Paul goes up to Jerusalem. He is apprehended by the Jews in the temple.
From Milētum going on his iourney, 4 he can not be dissuaded neither as Tyre, 8 nor at Caesarea (in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem, 10 the Prophet Agabus expresly foretelling that the Ievves there should deliuer him to the Gentils) 15 but to Hierusalem he cōmeth: vvhere being vvelcome to the Christians, and namely to Iames the Bishop, and to the Priests, vvhile he goeth about to satisfie the Christian Ievves there, vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv: 27 he is inuaded by the infidel Ievves, and ready to be murdered by them, vntil the Romane souldiars do rescue him.
1And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos, and the day following to Rhodes: and from thence to Patara.E allorchè distaccatici da essi avemmo fatto vela, andammo a dirittura a Coo, e il dì seguente a Rodi, e di lì a Patara.AND vvhen it came to passe that vve sailed, being caried from them, vvith a straight course vve came to Cóos, and the day folovving to Rhodes, and from thence to Pátara.Cum autem factum esset ut navigaremus abstracti ab eis, recto cursu venimus Coum, et sequenti die Rhodum, et inde Pataram. 2And when we had found a ship sailing over to Phenice, we went aboard and set forth.E trovata una nave, che passava nella Fenicia, ci imbarcammo, e facemmo vela.And when vve had found a ship that passed ouer to Phoenîce, going vp into it vve sailed.Et cum invenissemus navem transfretantem in Phœnicen, ascendentes navigavimus. 3And when we had discovered Cyprus, leaving it on the left hand, we sailed into Syria, and came to Tyre: for there the ship was to unlade her burden.E avendo in vista Cipro, lasciatala alla sinistra, tirammo verso la Siria, e arrivammo a Tiro: perché quivi dovea la nave lasciare il suo carico.And vvhen vve vvere in the sight of Cypres, leauing it on the left hand, vve sailed into Syria, and came to Tyre: for there the ship vvas to discharge her lode.Cum apparuissemus autem Cypro, relinquentes eam ad sinistram, navigavimus in Syriam, et venimus Tyrum: ibi enim navis expositura erat onus. 4And finding disciples, we tarried there seven days: who said to Paul, through the Spirit, that he should not go up to Jerusalem.E avendo trovato dei discepoli, ci fermammo ivi sette giorni. Questi essendo ispirati, dicevano a Paolo, che non andasse a Gerusalemme.And finding disciples, vve taried there seuen daies: vvho said to Paul by the Spirit, that he should not goe vp to Hierusalem.Inventis autem discipulis, mansimus ibi diebus septem: qui Paulo dicebant per Spiritum ne ascenderet Jerosolymam. 5And the days being expired, departing we went forward, they all bringing us on our way, with their wives and children, till we were out of the city. And we kneeled down on the shore: and we prayed.E finiti que' giorni ci partivamo, accompagnandoci tutti con le mogli, e i figliuoli sin fuori della città: e piegate le ginocchia sul lido, facemmo orazione.And the daies being expired, departing vve vvent forvvard, al bringing vs on the vvay, vvith their vviues and children, til vve vvere out of the citie: and falling vpon our knees on the shore, vve praied.Et expletis diebus, profecti ibamus, deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem: et positis genibus in littore, oravimus.
6And when we had bid one another farewell, we took ship. And they returned home.E abbracciatici scambievolmente, entrammo noi nella nave: e quelli tornarono alle case loro.And vvhen vve had bid one an other farevvel, vve vvent vp into the ship: and they returned vnto their ovvne.Et cum valefecissemus invicem, ascendimus navem: illi autem redierunt in sua. 7But we, having finished the voyage by sea, from Tyre came down to Ptolemais: and saluting the brethren, we abode one day with them.E noi terminando la navigazione, da Tiro arrivammo a Tolemaide: e abbracciati i fratelli, ci fermammo con essi un giorno.But vve hauing ended the nauigation, from Tyre came dovvne to Prolomáis: and saluting the brethren, vve taried one day vvith them.Nos vero navigatione expleta a Tyro descendimus Ptolemaidam: et salutatis fratribus, mansimus die una apud illos. 8And the next day departing, we came to Cæsarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him.E partiti il dì seguente andammo a Cesarea, ed entrati in casa di Filippo Evangelista (che era uno dei sette), ci fermammo da lui.And the next day departing, vve came to Caesarêa. And entring into the house of Philip the Euangelist, vvho vvas one of the seuen, vve taried vvith him.Alia autem die profecti, venimus Cæsaream. Et intrantes domum Philippi evangelistæ, qui erat unus de septem, mansimus apud eum. 9And he had four daughters, virgins, who did prophesy.Questi avea quattro figliuole vergini, che profetavano.And he had foure daughters virgins, that did prophecie.Huic autem erant quatuor filiæ virgines prophetantes. 10And as we tarried there for some days, there came from Judea a certain prophet, named Agabus.Ed essendoci trattenuti più giorni, arrivò dalla Giudea un certo profeta per nome Agabo.And as vve abode there for certaine daies, there came a certaine prophet from Ievvrie, named Agabus.Et cum moraremur per dies aliquot, supervenit quidam a Judæa propheta, nomine Agabus. 11Who, when he was come to us, took Paul’s girdle: and binding his own feet and hands, he said: Thus saith the Holy Ghost: The man whose girdle this is, the Jews shall bind in this manner in Jerusalem and shall deliver him into the hands of the Gentiles.E venuto da noi prese la cintola di Paolo: e legandosi i piedi, e le mani, disse: Lo Spirito santo dice così: l'uomo, di cui è questa cintola, lo legheranno così i Giudei in Gerusalemme, e lo daranno nelle mani de' Gentili.He, vvhē he vvas come to vs, tooke Paules girdle: and binding his ovvne handes & feete, he said, Thus saith the holy Ghost: The man vvhose girdle this is, so shal the Ievves binde in Hierusalem, & shal deliuer him into the handes of the Gentiles.Is cum venisset ad nos, tulit zonam Pauli: et alligans sibi pedes et manus, dixit: Hæc dicit Spiritus Sanctus: Virum, cujus est zona hæc, sic alligabunt in Jerusalem Judæi, et tradent in manus gentium.
