration 16 On the Care of the Poor: "Nothing," he says, "has man so divine as to do good. Be a God to the afflicted." St. Leo, sermon 10 On Lent: "Where," he says, "God finds the care of mercy, there He recognizes the image of His own piety." God the Father gives His nature to the Son: the Father and the Son give the same to the Holy Spirit: the Son gave Himself to us in the manger, and on the cross, and daily gives Himself wholly in the Venerable Sacrament. All His creatures imitate God. For the heavens give light and influence, fire gives heat, air gives the breeze by which we breathe, earth gives fruits of every kind, the sea so many fish, animals give wool and flesh, the sun gives its rays to all, vigor and life. Whence the Emperor Leo compared beneficent men to the sun, which imparts its splendor and heat to all. Jupiter, Mars and the others were numbered among the gods on account of their benefits, says Pliny, book II, chapter VII. Indeed, Ptolemy Philadelphus, the second king of Egypt, used to say "it is more kingly to enrich than to become rich," as Aelian relates. And Artaxerxes Longimanus, king of the Persians, as Plutarch testifies in the Apophthegms of Kings, said that as a ruler his hand for giving, namely the right hand, was very long, but the other for taking away, namely the left hand, was contracted and very short: "For it is more kingly to add than to take away." Thus God has a long hand for giving, but a short hand for receiving, or rather no hand at all. Thus Bion always used to say, "it is more desirable to distribute one's own harvest to another than to pluck another's," as Laertius relates, book IV, chapter VII. When Demosthenes was asked, "what would men have in common with God?" he answered: "to do good." Thus Maximus, sermon 8. Xenophon used to say: "It is far more noble and praiseworthy to leave behind a multitude of benefits than of trophies." Thus Stobaeus, sermon 46. Agesilaus "used to say it was more pleasant to him to enrich his soldiers than himself." Thus Plutarch in the Laconic Sayings. Sixth, because he who receives gets only temporal things; but he who gives receives from God spiritual things, namely grace and glory; and from the recipient he receives prayers, blessings, thanksgivings and praises of God. Wherefore Agapetus, a Roman Deacon, among the admonitions which he gives to the Emperor Justinian, tome II of the Library of the Holy Fathers, gives this in order 50: "Love more those who beseech you to receive benefits from you than those who strive to offer you gifts: for the former make you a debtor of returning thanks, but the latter give you God as a surety, who considers it His own and thinks that whatever you have bestowed upon the suppliants pertains to Him, and who will reward your intention, both so pious and so humane, with good recompenses. For it is the part of the sun alone to illuminate the world with its rays, but the virtue of a prince is to have mercy on the needy." You will say: Therefore mendicant Religious are more unhappy, inasmuch as they receive; but seculars and the rich are happier, inasmuch as they give them alms. I answer by denying the consequence. First, because they do not beg from covetousness or compelled by want, but from virtue and free choice; for they have chosen voluntary poverty, that they may be like Christ, who urged it by word and example, as it were a most useful means to perfection. Second, because Religious at once and at one time gave all their possessions to Christ and to the poor, when they entered Religion. They were therefore more liberal, and consequently happier than the rich, who distribute their goods gradually and sparingly, and reserve far more for themselves. Whence St. Basil, to Syncletius a senator who entered a monastery but reserved something for himself, lest he be a burden to anyone, said: "Syncletius, you have lost a senator, and have not made a monk," as Cassian relates, book VII On the Institutes of Renunciation, chapter XIX. St. Hilarion, as testified by St. Jerome in his Life, refusing gifts from Orion: "No one," he says, "distributes better than he who reserves nothing for himself." See Jerome Platus, book III On the Good of the Religious State, chapter XX. Thirdly, because a Religious person gives more to the rich than he receives from him, as St. Francis used to say; for he gives spiritual things, receives bodily things; gives heavenly things, receives earthly things; gives eternal things, receives temporal things; gives heaven, receives solid ground, according to that saying of Christ: "Make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings," Luke XVI, 9. Excellently Hermas, disciple of Paul, book III, chapter III: "Just as," he says, "a vine is supported by an elm, so a rich man is helped by the prayer of a poor man." This book, titled the Shepherd, is often cited and celebrated by the Fathers; but it appears that errors were inserted into it by the Novatians concerning the denial of penance to the lapsed, whence it was rejected by Pope Gelasius among the apocryphal works; it is extant in volume V of the Library of the Holy Fathers, at the beginning. Finally, Paul had both: for he was poor, and yet gave as a rich man, which is the most perfect and most blessed thing. For, as Cassian says, book X On the Institutes of Renunciation, chapter XIX: "By his own labor he hastens to prepare not only sufficiency for his own needs, but also what he may give to the needy with pious solicitude, adorned with a twofold grace, in that he possesses perfect nakedness of Christ through the casting away of all his possessions, and exhibits and demonstrates the munificence of a rich man through his labor and affection." There are those who imitate the Saints in many things: this most beautiful example of Paul alone has scarcely any imitators, scarcely any followers. Some cite here the book of Sixtus III, Pope, On Riches, where he responds variously to the objection already made. But let the Reader know that this book is inscribed to Sixtus III, Pope, although it was published by the Pelagians, who contended that all Christians, even those abounding in offspring, ought to renounce riches from themselves, and that those are poor who do so, which was the error of Pelagius. For thus the sixth article of his heresies, condemned in the Council of Diospolis, has it: "Rich men who are baptized, unless they renounce all things, if they seem to have done anything good, it is not reckoned to them, nor can they have the kingdom of God." See St. Augustine, book II On Original Sin, chapter XI, and epistle 106 to Paulinus. The Doctors of Louvain first noted this concerning this book, and Lindanus, Baronius, Possevinus. See Baronius, in the year of Christ 440, chapter VII.
20:36
36. WITH KNEES BOWED. — It was customary for the Apostles and the early Christians to pray frequently throughout the day, and this they did with bended knees, as St. Stephen appears to have done, Acts cap. VII, vers. 59; and St. Peter, cap. IX, vers. 40. St. James, the brother of the Lord, from frequent genuflection had knees callous like a camel's. St. Chrysostom adds, hom. 3 in Matt., that he also had a callous forehead, because while praying he would press it to the ground. In the Life of St. Martha among St. Anthony and others we read that she a hundred times by day and a hundred times by night with bended knees adored and invoked God. We read something similar of St. Bartholomew in his Life among Ribadeneira and others. They learned this from Christ, who "kneeling down prayed, saying: Father, if thou wilt, remove this chalice from Me," Luke XXII, 41. Daniel did the same before Christ, cap. VI: "Three times a day, he says, he bent his knees, and adored and gave praise before his God." Indeed even Solomon, most magnificent of kings: "For he had fixed both knees (let our ignoble and delicate ones note this, who bend one knee before God like the Jews) to the ground, and had stretched forth his hands to heaven," lib. IV (III) Kings cap. VIII. Thus St. Peter cast down Simon Magus flying through the air to heaven, praying with bended knees, and broke his knees, as St. Maximus testifies, tom. 5 On the Nativity of SS. Peter and Paul. For this posture is that of a suppliant, of one guilty, of one praying and reverencing the Godhead. Rupertus gives a mystical and physical reason, lib. VI in Cant., that knees correspond to cheeks, and move them by sympathy to tears: "But the tears of the penitent and those praying are the wine of angels." Hear Rupertus explaining that passage of Cant. VI, 7: As the rind of a pomegranate, so are thy cheeks: "In the womb, he says, nature formed us thus, that knees are opposite to cheeks: whence also from cheeks knees are called. For there they cohere with each other, and are akin to the eyes, the indices of tears and mercy. Finally, they say that man is born and formed folded together, so that the knees are upward, by which the eyes are formed, that they may be hollow and hidden. Hence it is that men, when they prostrate themselves to their knees, immediately weep. For nature wished us to remember the maternal womb, where we sat in darkness, before we came to the light. Truly, whoever carefully attends to this reason, he knowingly and rationally praises and approves that it is familiar to the holy and learned to bend the knees more frequently to the most high God, and to apply weeping cheeks to bent knees, that the Creator dwelling on high may regard and consider how He formed us in the womb. Whence also St. Job admonishes with these words: Remember, I beseech thee, that thou hast made me as clay, and thou wilt bring me into dust again. Didst thou not milk me as milk, and curdled me like cheese? And a little further below there: Nor truly to God alone, but also to men is such a composition pleasant to behold, and lovable: and the more reverent anyone is considered, the more frequently and affectionately bending the knees, he has lowered his cheeks or eyes, or his whole head." Thus Rupertus. Moreover it was customary for the Apostles and Paul in their manner of departure, that bidding farewell with their own people they would kneel together and pray, both that they might seal their teaching with prayer, and that they might invoke God to preserve and confirm it in the minds of the disciples against all assaults of temptations and persecutions. Whence Paul did the same at Tyre, cap. seq., vers. 5: "Kneeling, Luke says, on the shore we prayed." Although it was then the paschal season (for Paul was hastening to celebrate Pentecost at Jerusalem, vers. 16) on which account out of honor for the resurrection of Christ, the faithful are accustomed to pray standing, and this from the time of the Apostles, as Justin relates, quaest. CXV to the Orthodox; nevertheless this custom had not yet been introduced then. Thus Baronius. Add that this custom of standing during the paschal season is more in the public prayers and ecclesiastical offices of the Church, as the Council of Nicaea sanctioned, canon. 28 or 29, than in private ones, such as these of Paul were. Whence even now many of the faithful during the paschal season pray kneeling in church. Following the example of Paul, our men departing from Lisbon to India for the sake of the Gospel, and bidding the final farewell to Europe, are accustomed with their companions on the shore to greet each other for the last time while praying. Hear our Nicholas Trigautius, an eyewitness, indeed a companion in the Life of Gaspar Barzaeus, lib. I, cap. 5: "It was customary then, he says, for those noble citizens of the whole world, just as once Christians did for Paul, to accompany him even to the shore, and then kneeling, to implore the aid of God, the Virgin and the Saints" as a sign of communion and charity, wishing the departing a happy journey, to themselves their memory and imitation, to both abundant grace of God, praying for it, namely love is a magnet of love: if you wish to be loved, love. Hence to Gal. IV, 14, he says: "You received me as an angel of God, as Christ Jesus, etc.; because, if it were possible, you would have plucked out your own eyes and given them to me." Let the faithful learn here with what love and reverence they ought to treat their Pastors, Preachers, Confessors, etc.
20:37
FALLING UPON PAUL'S NECK, THEY KISSED HIM. — The Syriac version says, they embraced him. An embrace is therefore called a kiss, because head is joined to head, and through it, as it were, mouth to mouth. See what is said concerning the holy kiss, II Corinthians XIII, 12. Wonderful was the love of the faithful toward Paul, inasmuch as he was their teacher, Apostle, father, and the cause of their salvation and all their good.
Machine translation from the Latin, not reviewed.
20:1
v. 1 postquam autem cessavit tumultus, vocatis Paulus discipulis μεταπεμψάμενος ad se arcessivit, et ezhortatus eos valedixit et profectus est ut tret in Macedoniam; cf. 19,21; miserat antea Titum et alium fratrem Corinthum, ut certior fieret, quemnam fructum tulisset epistola quam per Corinthiorum legatos ad eos dederat, et Tito constituerat, ut ad se Troadem rediret. Sed seditione illa coactus citius quam decreverat )1 Cor. 16,8) Ephesum relinquere, Troade Titum nondum invenit, neque diu Troade substitit (2 Cor. 2,12. 13; 12,18), sed fidelibus valefaciens et sollicitus de conditione Corinthiorum profectus est in Macedoniam. Ibi Titum obviam habuit, qui eum de rebus Corinthiorum edocuit (2 Cor. 7,13). Quamvis aliqua satis laeta Titus nuntiare potuerit, nihilominus plura restabant reprehendenda, corrigenda; obviam eundum erat adversariorum in apostolum machinationibus; quare in Macedonia subsistens apostolus alteram quam habemus epistolam ad Corinthios dedit, ut scil. cuncta emendarentur quae emendari oportuit, ne ipse praesens durius in nonnullos agere cogeretur et ut ipse maiore cum fructu inter eos laborare posset (9 Cor. 2,1; 12,20). Diutius itaque in Macedonia versatus est. Nam aliquo tempore ante pentecosten Epheso profectus aestatem transegit in Macedonia, dein hiemem in Graecia, ubi per tres menses morabatur; tempore verno ante dies azymorum reliquit Graeciam;
Quantum periculum Paulo imminuerit, patet ₪ 91 et 2 Cor. 1,8 seq.; merito censuit Paulus esse cedendum, ne sua praesentia fideles quoque periculo involverentur;
20:2