12Which when we had heard, both we and they that were of that place desired him that he would not go up to Jerusalem.Udita la qual cosa, e noi, e quelli, che eran di quel luogo, lo pregavamo, che non andasse a Gerusalemme.Vvhich when vve had heard, vve & they that vvere of the same place, desired him that he would not goe vp to Hierusalem.Quod cum audissemus, rogabamus nos, et qui loci illius erant, ne ascenderet Jerosolymam. 13Then Paul answered and said: What do you mean, weeping and afflicting my heart? For I am ready not only to be bound, but to die also in Jerusalem, for the name of the Lord Jesus.Allora rispose Paolo, e disse: Che fate voi piagnendo, e affliggendo il mio cuore? Conciossiachè io per me son pronto non solo a esser legato, ma anche a morire in Gerusalemme per il nome del Signore Gesù.Then Paul ansvvered, and said, Vvhat doe you, vveeping and afflicting my hart? for I am ready not only to be bound, but to die also in Hierusalem for the name of our Lord IESVS.Tunc respondit Paulus, et dixit: Quid facitis flentes, et affligentes cor meum ? Ego enim non solum alligari, sed et mori in Jerusalem paratus sum propter nomen Domini Jesu. 14And when we could not persuade him, we ceased, saying: The will of the Lord be done.E non potendo persuaderlo, ci chetammo, dicendo: La volontà del Signore sia fatta.And vvhen vve could not persuade him, we ceased, saying, The vvil of our Lord be done.Et cum ei suadere non possemus, quievimus, dicentes: Domini voluntas fiat. 15And after those days, being prepared, we went up to Jerusalem.Passati que' giorni ci ponemmo in ordine, e partimmo per Gerusalemme.And after these daies, being prepared, vve vvent vp to Hierusalem.Post dies autem istos, præparati ascendebamus in Jerusalem. 16And there went also with us some of the disciples from Cæsarea, bringing with them one Mnason a Cyprian, an old disciple, with whom we should lodge.E venner con noi anche alcuni de' discepoli da Cesarea, conducendo seco colui, che ci dovea alloggiare, Mnasone Cipriotto, antico discepolo.And there came also of the disciples from Caesarêa vvith vs, bringing vvith them one Iason a Cyprian (vvith vvhom vve should lodge) an old disciple.Venerunt autem et ex discipulis a Cæsarea nobiscum, adducentes secum apud quem hospitaremur Mnasonem quemdam Cyprium, antiquum discipulum. 17And when we were come to Jerusalem, the brethren received us gladly.E quando fummo in Gerusalemme, ci ricevettero con piacere i fratelli.And vvhen vve vvere come to Hierusalem, the brethren receiued vs gladly.Et cum venissemus Jerosolymam, libenter exceperunt nos fratres.