v. 2 cum autem perambulasset partes illas et exhortatus eos fuisset multo sermone, ecclesias Macedoniae visitabat omnes (cf. 16,19-17,18( et fideles diu et sedulo edocebat et in fide confirmabat, venit ad Graeciam, Ἑλλάς pro ᾿Αχαία hoc tantum loco (Bl.);
20:3
v. 3 ubi cum fecisset menses tres ποιήσας cf. 15,33; 18,93; Corinthi potissimum laborasse censendus erit; eo tempore Corinthi scripsit epistolam ad Romanos (cf. Rom. 15,95; 16, 1. 23), factae sunt illi insidiae a Iudaeis navigaturo in Syriam, vo- | lebat apostolus itinere maritimo a portu Corinthi tendere in Palaestinam, uti iam antea proposuerat 19,91 et scripserat Romanis : nunc igitur proficiscar in Ierusalem ministrare sanctis (Rom. 15,25), vult scil. perferendam curare collectam eleemosynam quam ecclesiae Macedoniae et Achaiae fecerant. Quales struxerint ludaei insidias nescimus; eos voluisse apostolo mortem machinari, non est improbabile (cf. 23,129; 25,3); coniectat Calm. insidias esse structas, sive piratis corruptis, ut navim aggressi ipsum caperent pecuniamque quam deferebat raperent (sim. Dion.), sive latronibus dispositis per urbes quas pertransire necesse erat. Propter illorum insidias (cf. 2 Cor. 11, 26 periculis ex genere) itinere maritimo relicto terrestre iter elegit : habwttque consilium; altera lectione effertur; dixit illi spiritus, ἐδ reverteretur per Macedoniam, itinere sane terrestri (cf. Calm. Bels. Bl. Weiss). Lectio communis re nihil differt; non enim za: cigxa Paulus consilia capere solebat (B/.). Huius itineris comites habuit complures
20:4
v. & comitatus est autem eum, proficiscentem in Macedoniam; ita sane ad v. 3 consequitur, Sopater filius Pyrrhi Beroeensis, unus in novo testamento graeco more appellatur adiecto patris nomine; puto quod domi nobilis erat (B/.); fertur in compluribus minusc. et versionibus Σωσίπατρος; cst ne idem qui cum Paulo Corinthi fuit (Rom. 16,91)? nomen esse idem, non est cur negemus; eundem quoque virum esse Patr. existimat; TAessalonicensium vero Aristarchus et Secundus, ille 19,29; hic plane ignotus; et Gaius Derbeus, proin non ille Gaius 19,29 et Timotheus, notus ille Pauli socius 16,1; Asian? vero, Ephesii (alt. lect.) Tychicus (Eph. 6,91. Col. 4,7; 9 Tim. 5,12. Tit. 3,12) et Trophimus (21,99. 2 Tim. ,א 20). Propter 19,29 necessariam censet 21. correctionem : Γάϊος, Δερ- . 60106 δὲ Τιμόθεος, « ne exsistat alter Gaius Derbensis, sed maxime ne intercidat Gaius Macedo, quem Pauli comitem fuisse e 19,29 didicimus ». Αἴ nullo teste suffragante mutatio est audacior. Insuper nomen Gaius satis frequens est (cf. 1 Cor. 1,15. 3 Ioan. 1) et cur Gaius Macedo non potuerit remanere Ephesi? Comites isti videntur ' esse legati ecclesiarum ad eleemosynam in lerusalem perferendam (cf. 1 Cor. 16,3. 9 Cor. 8,1 seq. 8,19. Rom. 15,26; Felt. Bels. Bi. Wendt). | | Comites hi Paulum proficiscentem Corintho usque Philippos comitati sunt, quos Philippis apostolus rogavit, ut sese praevertentes mariüimo itinere Troadem pergerent, ibique adventum suum opperirentur. lta Calm. neque aliter Patr. : « Paulus hos septem, qui Corintho cum ipso venerant Philippos, iussit praecedere Troadem interea, dum ipse aliquot etiam diebus Philippis maneret » et ita Beel. quoque narrationem intelligere videtur. Et eo modo satis commode, immo necessario colligitur ex v. 5 et 6 i. e. illos socios Philippis praecessisse Troadem, dum ex v. 3. & conficitur eos comites iüneris fuisse in Macedoniam (Philippos); id quod JZe/s. longiore disputatione probat. Unde etiam apparet illud ἄχρι τῆς ᾿Ασίας v. & nonnullorum testium esse spurium additamentum, quod etiam ex 21,29 et 27,2 elucet; qui verba haec defendunt, arguunt ea requiri ne Macedones Paulum solum usque in Macedoniam comitati esse videantur. Sed hoc nemini in mentem venire poterat qui legerit v. 5 hi i. e. socii ac comites, qui modo nominati sunt, cum praecessissent, sustinuerunt nos Troade, nos 1. e. Paulum, Lucam qui igitur Philippis (v. 6) iterum se Paulo adiungit; si ex modo narrandi in prima persona concludere licet, videtur Lucas Philippis remansisse, dum Paulus profectus est (cf. 16,17. 40). Poterant alii quoque socii illo nos comprehendi; Paulus et ipse narrator certe designantur (θεοί. Patr. Felt. Bels. Hild. Bl. Weiss); neque obstat illud nos in v. 13 (quod Wendt obiicit, qui vult illo Ai etiam Paulum comprehendi): ἔμενον ἡμᾶς exspectabant nos; eodem sensu manere etiam Latini adhibent (Livius 42,66 : ipse hostium adventum, elatus successu, mansit; Beel.); ad μένειν cf. Is. 8,47 LXN , 9 Mach. 7,80. Paulus autem dies paschales Philippis egit; mansit per aliquos dies apud fideles quos fratres suos carissimos et desideratissimos, gaudium suum 66 coronam appellat (Phil. 1,4); quare reversus ex Graecia iterum quantum licebat apud eos commorabatur
20:6
v. 6 nos vero navigavimus post dies azymorum a PAilippts , notatur solummodo tempus; Paulum observasse ritum azymorum, ex hisce verbis nequit colligi (Beel.); alias. quoque tempus festis iudaicis designatur (12,3; 27,9); navigationem instituerunt ἃ Neapoli (cf. 16,11), quae res brevitatis studio omittitur (B/.); et venimus ad eos Troadem in diebus quinque «ἄχρι ἡμερῶν πέντε 1. e. ante dies quinque praeterlapsos, sub finem diei quinti (Beel.), die quinto; idem iter breviore tempore confectum est 16,11; fortasse ventum habebant contrarium et hic includitur temporis intelligi posse pro isto itinere (?), sed solum dici post quot dies sociis aliis se adiunxerint; ubi demorati sumus diebus septem; Troade ostium sibi apertum esse in Domino apostolus iam asseruerat, cum e Macedonia scriberet Corinthiis (2 Cor. 9,12). | Primam hebdomadae diem iam eo tempore fidelibus fuisse sacram, et 1 Cor. 16,2 et hic habetur indicium (cf. Apoc. 1,10 in dominica die)
20:7
v. 7 una autem sabbati ἐν δὲ τῇ μία τῶν σαδδάτων primo die hebdomadis (cf. Marc. 16,9. Luc. 94,1. Ioan. 20,1); hebdomas dicitur 04+- 64-09 et σάξέατα (vide quae notavi ad Math. 28,1), cum conventssemus ad frangendum panem, ad coenam Domini, ad celebrandam eucharistiam (cf. 2,42; Bed. Dion. Salm. Cai. Lap. Calm. Beel. Patr. Felt. Wendt, Bl. Weiss) et interpres syrus pro pane vertit eucharistiam. Celebratio ipsa habetur demum in v. 11; antea Paulus diutius docuit : Paulus disputabat cum* eis διέλεγετο (17,2; 19,8) « colloquebatur cum eis; quaestiones eorum audiebat solvebatque dubitationes submovebat; si quid illis obscurum et difficile accidebat in nostris mysteriis, declarabat » (Calm.) profecturus in crastinum, protraxitque sermonem usque in mediam noctem; cur solito diutius loqueretur, iter imminens erat causa;
20:8
v. 8 erant autem lampades, lucernae copiosae fn coenaculo à» τῷ ὑπερῴῳ in superiore conclavi (cf. v. 9), ubi eramus congregati; lumen copiosum ad sollemnitatem augendam et splendorem confert. Conclave fuisse refertum collige quoque ex
20:9
v. 9 sedens autem quidam adolescens nomine Eutychus super fenestram, omni spatio proin occupato in conclavi ; fenestrae nullis scil. (quod saepe usu veniebat) clathris munitae (B/.), cum mergeretur somno gravi, καταφέρεσθαι etiam simpliciter significat obdormiscere (cf. Grimm, Lex. Bl.), disputante diu Paulo, ἐπὶ πλεῖον diutius, ductus somno, depressus somno, prae somno, vi eius degravatus (Bl.), cecidit de tertio coenaculo deorsum, de tristego (gig), de tertia contignatione, et sublatus est mortuus, ex verbis nequit dubitari quin revera mortuus fuerit (Patr. Felt. Weiss), et non solum periculum mortis incurrerit (Cassiod.). Iuvenem quidem ex naturae necessitate, non ex ignavia, dormitasse ait CAr., sed diabolum turbasse festum, nec praevaluisse. « Inter verba praedicationis occurrit occasio curationis, ut dulcedine miraculi et doctrinae sermo firmetur et vigiliarum labor arceatur et memoria magistri iam discessuri arctius mentibus infigatur » (Bed. Salm.)