18And the day following, Paul went in with us unto James: and all the ancients were assembled.E il dì vegnente entrò Paolo con noi in casa di Giacomo, e tutti i seniori si raunarono.And the day folovving Paul vvent in vvith vs to Iames, and al the Auncients vvere assembled.Sequenti autem die introibat Paulus nobiscum ad Jacobum, omnesque collecti sunt seniores. 19Whom when he had saluted, he related particularly what things God had wrought among the Gentiles by his ministry.E salutati che gli ebbe, esponeva egli una per una le cose, che Dio aveva fatto per suo ministero tralle genti.Vvhom vvhen he had saluted, he told particularly vvhat God had done among the Gentiles by his ministerie.Quos cum salutasset, narrabat per singula quæ Deus fecisset in gentibus per ministerium ipsius. 20But they hearing it, glorified God and said to him: Thou seest, brother, how many thousands there are among the Jews that have believed: and they are all zealous for the law.Ed eglino, udito ciò, magnificarono il Signore, e gli dissero: Tu vedi, o fratello, quante migliaja di Giudei vi sono, che hanno creduto, e tutti sono zelatori della legge.But they hearing it, magnified God, and said to him: Thou seest (brother) hovv many thousands there are among the Ievves that haue beleeued: and al are zelátours of the Lavv.At illi cum audissent, magnificabant Deum, dixeruntque ei: Vides, frater, quot millia sunt in Judæis qui crediderunt, et omnes æmulatores sunt legis. 21Now they have heard of thee that thou teachest those Jews, who are among the Gentiles to depart from Moses: saying that they ought not to circumcise their children, nor walk according to the custom.Or essi hanno udito, che tu insegni a tutti i Giudei, che sono tra le genti, a separarsi da Mosè, dicendo, che non circoncidano i figliuoli, né vivano secondo le consuetudini.But they haue heard of thee that thou doest teach those Ievves that are among the Gentiles, to depart from Moyses: saying that they ought not to circumcise their children, nor vvalke according to the custome.Audierunt autem de te quia discessionem doceas a Moyse eorum qui per gentes sunt Judæorum, dicens non debere eos circumcidere filios suos, neque secundum consuetudinem ingredi. 22What is it therefore? The multitude must needs come together: for they will hear that thou art come.Che è adunque questo? Certamente bisogna, che si aduni la moltitudine; imperocché sapranno, che sei arrivato.Vvhat is it then? needes must the multitude assemble: for they vvil heare that thou art come.Quid ergo est ? utique oportet convenire multitudinem: audient enim te supervenisse.
23Do therefore this that we say to thee. We have four men, who have a vow on them.Fa' adunque quello, che ti diciamo: noi abbiamo quattro uomini, che hanno un voto sopra di se.Doe this therfore vvhich vve tel thee, There are vvith vs foure men, that haue a vovve on them.Hoc ergo fac quod tibi dicimus. Sunt nobis viri quatuor, votum habentes super se. 24Take these and sanctify thyself with them: and bestow on them, that they may shave their heads. And all will know that the things which they have heard of thee are false: but that thou thyself also walkest keeping the law.Prendi teco costoro, e santificati con essi: e spendi per loro, che si radano il capo: e sappiano tutti, che di quello, che hanno udito di te, non è nulla, ma cammini tu ancora nell'osservanza della legge.Taking these vnto thee, sanctifie thy self vvith them: and bestovv on them, that they may shaue their heads: and al shal knovv that the things vvhich they heard of thee, are false: but that thy self also vvalkest • keeping the Lavv.His assumptis, sanctifica te cum illis, et impende in illis ut radant capita: et scient omnes quia quæ de te audierunt, falsa sunt, sed ambulas et ipse custodiens legem. 25But, as touching the Gentiles that believe, we have written, decreeing that they should only refrain themselves from that which has been offered to idols and from blood and from things strangled and from fornication.Quanto poi a que' Gentili che hanno creduto, noi abbiamo scritto, determinando, che si astengano dalle cose offerte agli idoli, dal sangue, dal soffogato, e dalla fornicazione.But concerning them that beleeue of the Gentils, vve haue written, decre•ing that they should refraine them selues from the immolated to Idols, and bloud, and suffocated, and fornication.De his autem qui crediderunt ex gentibus, nos scripsimus judicantes ut abstineant se ab idolis immolato, et sanguine, et suffocato, et fornicatione. 26Then Paul took the men and, the next day being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.Allora Paolo, presi seco quegli uomini, il dì seguente purificato con essi entrò nel tempio, dando parte del compimento de' giorni della purificazione, sino a tanto che si offerisse per ciascheduno di essi l'obblazione.Then Paul taking the men vnto him, the next day being purified vvith them entred into the temple, shevving the accomplishment of the daies of the purification, vntil an oblation vvas offered for euery one of them.Tunc Paulus, assumptis viris, postera die purificatus cum illis intravit in templum, annuntians expletionem dierum purificationis, donec offerretur pro unoquoque eorum oblatio.
27But when the seven days were drawing to an end, those Jews that were of Asia, when they saw him in the temple, stirred up all the people and laid hands upon him, crying out:Ma quando erano sul finire i sette giorni, i Giudei dell'Asia, vedutolo nel tempio, concitarono tutto il popolo, e gli miser le mani addosso, gridando:But vvhiles the seuen daies vvere a finishing, those Ievves that vvere of Asia, vvhen they had seen him in the temple, stirred vp al the people, and laid handes vpon him,Dum autem septem dies consummarentur, hi qui de Asia erant Judæi, cum vidissent eum in templo, concitaverunt omnem populum, et injecerunt ei manus, clamantes: 28Men of Israel, help: This is the man that teacheth all men every where against the people and the law and this place; and moreover hath brought in Gentiles into the temple and hath violated this holy place.Uomini Israeliti, aiuto: questi è quell'uomo, il quale insegna a tutti per ogni dove contro il popolo, e la legge, e questo luogo; e di più ha introdotto de' Gentili nel tempio, e ha contaminato questo luogo santo.crying, Ye men of Israël, this is the man that against the people & the Lavv and this place teaching al men euery vvhere, hath also moreouer brought in Gentiles into the temple, and hath violated this holy place. (Viri Israëlitæ, adjuvate: hic est homo qui adversus populum, et legem, et locum hunc, omnes ubique docens, insuper et gentiles induxit in templum, et violavit sanctum locum istum. 29(For they had seen Trophimus the Ephesian in the city with him. whom they supposed that Paul had brought into the temple.)(Imperocché avean veduto con lui per la città Trofimo Efesio, il quale credettero, che Paolo avesse introdotto nel tempio.)For they had seen Trōphimus the Ephesian in the citie vvith him, vvhom they supposed that Paul had brought into the temple.)Viderant enim Trophimum Ephesium in civitate cum ipso, quem æstimaverunt quoniam in templum introduxisset Paulus. 30And the whole city was in an uproar: and the people ran together. And taking Paul, they drew him out of the temple: and immediately the doors were shut.E si mosse a rumore tutta la città, e accorse il popolo. E preso paolo lo strascinaron fuora del tempio: e subito furon chiuse le porte.And the vvhole citie vvas in an vproare: and there vvas made a concourse of the people. And apprehending Paul, they drevve him forth of the temple: and immediatly the doores vvere shut.Commotaque est civitas tota, et facta est concursio populi. Et apprehendentes Paulum, trahebant eum extra templum: et statim clausæ sunt januæ.
31And as they went about to kill him, it was told the tribune of the band that all Jerusalem was in confusion.E mentre cercavan d'ucciderlo fù avvisato il tribuno della coorte, come tutta Gerusalemme era in tumulto.And as they sought to kil him, it vvas told the Tribune of the band, That al Hierusalem is in a confusion.Quærentibus autem eum occidere, nuntiatum est tribuno cohortis quia tota confunditur Jerusalem. 32Who, forthwith taking with him soldiers and centurions, ran down to them. And when they saw the tribune and the soldiers, they left off beating Paul.Il quale subito presi seco i soldati, e i centurioni, corse a coloro. I quali visto il tribuno, e i soldati, si ristettero dal batter Paolo.Vvho forthvvith taking vnto him souldiars & Centurions, ranne dovvne to them. Who, vvhē they had seen the Tribune and the souldiars, ceased to strike Paul.Qui statim, assumptis militibus et centurionibus, decurrit ad illos. Qui cum vidissent tribunum et milites, cessaverunt percutere Paulum. 33Then the tribune, coming near, took him and commanded him to be bound with two chains: and demanded who he was and what he had done.Allora accostatosi il tribuno lo prese, e ordinò, che fosse legato con due catene: e domandò, chi egli fosse, o quel, che avesse fatto.Then the Tribune comming neere apprehended him, and commaunded him to be bound vvith tvvo chaines: and he demaunded vvho he vvas, and vvhat he had done.Tunc accedens tribunus apprehendit eum, et jussit eum alligari catenis duabus: et interrogabat quis esset, et quid fecisset. 34And some cried one thing, some another, among the multitude. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle.Della turba chi gridava una cosa, e chi un'altra. E non potendo sapere il certo per causa del tumulto, ordinò, che fosse condotto agli alloggiamenti.And some cried one thing, some an other, in the multitude. And vvhereas he could not knovv the certaintie for the tumult, he commaunded him to be led into the castel.Alii autem aliud clamabant in turba. Et cum non posset certum cognoscere præ tumultu, jussit duci eum in castra. 35And when he was come to the stairs, it fell out that he was carried by the soldiers, because of the violence of the people.E quando e' fu arrivato ai gradini, convenne, che fosse portato da' soldati a cagione della violenza del popolo.And vvhen he vvas come to the staires, it chaunced that he vvas caried of the souldiars because of the violence of the people.Et cum venisset ad gradus, contigit ut portaretur a militibus propter vim populi.