20:10
v. 10 ad quem cum descendisset Paulus, incubuit super eum et complerus cuyxepiafóv ab omni parte; idem fere agit quod olim prophetae Elias (3 Reg. 17,21) et Eliseus (4 Reg. &,34), dixit : nolite turbari, anima enim 1051006 tin ipso est ; neque dicit : σάλι in ipso est; ergo simul indicat eum fuisse mortuum (Beel.). Miratur Chr. apostoli modestiam, qui non dixerit : suscitabo eum. « Lucas non ait Eutychum statim surrexisse, sed continuo hoc, ut ita dicam, relicto Paulum in coenaculum regressum primaque luce profectum narrat; quae omnia, Pauli inquam verba modumque ac seriem narrationis si perpendas, concludes rem ita gestam, ut Eutychus vitam quidem illico receperit Paulo in eum incumbente, at sensum non item, sed sensim, neque omnino nisi post Pauli profectionem » (Patr.). Nunc tandem celebratur eucharistia, ad quam celebrandam convenerunt (v. 7),
20:11
v. 11 ascendens autem frangensque panem visa; τὸν ἄρτον, τὸν per relationem ad v. 7 (Bl. VWeiss), ergo de coena dominica (cf. Augustinus ep. 36, cap. 19 n. 98; M. 33, 149) et gustans, uti in coena Domini et in agapis fidelium, ita hic quoque convivium adiunctum erat; γευσάμενος cf. 10,10. Ita animo et corpore refectus denuo docere et exhortari perrexit : satisque allocutus usque in lucem, non sibi satisfacere posse videtur; fortasse idem iam volvit animo quod postea v. 25 enuntiat, se putare ultimam esse occasionem qua suos possit alloqui, sic profectus est, οὕτως post participia, ut frequentissime quoque apud profanos ) 27.( Iuvenis autem ad omnium gaudium vivus sanusque restitutus est
20:12
v. 12 adduxerunt autem puerum viventem, qui eum mortuum sustulerunt et curam eius egerunt, et consolati sunt non minime, οὗ μετρίως non mediocriter (gig), non modice (Parr.), scil. ceteri omnes. Fuisse criticos qui narrationem hanc conformatam esse dixerint et confictam ad similitudinem illius quod Petrus effecerit 9,&0, ne scil. Paulus ulla in re cederet Petro, nemo mirabitur qui illorum argutias noverit. Hanc vero narrationem esse fide diguam et a Luca fideliter « ex suo fonte » narrari contra illos Wendt asserit. .Accurate describitur v. 13-15 iter a 120806 Miletum;
20:13
v. 13 nos autem Lucas aliique excepto Paulo ascendentes navem, legunt sat multi προελθόντες, uti v. 5; proin ante Paulum profecti sunt; habet enim iter maritimum Troade Assum , quod oppidum est in ora Troadis meridiana, circuitum longissimum; brevius est terrestre fere XL milium metrorum nostrorum (B/.), navigavimus in Asson adsinum Adramytüon, distans Troade a meridie XIX millia passuum (Tab. Peuting. Patr.), inde suscepturi Paulum in navem scil., sic entm disposuerat tpse per terram iter facturus, ut fideles ea in regione alloqui ac docere posset (Chr.); πεζεύειν de terrestri, non necessario pedestri, itinere (B/.);
20:14
v. 1& cum autem convenisset nos in Asson, assumpto eo venimus Mitylenen; erat urbs primaria in insula Lesbo; distabat Asso LXX millia passuum, Troade XC m. p. ; urbs satis celebris erat, eam vocat Cicero (de lege agr. 2,16) et natura et descriptione aedificiorum et pulchritudine nobilem; pulchram vocat Horatius (Ep. 1,11,17( ; in nummis scribitur Μυτιληνη (Patr.);
20:15
v. 15 et inde navigantes sequenti die venimus contra Chium, quae insula nunc Scio nomen habet, aequali fere distantia XLV m. p. inter Lesbum et Samum (Patr.); adversus Chium navis per noctem in ancoris stetit (Bl.), et alia, τῇ δὲ ἑτέρᾳ postridie; ἑσπέρᾳ vespere (B cat aliq minusc) applicuimus Samum παρεθάλομεν nos contulimus, traiecimus; insula est proxima continenti contra Ephesum. Additur a multis xa! μεί- γναντες ἐν Τρωγυλλίῳ cum pernoctassemus ad Trogillium; est promon- 'torium e regione Sami, et sequenti die venimus Miletum, in urbem quondam loniae caput; distat Epheso in meridiem XXX m. p. (Patr.). Cur tale iter Paulus elegerit, ratio affertur
20:16
v. 16 proposuerat enim Paulus κεκρίκει iudicaverat , decreverat cf. 15,19; 16,5; transnavigare Ephesum , ne qua mora illi fieret 1n Asia; nam si Ephesum attigisset , fideles quam maxime apud eum institissent obsecrationibus, ut per aliquod tempus apud se maneret et Paulus noluit eos contristare (cf. CÀr.); festinabat enim, si possibile sibi esset, ut diem pentecostes faceret Ierosolymis; quae mora illi futura esset Ephesi, altera lectione indicatur : χατάσχεσις retentio, impeditio. Verum antequam ab Asia discederet, etsi non omnes fideles potuit alloqui, saltem eos voluit aliqua admonitione communire quorum erat curam gerere fidelium;
20:17
v. 17 a Mileto autem mittens Ephesum vocavit maiores natu ecclesiae; iam Irenaeus refert esse convocatos episcopos et presbyteros ab Epheso et ἃ reliquis proximis civitatibus (adv. haer. 3,15,2; M. 7,914); idque plane exigitur v. 95 et 98 (cf. Felt. Bels.). Lucas urbis solum primariae mentionem facit ex qua in ceteras regiones evangelium erat propagatum, et cum modo mentionem fecisset Paulum voluisse consulto non attingere Ephesum, Ephesios antistites saltem esse ab eo advocatos explicite effert; alios quoque adfuisse ipsa oratione demonstrari visum est satis. In ea &utem oratione animus apostolicus praeclare elucet et sollicitudo illa tenerrima quam de omnium gerit salute. Primo eis in mentem revocat quanto studio ipse in salutem omnium procurandam ac promovendam incubuerit (v. 18-21); dein attingit praesentia, se petere Ierusalem paratum ad omnia subeunda, quae sibi instare Spiritus sanctus significaret (v. 22-24); tum futura prospiciens pericula fidelium, protestatur ἃ se praestita esse omnia quibus fidelium salus in tuto collocari potuerit; quare eorum pastores graviter monet, ut ipsi quoque sedulo fungantur officio, memores exempli quod ipse dederit, et ut ab omni avaritiae specie et studio lucri sint quam alienissimi (v. 25-35). Putabat enim apostolus sibi iam non fore. opportunitatem ad eos veniendi; unde quasi muneris sui quoque rationem reddit, et, ut olim Samuel (1 Reg. 19,3 seq.), suam coram omnibus integritatem cunctis notam esse profitetur. — Esse orationem genuinam , ex epistolis quoque apostoli comprobatur, in quibus similes sententiae reperiuntur; eam esse ad illam occasionem aptissimam et plane consentaneam rebus Ephesi gestis pariter constat. Incipit eodem fere modo, quo Thessalonicenses in epistola alloquitur et Corinthios (1 Thess. 1,3. 1 Cor. 2,1 seq.);
20:18
v. 18 qui cum venissent ad eum οἱ simul essent , dixit eis : vos scitis, a prima die qua tngressus sum in Asiam, qualiter vobiscum per omne tempus fuerim; . bene dicit TAeoph. ἐνταῦθα χαραχτῆρα ξιδασχαλίας δείχνυσι. Notatu di-. gnum est in altera lectione tempus assignari plus triennio, quod ne repugnare videatur 19,8. 10, explicandum erit ex 18,19 : ab eo scil. tempore quo primum in Asia (Ephesi) incepit disserere de evangelio usque ad eius discessum (20,1) tale temporis spatium effluxit (Beis. Bl.); qualiter fuerit, iam declarat :