36For the multitude of the people followed after, crying: Away with him!Imperocché la moltitudine del popolo lo seguitava, gridando: Levalo dal mondo.For the multitude of the people folovved, crying, Avvay vvith him.Sequebatur enim multitudo populi, clamans: Tolle eum. 37And as Paul was about to be brought into the castle, he saith to the tribune: May I speak something to thee? Who said: Canst thou speak Greek?E stando Paolo per entrare negli alloggiamenti, disse al tribuno: Mi è egli permesso di dirti qualche cosa? È quegli disse: Sai il Greco?And vvhen Paul began to be brought into the castel, he saith to the Tribune, Is it lavvful for me to speake something to thee? Vvho said, Canst thou speake Greeke?Et cum cœpisset induci in castra Paulus, dicit tribuno: Si licet mihi loqui aliquid ad te ? Qui dixit: Græce nosti ? 38Art not thou that Egyptian who before these days didst raise a tumult and didst lead forth into the desert four thousand men that were murderers?Non se'tu quell'Egiziano, il quale ne' di passati movesti sedizione, e conducesti al deserto quattromila sicarj?Art not thou the Aegyptian that before these daies did raise a tumult, and didst lead forth into the desert foure thousand men that vvere murderers?nonne tu es Ægyptius, qui ante hos dies tumultum concitasti, et eduxisti in desertum quatuor millia virorum sicariorum ? 39But Paul said to him: I am a Jew of Tarsus in Cilicia, a citizen of no mean city. And I beseech thee, suffer me to speak to the people.E Paolo dissegli: Io sono certamente uomo Giudeo, cittadino di Tarso nella Cilicia, città non ignota. Ma pregoti, permettimi di parlare al popolo.And Paul said to him, I am a man truely a Ievve of Tarsus, a citizen not of an obscure citie of Cilicia. And I desire thee, permit me to speake to the people.Et dixit ad eum Paulus: Ego homo sum quidem Judæus a Tarso Ciliciæ, non ignotæ civitatis municeps. Rogo autem te, permitte mihi loqui ad populum. 40And when he had given him leave, Paul standing on the stairs, beckoned with his hand to the people. And a great silence being made, he spoke unto them in the Hebrew tongue, saying:E avendoglielo quegli permesso, Paolo stando in piedi su la scalinata, fece cenno con mano al popolo, e fattosi un gran silenzio, parlò loro in lingua Ebrea, dicendo;And vvhen he had permitted him, Paul stāding on the staiers, beckened with his hand to the people. and great silence being made, he spake vnto them in the Hebrevv tongue, saying.Et cum ille permisisset, Paulus stans in gradibus annuit manu ad plebem, et magno silentio facto, allocutus est lingua hebræa, dicens:
21:1
about the year A.D. 58.
Coos and Rhodes are islands in the Archipelago.
21:3
Cyprus, an island in the Mediterranean, to the east of Patara and Rhodes.
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Denis the Carthusian
Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian)
Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Caesarea, and their final acquiescence: "the will of the Lord be done." (below, ver. 14)
21:8
Witham
Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)
21:9
Prophecy. It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state out of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. 1:chap. 24. cont. Jov.)
Estius
Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)
21:18
Witham
To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)
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Witham
How many thousands. In the Greek, how many ten thousands. (Witham)
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Witham
To forsake Moses. In the Greek, to depart or apostatize from Moses and the law. This is more than was true. For St. Paul circumcised Timothy, (chap. 16.) and did not absolutely hinder converts who had been Jews, from practising the Jewish ceremonies. (Witham)
Calmet
There is a manifest falsity in this accusation against St. Paul. He had never commanded or advised the Jews, to whom he had preached, to renounce the law, abandon the ceremonies of Moses, or reject the ancient customs of the nation. He had never hindered any one from following in this respect the bias of his inclinations. He had indeed defended the liberty of the converts from these ceremonies; he had taught that Christ had taken away the necessity of this yoke; but he left them at liberty still to carry it if they pleased. (Calmet)
St. Augustine
For these things were not then to be sought after as necessary, nor yet to be condemned as sacrilegious. The law of Moses at that time was dead, but not deadly. (St. Augustine, ep. lxxxii.)
Haydock
These considerations will sufficiently explain the apostle's motive for submitting on this occasion to one of their ceremonies. He became all to all, that he might gain all to Christ. (Haydock)
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Witham
Who have a vow upon them. On which account they will have sacrifices offered for them in the temple. (Witham)
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Calmet
Bestow on them. It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)
21:30
Witham
The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham)
The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.
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21:34
Witham
Into the castle.[Ver. 34. In castra, which in the plural number, is not a castle: neither doth parembole, which is in the Greek, signify a castle.] Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)
21:37
Witham
Canst thou speak Greek? We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)
21:38
about the year A.D. 55.
Menochius
This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul's apprehension. (Menochius)
These rebels are called murderers, Sikarioi, Sicarii, from Sica, a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilaeus; other Hessaeans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Caesar for lord and master. Some again suppose that the word sikarioi is only a corruption of the words, oi karioi, Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities 20:7.
21:39
Witham
I am indeed a Jew, by birth and education. (Witham)
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He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and from the steps, epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infima plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.
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The evangelist.... That is, the preacher of the gospel; the same that before converted the Samaritans, and baptized the eunuch, chap. 8., being one of the first seven deacons.
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Keeping the law.... The law, though now no longer obligatory, was for a time observed by the Christian Jews: to bury, as it were, the synagogue with honour.
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Concordance Act. 6, 5
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9. Virgins.] Virgins. S. Luke noteth specially that his daughters vvere Virgins, meaning (no doubt) that they vvere of the state, profession, or purpose of perpetual virginitie, not only that they vvere yong maides vnmaried: and that they vvere the rather for that, endued vvith the gift of prophecie, as S. Hierom saith li. 1 adu. Iouin. c. 24. See Oecum. c. 29 in hunc locum.
•4. Keeping the Lavv.] Auoiding of scādal in things not vnlavvful. Al the obseruations of the Lavv vvere novv in them selues dead and vnprofitable, yet til further propagation of the Gospel, they vvere not damnable to the keepers, nor offensiue to God, but might be obserued euen of the Christian Ievves. and for feare of scandalizing the vveake of that nation, nevvly conuerted or prone to receiue the faith, the Apostles by Gods suggestion did thinke it good to obserue them as occasion required.
As S. Peter had a wife, but vsed her not after his calling, as it is noted els where out of S. Hierom Lu•. 4, 38: so may it •e •a•d of S. Philip being Deacon.
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Concordance Nu. 6, 18.
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Concordance Act. 15, 20.
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Concordance Nu. 6, 13
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In castra. So in the places folovving.
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Concordance Act. 22, 3.
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St Basil the Great † AD 379 The Letters 218
… If any one is to go let him enquire at Corydala for Alexander, the late monk, the bishop; at Limyra for Diotimus, and at Myra for Tatianus, Polemo, and Macarius presbyters; at Patara
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 45
… and finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… otherwise they could never have got to sea. What means, “We came with a straight course unto Coos?” Instead of saying, “we did not go round nor make stay in other places.” Then “unto Rhodes.” ( ch. xxi. 1 .) See how he hastes on. And finding a ship sailing over unto Phenicia. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… but the expression, “having left it on the left hand,” is not said simply (in that meaning), but that they made speed not to get to Syria either. “We landed at Tyre.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… 1–3 ): he came to Lycia, and having left Cyprus, he sailed down to Tyre—“for there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… and they returned home again. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” (
St Jerome † AD 420 The Letters of St. Jerome 108.8
… I shall only name such places as are mentioned in the sacred books. After leaving the Roman colony of Berytus and the ancient city of Zidon she entered Elijah’s town on the shore at Zarephath and therein adored her Lord and Saviour. Next passing over the sands of Tyre on which Paul had once knelt
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… But “after we had accomplished the days,” i.e. had fulfilled the appointed days, “we separated, and went on our way: they all bringing us on our way with wives and children.” ( v. 5 .)—See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.31.3
3. “For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.31.5
… His words are as follows: “We came unto Cæsarea; and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… “And they chose Stephen, a man full of faith and of the Holy Ghost.” ( v. 5 .) And in this regard Philip also was admirable: for it is of him that the writer says: “And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him.”—(
St Jerome † AD 420 The Letters of St. Jerome 108.8
… and Strato’s Tower, which though at one time insignificant was rebuilt by Herod king of Judæa and named Cæsarea in honour of Cæsar Augustus. Here she saw the house of Cornelius now turned into a Christian church; and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.47
In the first Epistle of Paul to the Corinthians: “Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.13.2
“Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 20 .) Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” ( v. 5–8 .) Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. “And the same man had four daughters, virgins, which did prophesy.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 26
For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, (
St Jerome † AD 420 The Letters of St. Jerome 41.2
2. If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfilment for ourselves? if the Montanists reply that Philip’s four daughters prophesied
St Jerome † AD 420 The Letters of St. Jerome 130.4
… As such he prophesied while still in his mother’s womb, and before the day of judgment won the commendation of the Judge. She admired also the zeal of Anna the daughter of Phanuel, who continued even to extreme old age to serve the Lord in the temple with prayers and fastings. When she thought of the four virgins who were the daughters of Philip,
St Jerome † AD 420 Against Jovinianus 1.39
… These things are those concerning which our Lord said to the Apostles: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he shall guide you into all the truth.” After the crucifixion of Christ, we find in the
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” (
St Augustine of Hippo † AD 430 The Enchiridion 101
… How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him!