20:19
v. 19 sereiens Domino cum omni humilitate, cf. Rom. 12,11; 15,18. Eph. 5,2. Phil. 2,3; simili modo profitetur 1 Cor. 2,3 et 1 Thess. 9,7, et lacrimis, cf. 2 Cor. 2,5, et tentationibus quae mihi acciderunt ex insidiis Iudaeorum; 19,9. 33; ad quas insidias videtur quoque alludere 1 Cor. 15,32 scribens se ad bestias pugnasse Ephesi (quamvis aliqui explicent eum in arena bestiis esse obiectum 6) miraculo servatum); de insidiis Iudaeorum acerbe quoque conqueritur Gal. 5,12. Phil. 3,9. 1 Thess. 2,15-16; cf. Rom. 15,31. Sed quamvis fuerit vexationibus obseptus, tamen strenue munere functus est
20:20
v. 20 quomodo nihil subtraxerim utiltum οὐδὲν ὑπεστειλάμην quod verbum adhibetur de eo qui prae metu aliquid celat, reticet, dissimulat (Bee/. Felt. Bl.); itaque mediis in tribulationibus audacter omnia illa praedicavit quae fidelibus expediebat audire, quominus annuntiarem vobis et docerem vos publice et per domos, copiam et sedulitatem ostendit (CAr.); publice et privatim, coetum fidelium et singulos docere et exhortari non desistebat. Qua sedulitate non desistebat omnibus et Iudaeis et Graecis pro- 810026
20:21
v. 21 festificans Iudaeis διαμαρτυρέμενος obtestatus, impense adhortatus; quantopere de suae gentis salute sollicitus sit, vide Rom. 9,1-5; 11,14. 1 Cor. 9,20, atque gentilibus in Deum poenitentiam et fidem. in Dominum nostrum Iesum Christum; duo illa publice et privatim docere et inculcare illi curae fuit quae 1 Thess. 1,9. 10 quoque effert; cf. Marc. 1,15 poenitemini et credite evangelio. lam ad praesentem animi habitudinem orationem defleclit
20:22
v. 22 et nunc ecce alligatus ego spiritu, animi mei impetu impulsus (Beel. Patr. Felt. Bl.); alii explicant de impulsu Spiritus sancti (Didymus in cat. Lap. Calm. ; utrumque proponit Saím.); Oec. Theoph. πνεύματι referunt ad vado ; praescius per Spiritum sanctum; sed de Spiritu sancto accipi non posse ostenditur. v. 23, ubi tandem enuntiat quid Spiritus sanctus ea in re agat. Aliis placet explicare : iam se sentit quasi vinculis onustum (Wendt); ai simplicius est dicere cum Patr. voluntatem eius quasi alligatam esse quominus obsistere queat internae cuidam vi ipsum lerusalem pertrahenti; vado in lerusalem, quae in ea ventura sint. mihi ignorans,
20:23
v. 93 nisi quod Spiritus sanctus per omnes civitates mihi protestatur, scil. per prophetas qui talia annuntiant : unum eiusmodi exemplum Lucas affert postea 21,11; idem iam antea quoque factum esse, ipsa hac oratione relata nos docet; quare minime opus erat, ut id antea in singulis civitatibus commemoraret. Utique aliqui critici volunt id debuisse commemorari antea; quod cum factum non sit, perperam ex 21,11 orationem esse confictam. Isti non attendunt Lucam et multarum rerum mentionem omnino non facere et merito existimare sufficere, ut rem semel! asserenti sibi fides habeatur; dicens per prophetas : quoniam vincula et tribulationes lerosolymts me manent; id utique scit; sed qualem eventum haec habitura sint, captivitatem perpetuam, mortem, haec ignorat v. 22. Nihilominus animo est forti ac generoso v. 9% sed nihil horum vereor nec facio animam meam pretiosiorem quam me ; videtur interpres legisse ἐμαυτοῦ pro ἐμαυτῷ ; clarus est textus graecus : nullatenus existimo vitam meam pretiosam mihi (Cai. Salm. Lap. Calm. Patr.
20:24
Felt.), dummodo consummem cursum meum, ὡς τελειώσω, 561]. ut officium meum expleam; constitutum habeo vitam ipsam nihili ducendam mihi esse (Patr. Felt.) et eo modo iam Sa/m. (neque duco vitam meam pretiosam mihi) Ca:. Lap. graecum intellexerunt; et ministerium verbi quod accepi a Domino Iesu (cf. 1 Cor. 1,17; 9,16. Gal. 1,19) testificari evangelium gratiae Dei laetum scil. nuntium de gratia Dei quae hominibus offertur; cf. 15,3. Gal. 1,6. Tit. 2,1, et qualis 86 quanta sit haec gratia, in nuntio messiano, in praedicatione de Christo, omnibus ob oculos ponitur. — Qualem exitum habitura sint vincula et tribulationes, nescit (v. 22. 93); si ex eis evadere poterit, iter romanum animo praesagit (19,21); quare pronum erat concludere
20:25
v. 95 et nunc ecce, ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi praedicans regnum Dei; ex qua allocutione clare apparet, non solum ephesios adfuisse; nam absentes interpellari : vos omnes, ab hoc sermone profecto alienum est. Loquitur apostolus secundum praesens suum iudicium et existimationem (Saím. Calm.), ex probabili coniectura (Bee/.) et prout ipse tum futurum putabat (Patr. Felt.). Postea iterum eas in regiones pervenit, uti evidenter patet ex 1 Tim. 1,3; 3,1&; 5,13; 2 Tim. 1,18; 4,13. 20; eandem spem se iterum eas regiones visurum esse, etiam exprimit in epistola ex priore captivitate romana data (Philem. 22). Cum itaque ab iis digressurus sit, ultima iis tradit monita in memoriam revocans illis, quantam de eorum salute sollicitudinem exhibuerit;
20:26
v. 26 quapropter contestor vos hodierna die, μαρτύρομαι ὑμῖν, per Deum, graviter sancteque affirmo vobis, quia mundus sum a sanguine omnium; cf. 18,6; si quis vestrum perit, excidit a salute, 808 culpa peribit, non mea; alludit apostolus ad Ez. 3,17 seq. : speculatorem dedi te domui Israel; si dicente me ad impium : morte morieris, non annuntiaveris ci neque locutus fueris,... sanguinem eius de manu tua requiram (Lap.). Mihi enim, ait, interitus seu perditio imputari nequit, et tale testimonium vos omnes mihi dare debetis,
20:27
v. 97 non enim subterfugi, quominus annuntiarem omne consilium Dei vobis οὐ Ὑὰς 0252-5020 non timiditate quadam me subduxi, neque unquam cessavi vobis inculcare quae Deus vos exsequi vellet; omnem Dei voluntatem circa ea quae ad salutem consequendam spectant vobis aperte demonstrabam. Suas igitur partes fideliter et intrepide egit. Restat, ut ipsi quoque eandem curam adhibeant, ut et seipsos et alios sibi commissos ad salutem adducant
20:28