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Tertullian † AD 220 Scorpiace 15
… For they would not have suffered ought of a kind they had not previously known they had to suffer. When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.13
… For as Paul heard the voice saying to him, “I am Jesus, Whom thou persecutest,” so, too, the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the prophets, so, too, Agabus says concerning the Spirit: “Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been “girded,” and Paul; for it saith, “the man that owneth this girdle.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… ( c ) When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. ( e ) And Agabus does not say, “They shall bind” Paul, that he may not seem to speak upon agreement (with Paul), but “the man that owneth this girdle” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.1
… Paul also, going up to Jerusalem and soon to be put in chains by the Jews, was met at Cæsarea by the prophet Agabus, who took his girdle and bound his hands and feet to show by his bodily actions the injuries which he was to suffer, and said: “So shall the Jews in Jerusalem bind the man whose girdle this is, and deliver him into the hands of the Gentiles.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “And,” what is the grievous part of the business, “deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.” (
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Tertullian † AD 220 De Fuga in Persecutione 6
… but doing the very opposite, it is thus he speaks, “What do ye, weeping and disquieting my heart? For I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “And,” what is the grievous part of the business, “deliver him into the hands of the Gentiles. 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?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… ix. 27 ) And, “I am persuaded that neither angels nor powers shall be able to separate us;”) (alluding to Rom. ix. 3 ) which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers’ tears, (for he says, “what mean ye to weep and to break mine heart?”) (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… 22 .) And why then dost thou set out, if bonds and afflictions abide thee? For this very reason, saith he, that I may be bound for Christ’s sake, that I may die for His sake. “For I am ready not to be bound only, but also to die for the name of the Lord Jesus.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… was bold in the face of all these things, and of earth and sea, he that laughed to scorn the adamantine gates of death, whom nothing ever withstood,—he, when he saw the tears of some whom he loved, was so broken and crushed,—the adamantine man,—that he did not even conceal his feelings, but said straightway, “What do ye, weeping and breaking my heart?” (
St Jerome † AD 420 The Letters of St. Jerome 14.3
… Peter with his cowardly advice was an offence to the Lord on the eve of His passion; and to the breth ren who strove to restrain him from going up to Jerusalem, Paul’s one answer was: “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”
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? Yet to those who held him back he said: “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.”
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St Polycarp † AD 155 The Martyrdom of Polycarp 7
… And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… For they perceived that it was the will of God. Else Paul would not be so bent (upon going)—he that on all (other occasions delivers himself out of dangers. ( d ) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” (
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… For to himself it had been said, “Go not into the way of the Gentiles.” ( Matt. x. 5 .) * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. ( Acts xvi. 3 ;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… ( d ) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” ( v. 15 .) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… having received the (supplies) necessary for the journey—“we went up to Jerusalem.” ( v. 15 .) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.” ( v. 16 .) “And when we were come to Jerusalem, the brethren received us gladly.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… He says, “to visit Peter;” he does not say to see, ( ἰδεῖν ,) but to visit and survey, ( ἰστορῆσαι ,) a word which those, who seek to become acquainted with great and splendid cities, apply to themselves. Worthy of such trouble did he consider the very sight of Peter; and this appears from the Acts of the Apostles also. (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.10
… but that thou thyself also walkest orderly, and keepest the law. Then Paul took the men, and the next day purifying himself with them, entered into the temple, to signify the accomplishment of the days of purification, until an offering should be offered for every one of them.”
Ecumenical Councils The Letter of the Synod to the Emperor and Empress 1
… “When we were come to Jerusalem, the brethren received us gladly, and the day following Paul went in with us unto James, and all the presbyters were present. And when he had saluted ( ἀσπασάμενος ) them, he declared particularly what things God had wrought among the Gentiles by his ministry” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
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Tertullian † AD 220 On Monogamy 14
… circumcising Timotheus on account of “supposititious false brethren;” and leading certain “shaven men” into the temple
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
… For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, “thou seest it is said, brother, how many thousands of Jews there are which believe.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… Seest thou the necessity of the thing? ‘how many thousands,’ say they, ‘of Jews there are which’ have come together.” And they say not, “how many thousands we have made catechumens,” but, “there are. And these,” say they, “are all zealous for the law.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… This then is one proof, but the next, after it, is his saying, that “people whom He foreknew,” that is, who He knew clearly were suited to it, and would receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41 ; iv. 4 ;
St John Chrysostom † AD 407 Commentary on Galatians 1
… Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension Paul had no need of when preaching to the Gentiles; but when he was in Judæa, he employed it himself
St John Chrysostom † AD 407 Commentary on Galatians 2
… All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, “Thou seest, brother, how many thousands there are among the Jews of them which have believed; and they are informed of thee, that thou teachest to forsake the law.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.9
… but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which have believed, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication.”