v. 28 attendite vobis (cf. 5, 35) et universo gregi, populus Dei, Ecclesia eo nomine saepe designatur; cf. Matth. 9,36. Luc. 12,32. Ioan 10,11. 16. 1 Petr. 5,2 et frequenter in vetere testamento (Ps. 23,1 hebr.; 78,13; 94,7; 99,3. Ez. 35,5. Mich. 7,1^ etc.) n quo vos Spiritus sanctus posutt episcopos regere ecclesiam Dei quam acquisivit sanguine suo, ποιμαίνειν pascere, dein regere, gubernare (cf. 2 Reg. 5,2. Mich. 5,6; 7,14. Apoc. 9,971 etc.). Cum sermo fiat de epicopis et de ecclesia Dei quam acquisivit sanguine suo , iterum in aperto est non agi de una ecclesia ephesia. Loquitur enim de tota ecclesia, de toto coetu fidelium, et declarat praesentes episcopos vocatos esse, utin hac ecclesia munere pastorum fungerentur (cf. 26. Felt.). Eam ecclesiam Christus sanguine suo sibi comparavit, quem scil. effuditin remissionem peccatorum (Matth. 26,98. Luc. 22,20); talienim pretio suos sibi emit (1 Cor. 6,20; 7,93); nam pretioso sanguine quasi agni immaculati Christi redempti sumus (1 Petr. 1,19) et similiter Eph. 1,7; 2,13. Col. 1,14. Hebr. 9,12. 1& etc. Lectio τοῦ Θεοῦ satis firmatur testimonio antiquitatis (vide lect. var.), ad quam lectionem referri potest quod scribit Ignatius martyr : ἀναζωπυρήσαντες ἐν αἵματι Θεοῦ (Eph. 1,1; M. 5,644) οἱ Tertullianus : pretio empti , et quali pretio? sanguine Dei (ad ux. 2,3; M. 1,1293). Hoc autem pretio immenso simul constat quam cara Christo Deo sit ecclesia et quanta sedulitate episcopos deceat in ea saluti animarum prospicere. Positi dicuntur a Spiritu sancto, cf. 13,2; 16,6.7; Spiritus enim varia dona et ministeria distribuit (1 Cor. 12,5), eo duce et magistro et adiutore evangelium praedicatur et propagatur (Ioan. 15,296. 1 Cor. 2,4. 13; 7,40. 9 Cor. 3,3. Eph. 2,22. 2 Tim. 1,15 etc.). | | Et quantopere necesse sit ut omni cura pastores vigilent, non sine animi dolore apostolus monet
20:29
v. 29 ego scio quoniam intrabunt post discessum meum, ἄφιξις debet esse d?scessus, sed quae pro ea significatione afferuntur exempla falsa sunt (B/.), lupi rapaces in vos, non parcentes gregi; cf. Matth. 7,15. Ioan. 10,12. lam expertus erat apostolus quomodo falsi doctores animos fidelium conarentur turbare et pervertere et Ephesi iam multos adversarios sibi negotium facessere scripsit Corinthiis (1 Cor. 16,9; ceterum cf. 2 Cor. 10,6 seq. Gal. 1,7; 5,19. 9 Thess. 2,9). Bene notandum est, quanta cum severitate de falsis doctoribus loquatur et hic et aliis in locis (cf. Rom. 16,18-20. 9 Cor. 11,13-15. Gal. 1,9; 5,12. 1 Tim. 1,19). [mmo
20:30
v. 30 et ex vobis ipsis ezsurgent vtri loquentes perversa, ut abducant discipulos post se; « id enim isti spectant et agunt : non Domino, sed sibimetipsis populum acquirere student, ut apud se glorientur, dum vulgatur et circumfertur in illis quos sibi adiunxerint, nomen ipsorum ex quo cognominentur, uti ἃ Manete Manichaei, ab Ario Ariani » (Theoph.). Et quam vere animo praesagierit talia apostolus, satis superque ex eius epistolis elucet, quas e captivitate romana et postea ad Timotheum dedit. Idem collige ex epistolis Petri, 10086, loannis et ex Apocalypsi (cap. 9. 3). Cum itaque periculum instet gregi, pastoribus sedulo est vigilandum ; eius vigilantiae exemplum praeclarissimum eis dedit ipse apostolus
20:31
v. 31 propter quod vigilate, memoria retinentes quoniam per irienntum nocte et die non 6655001 cum lacrimis monens unumquenmque vestrum ; talem de suis curam et sollicitudinem ctiam epistolae eius testantur; v. g. 2 Cor. 2,5; 11,98. 29. Gal. 5,19. Col. 2.1. 1 Thess. 2,11. 17. Verum cum iam ab cis recedendum sit, nihil aliud restat quam ut eos precibus suis Deo commendet v. 32 nunc et commendo vos Deo et verbo gratiae ipsius 1. e. ut Deus vos confortet , erudiat verbo gratiae suae, illis scil. veritatibus quas pro sua in nos gratia et benevolentia nobis revelare dignatus sit. Nam veritas liberabit vos (Ioan. 8,32) et evangelium est virtus Dei ad salutem (Rom. 1,16). Et qua fiducia eos Deo commendet exprimit : qui. potens est aedificare et dare hereditatem 1n sanctificatis omnibus ; metaphora aedificandi familiaris est apostolo (cf. Rom. 15,90. 1 Cor. 3,9; 8,1. 10; 10.23; 15,3. &. 5. 19.17. 26. 9 Cor. 10,8; 19,19; 13,10. Eph. 9,11; 4,12. 16. 1 Thess. 5,11 etc.). Fideles enim sunt domus et familia Dei; si crescunt fide, spe, caritate, templum Dei in iis magis exstruitur et exornatur. Heredes quoque sunt Dei et coheredes Christi (Rom. 8,17( utpote filii; quare aeternam salutem nomine hereditatis designat (Gal. 3,8. Eph. 1,14. 18; 5,5. Col. 3,94. Hebr. 1,1& etc.) item Christus dicit Matth. 5,& (graece). Hanc hereditatem dat Deus sancttficatis ἡγιασμένοις, qui scil. sanctitatem illam in baptismo receptam conservarint aut recuperarint et ita ut sancti tribunali iudicis sistuntur. Solet Paulus fideles appellare sanctos (Rom. 1,7; 8,97; 19,13; 16,15. Cor. 6,1 etc.). Baptismo enim in Christum (Rom. 0,3-7( abluti sunt, sanctificati sunt (1 Cor. 6,11). Uti hos commendat Deo, ita in epistolis quoque frequenter suas pro fidelibus ad Deum orationes commemorat (Rom. 1,10. 1 Cor. 1,4. Phil. 1,4. Col. 1,3. 1 Thess. 1,2). Demum necessarium esse censet eos monere ut ab omni cupiditatis et avaritiae specie sedulo caveant
20:33
v. 33 argentum et aurum aut vestem nullius concupivit, sicut
20:34
v. 3& 1psi scitis, quoniam ad ea quae mihi opus erant et his qui mecum sunt ministraverunt manus istae ; proin Ephesi quoque observabat quod apud Thessalonicenses et Corinthios se fecisse 5091216 (1 Thess. 2,9. 2 Thess. 3,8. 1 Cor. 4,12; 9,5 seq.); vult enim evangelium sine sumptu ponere (1 Cor. 9,18) et gratis evangelizare (2 Cor. 11,7) etita maiore vi et effectu sese opponere pseudoapostolis qui lucrum spectant (2 Cor. 11,20), dum ipse solum animas salvare studet : non enim quaero quae vestra sunt, sed vos (2 Cor. 19, 14). lloc suo exemplo ad succurrendum egenis excitentur oportet
20:35
v. 38 omnia ostendi vobis, quoniam sic laborantes oportet suscipere infirmos, egenis opem praestare (Oec. Theoph. Feit.); sed plerique explicant de infirmis in fide qui facile offendantur, si sumptu graventur aut suspicentur ministros agi spe lucri (cf. Lap. Beel. Caím. Patr. Bl.). Sed quae apostolus addit, priorem explicationem suadere omnino videntur : ac meminisse verbi Domini Iesu, quoniam ipse dixit < beatius est magis dare quam accipere ; hoc Christi verbum Paulus nobis servavit. Quia itaque beatius dicitur dare quam accipere, pastores adhortatur, ut quantum fieri possit potius aliis largiantur, quam ab illis accipiant; id quod suo quoque exemplo illis se ostendisse profitetur et quidem non sine magno suo labore (cf. χοξιῶντας). Quare illud succurrere infirmis eodem sensu erit accipiendum. lta sane quam efficacissime suspicio avaritiae avertitur. Censet criticus vir (Weiss) talem adhortationem nullatenus apte hic apponi! Adhortationem fusis precibus concludit id exsecutus quod modo v. 32 dixerat
20:36
v. 36 et cum haec dixisset, positis genibus suis oravit cum omnibus illis; cf. 1,59; nota morem precandi flexis genibus a prima ipsa Ecclesiae aetate apud Christianos obtinentem 21,5 (Patr.);
20:37
v. 37 magnus autem fletus factus est omnium et procumbentes super collum Pauli osculabantur eum καταφιλεῖν fortius est quam φιλεῖν (Bl), multum osculari. En quanto amore animos omnium sibi devinxit Paulus; ipse omnibus maximam exhibebat caritatem (v. 31). Discipulorum amor et dolor auctus est, quia suum apostolum iam non se visuros esse existimabant
20:38
v. 38 dolentes maxime in. verbo quod dixerat, quoniam amplius faciem eius non. essent visuri. Et deducebant eum ad navem.
20:2
… Conquered in 146 B.C., it was at first attached to Macedonia; it was raised to the rank of a senatorial province by Augustus in 27 B.C., with Corinth (v.) as its capital, "totius Graeciae lumen" (Cicero, Pro lege Man., 5). Gallio (v.; Acts 18:12) was proconsul of Achaia, distinct from Macedonia (Acts 20:2), when St. Paul arrived there, a fugitive from
Paul returned to Philippi for the Passover of 56 or 57 (Acts 20:6); almost certainly on the journey through Macedonia mentioned in Acts 20:2; in all likelihood, after the end of the first Roman imprisonment (1 Tim 1:3). Besides these visits, there were epistolary relations between Paul and Philippi (v. FILIPPESI, EPISTOLA …
20:3
… His stay in the capital of Achaia was shortened because of the plots laid against him by some Jews (Acts 20:3). To escape an assassination attempt, Paul changed his itinerary on his way to Jerusalem, where he intended to bring the collection he had diligently gathered for the poor of that …
20:4
Dragged along with Gaius (v.) into the theater by the crowd enraged against Paul, he ran the risk of being massacred (Acts 19:29). He then followed the Apostle throughout the journey into Macedonia and Greece, and returned with him to Jerusalem, where Paul was arrested (Acts 20:4). As his prisoner he traveled with him toward Rome (Acts 27:2), where he was faithful to him as a "fellow prisoner" and companion in labors (Col. 4:10; Philem. 24). According to the …
… At the rise of Christianity there was an important Jewish colony there, where St. Paul, a fugitive from Thessalonica, preached with success (Acts 17, 10-14). One of the Apostle's companions, Sopater, was from B. (Acts 20, 4).
3. - C. of Derbe appears in Paul's entourage (Acts 20:4) during his return journey from the third mission. …
… A native or inhabitant of D. was that Gaius who accompanied Paul on the return from the third apostolic journey (Acts 20:4).
… Among the converts in this city it suffices to mention Jason, who at his own expense received the missionaries (ibid. 17:5, 9), and Aristarchus and Secundus, who later became companions of the Apostle (ibid. 20:4). To escape the hostility of the Jews, Paul went to Beroea, where he carried out a serene and fruitful activity, until agitators arrived from nearby Thessalonica. …
Trophimus (Τρόφυμος, "Nourished", "Pupil"), Saint
He was with the Apostle at the end of his third missionary journey, together with Tychicus (v.) and five or six others (Acts 20:4-5), with the same probable commission. …
Tychicus (Τυχικός « fortunate », Tychicus)
He appears for the first time toward the end of the Apostle's third missionary journey (A.D. 58) together with six or seven others (Acts 20:4 ff.; here the Codex Claromontanus, the Sahidic Coptic version and a marginal gloss of the Harclean Syriac say he was from Ephesus), perhaps, like Trophimus, as a delegate of the Churches …
20:5
… Indeed the "we" does not return until Acts 20:5, toward the end of the third missionary journey. …
20:6
Paul returned to Philippi for the Passover of 56 or 57 (Acts 20:6); almost certainly on the journey through Macedonia mentioned in Acts 20:2; in all likelihood, after the end of the first Roman imprisonment (1 Tim 1:3). Besides these visits, there …
In apostolic times, Peter at Joppa restores life to the deceased Tabitha (Acts 9:36-42) and Paul at Troas raises the young man Eutychus who, having fallen asleep on the window sill during the Apostle's long discourse, had fallen from the third floor (ibid. 20:6-12).
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… joined to the commemorative feast of the miraculous exodus (v. PASQUA) (Ex. 12, 15). Passover was called the "feast of unleavened bread" (Ex. 23, 15; 34, 18; Lk. 22, 1) or the "days of unleavened bread" (Mt. 26, 17; Lk. 22, 7; Acts 12, 3; 20, 6). Already at the first Passover celebrated in the land of Palestine (Jos. 5, 11) the use of unleavened bread is observed.
20:7
Agape (Ἀγάπη "love, charity" in the New Testament)
… The "breaking (v.) of bread" (Acts 2:42; 20:7, 11) was the eucharistic celebration; even if in Acts 2:46 common meals were meant, it does not appear that they were united to the Eucharist, and still less so for the charitable meals …
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… of the lake (ibid., 24:41-43; "piscis ausus") and during the stormy voyage toward Malta (Acts 27:35) is today commonly considered an ordinary meal, whereas that celebrated by the first Christians in Jerusalem (ibid. 3:42, 46) and by St. Paul at Troas (ibid. 20:7, 11) is held to be Eucharistic. …
Obedient to Jesus' command, "do this in memory of me," immediately after Pentecost the Apostles began the celebration of the eucharistic mystery in all the cities of their evangelical conquests, and thus the "fractio panis" was celebrated in Jerusalem (Acts 2:42), at Troas (Acts 20:7-11), and at Corinth (1 Cor. 11:17-34). And it was precisely in this last city that those disorders arose around the κυριακὸν δεῖπνον which provoked the letter of St. Paul, in which …
… It is known, in fact, that the faithful were persevering in the doctrine of the Apostles and in prayer not only, but also in the fractio panis (Act. 2, 42; 20, 7; I Cor. 11, 2-34; Iud. 5, 12-13; Didaché, 14, 1; St. Justin, Apol., I, 67, 5; PG, 6, 430). With these citations agrees the letter of Pliny to Trajan (I. X, 97), which speaks of Christian …
… The whole Christian cult is one. According to the example of St. Paul, at Troas the preaching was placed before the eucharistic Supper (Acts 20:7-11); in the Apostolic Letters the reading in the assemblies is presupposed (Col. 4:16; II Pt. 3:16); St. Paul (I Tim. 2:1-3) alludes to "supplications, prayers, petitions, thanksgivings …
… And there were a great many lights in the upper chamber where we were assembled" (Acts 20:7-8). St. Paul, therefore, would have taken advantage of the customary weekly gathering, rich with a certain ceremonial apparatus because of the mysteries celebrated there.
… Nevertheless it is undisputed that at the time when the first letter to the Corinthians was written (56) and at the time of the composition of the Acts of the Apostles (ca. 63), Christian liturgical assemblies were held on Sunday (I Cor. 16, 2; Acts 20, 7) and that this practice was constant and universal at the end of the 1st and during the 2nd century (Apoc. 1, 10; Doctrina duodecim Apostolorum, ch. 14; Barnabae Epist., ch. 15; St. …
20:8
… This well explains the circumstance that at Troas, where St. Paul presided over the nocturnal "breaking of bread," the upper room was brightly illuminated (Acts 20:8). For Christians this time of lighting the light coincided with the Sunday vigil, and thus the rite symbolized the Resurrection of Christ and his parousia.
20:9
EUTYCHUS (Εὐτύχος). - A young man raised from the dead by St. Paul at Troas (Acts 20:9-12). With the recklessness proper to his age (he is called first ναυτάς, v. 9, then παῖς, v. 12), he was sitting in the recess of a window on the third floor where Paul was speaking to …
20:15
… It was at this time that St. Paul stayed there, the first time during the third journey (Acts 20:15-18), when he gathered there the leaders of the Church of Ephesus, and the other, it seems, after his first imprisonment (2 Tim 4:22), when he left there his companion Trophimus. …
20:17
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The apostle gathers beside himself his presbyters or bishops (Acts 20, 17, 28). Some Protestants acknowledge that the apostles
On the constitution of the Church in the first century, while the Apostles were still living, an age-old controversy prevails, determined by the synonymy of the terms προεβύτεροι and ἐκλογοῦσι (Act. 20, 17 and 28) and by the fact that the episcopal monarchy does not appear clearly established. …
Returning from Achaia to Jerusalem, Paul summoned the Ephesian presbyters to Miletus, to whom, in a farewell discourse, he made the apology of his own conduct (Acts 20:17-35) and announced that this would be the last meeting (Acts 20:25, 38). He returned, instead, to Ephesus between the first and second Roman imprisonment, leaving Timothy there as bishop …
… tables had been appointed (ibid. 6:1-7), commonly regarded as deacons (cf. S. Bihel, De septem diaconis, in Antonianum, 3 [1928], pp. 129-50). In the Churches founded by St. Paul, deacons are mentioned (Phil. 1:1; I Tim. 3:8), and presbyters (Acts 14:22; 20:17; I Tim. 5:17, 19; Tit. 1:5), to whom the title of bishops is indiscriminately given (Acts 20:28; Tit. 1:7). Even taking into account the heated controversy over whether or not true …
… James, the Lord's brother (Acts 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18). In the Churches founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian community (Acts 14:22; 20:17; 1 Tim. 5:17; Tit. 1:5). Since St. Paul also gives them the name of ἐπίσκοποι (Acts 20:28; Tit. 1:7), from the earliest centuries there has been lively discussion about the …
20:20
… Iud., XX, 5, 3). Paul was arrested there on the pretext of having violated it by introducing gentiles beyond the peribolos (Acts 20, 20-23, 10) and was led from the porticoes into the Antonia. …
20:25
Returning from Achaia to Jerusalem, Paul summoned the Ephesian presbyters to Miletus, to whom, in a farewell discourse, he made the apology of his own conduct (Acts 20:17-35) and announced that this would be the last meeting (Acts 20:25, 38). He returned, instead, to Ephesus between the first and second Roman imprisonment, leaving Timothy there as bishop (1 Tim. 1:3). Of Paul's last cares for
Acts 19:8; 20:25; 28:23, 31; texts concerning the preaching
20:28
The power of jurisdiction (the sacred principate or imperium, to which every form of magisterium exercised in the Church by other members of the clergy is subject) is the most conspicuous power of bishops, "Spiritus Sanctus posuit episcopos regere Ecclesiam Dei" (Acts 20, 28: the text, even if in its historical setting it does not refer exclusively to bishops, has nevertheless been reserved to them by tradition); this power is today regulated by precise …
The metaphor of the shepherd and the flock also occurs often in the New Testament (Mt. 9, 36, 10, 6; 15, 24; Lk. 12, 32; Jn. 21, 16-17). The flock of the Lord is entrusted to the presbyters and bishops (Acts 20, 28). One understands therefore how the parable of the Good Shepherd (Jn. 5, 1-18) came to have a great iconographic development. …
From the Acts of the Apostles, which echo the Synoptics, it is sufficient to cite the following text: "The Holy Spirit has placed them (the Bishops) to rule the Church of God, which he purchased with his own blood" (Act. 20, 28). Auguste Sabatier (L'Apôtre et Paul, Paris 1896, p. 366) wrote that the Trinitarian dogma is foreign to the thought of St. Paul. …
… diaconis, in Antonianum, 3 [1928], pp. 129-50). In the Churches founded by St. Paul, deacons are mentioned (Phil. 1:1; I Tim. 3:8), and presbyters (Acts 14:22; 20:17; I Tim. 5:17, 19; Tit. 1:5), to whom the title of bishops is indiscriminately given (Acts 20:28; Tit. 1:7). Even taking into account the heated controversy over whether or not true bishops existed in the Pauline Churches while the Apostle was still alive (cf. A. M. Vellico, De …
… the world and the incorporation of the new creature into the Mystical Christ (cf. Rom. 6, 3; Gal. 3, 27; Eph. 3, 6). The Apostle recalls at length the Eucharist (I Cor. 11, 20-32). He speaks of Holy Orders, pointing out its capacity to confer Grace (Act. 20, 28; I Tim. 4, 14; II Tim. 1, 6). Finally he insists on noting the symbolic character of Christian Marriage, which represents the intimate union between Christ and his Church (cf. Eph. …
… founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian community (Acts 14:22; 20:17; 1 Tim. 5:17; Tit. 1:5). Since St. Paul also gives them the name of ἐπίσκοποι (Acts 20:28; Tit. 1:7), from the earliest centuries there has been lively discussion about the distinction, in the apostolic age, of the two grades (cf. L. Marchal, Evêque, in DBs, II, coll. …
Often equivalent to it is ἐπίσωπος (Act. 20, 28; v. BISHOP;
20:31
… After a brief visit to the communities of the province of Galatia, evangelized on the first and second journeys, Paul made an extraordinarily long stay (about 3 years, cf. ibid. 20:31) at Ephesus. …
20:33
… (II Thess. 3, 7-13; cf. also Acts 20, 33-35; Eph. 4, 28). The right to a just wage is also the object of the Apostles' preaching. …
20:35
Agraphon (Greek: "Unwritten Thing"; plural Agrapha)
A. Resch in the 1st ed. considered 74 a. authentic (out of 177 enumerated); in the 2nd, he reduced these to 36. Meanwhile, J. H. Ropes had lowered the number to 14. Besides 4 or 5 a. more seriously attested, but also doubtful, the only certain a. is the one cited by Paul in Acts 20, 35.
20:36
… Hist. eccl., II, ch. 23, 6). St. Stephen knelt in his final prayer, St. Peter and St. Paul prayed on their knees, and the Christians who accompanied St. Paul to the ship that was carrying him far away knelt to pray on the seashore (Act. 7, 60; 9, 40; 20, 36; 21, 5).
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.