John Cassian † AD 435 The Conferences of John Cassian 17.20
… “Do therefore this that we say unto thee: we have four men who have a vow on them. These take and sanctify thyself with them and bestow on them, that they may shave their heads; and all will know that the things which they have heard of thee are false, but that thou thyself also walkest keeping the law.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… But he now discoursed more openly, and perhaps spoke of the cessation of the Divine Law: or, spoke it not, but hinted as much: since had he spoken plainly, there had been no need of suborned men, nor yet of false witnesses.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… “And they all,” it says, “have been informed of thee”—they say not,“have heard,” but κατηχήθησαν , that is, so they have believed, and have been taught, “that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
… he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law (see
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
… “For we trust,” he says, “that we have a good conscience among all,” not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these [calumnies] were reported respecting him. “For they have been informed concerning thee” (it is said) “that thou teachest apostasy.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.8
… For this is what James said to him, that the report had gone abroad concerning him that he taught men “to forsake Moses.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… 21 .) “What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee” (
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Tertullian † AD 220 The Five Books Against Marcion 5.3
… He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.23.6
… for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… “We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them.” Make thy defence in act, not in word—“that they may shave themselves,” it says, “and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.7
… on one was the thief who was to be saved; on the second, the thief who was to be condemned; on the third, between them, was Christ, who was about to save the one thief and condemn the other. What could be more similar than these crosses? what more unlike than the persons who were suspended on them? Paul was given up to be imprisoned and bound,
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Origen † AD 254 Origen's Commentary on the Gospel of John 10.5
… Where, for example, he says something by way of permission and not by commandment, there we may recognize that he is weak; for who, he says, is weak, and I am not weak? When he shaves his head and makes an offering,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… For he even circumcised (Timothy, Acts xvi. 3 ), and we pay no attention to what was done, but to the intention of it, and the cause of it, and hence we wonder at him the more. And he not only circumcised a person, but he even shaved himself and sacrificed ( Acts xviii. 18 ;
St John Chrysostom † AD 407 Homilies on Ephesians 6
… “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings.” ( 2 Cor. vi. 4, 5 .) Then again, his prudence and management; “To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law.” ( 1 Cor. ix. 20 .) He shaves his head also, (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.10
10. For if he did in truth condemn these things in the way in which he was reported to have done, and undertook to perform these rites in order that he might, by dissembling, disguise his real sentiments, James would not have said to him, “and all shall know,” but, “all shall think that those things whereof they were informed concerning thee are nothing;”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… I shall injure them.” How so? say they, seeing that even we, the teachers of the Jews, have sent unto them. “As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.” (
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Origen † AD 254 Origen Against Celsus 2.1
… that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law.
Origen † AD 254 Origen's Commentary on Matthew 11.8
… gain Jews, what strange thing is it that the Apostles, whose way of life was passed among the Jews, even though they understood the spiritual things in the law, should have used a spirit of accommodation, as Paul also did when he circumcised Timothy, and offered sacrifice in accordance with a certain legal vow, as is written in the Acts of the Apostles?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… For it is no very easy matter to change from those habits which custom and use have made honourable. For instance, the first cut off the idol, but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision. Then, when once men had submitted to the curtailment, they also yielded that which had been conceded to them;
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… Do you see the advantage of deceit? And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews:
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… It was a step open to no suspicion, the fact of his even bearing the expenses. “Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While “purifying himself” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised ( Acts xvi. 3 ), when he was shorn ( ib. xviii. 18 ), when he sacrificed that Jewish sacrifice. (
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.8
… This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul’s circumcising of Timothy, performing a vow at Cenchrea, and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While “purifying himself” ( ch. xxi. 26 ) he was intolerable, and how should he have been tolerable while preaching? What
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… “All men,” they say, “everywhere, he ceaseth not to teach;” not here only. And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… “For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple and forthwith the doors were shut.” (
St John Chrysostom † AD 407 Commentary on Galatians 5
… Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? it is because I brought an uncircumcised man into the Temple (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” ( v. 28 .) And yet in Christ’s time there “came up (Greeks) to worship” ( John xii. 20 ): true, but here it speaks of Greeks who had no mind to worship. “And they seized Paul,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… “And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… 20 ): true, but here it speaks of Greeks who had no mind to worship. “And they seized Paul,” etc. ( v. 30–35 .) They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defence then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, “Away with him?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… For the multitude of the people followed after, crying, Away with him!” ( v. 34–36 .) What means, “Away with him?” that is, what they say with us according to the Roman custom, To the standards with him! “And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.21.3
… In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, “Art not thou he who before these days made an uproar, and led out into the wilderness four thousand men that were murderers?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them. In fact, this man all but preached the Gospel. “
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… 37 .) In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. “May I speak unto thee?” he says. “Who said, Canst thou speak Greek? Art thou not then that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.6
… Because of “the ships of Tarshish.” Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia.
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1. SEPARATED FROM THEM, — ἀποσπασθέντες, that is, torn away from them, just as a father is torn away from his dearest sons; who therefore followed him and the ship ploughing the sea with their eyes, as far as their sight could reach: thus Arator. COS. — Cos, Coa and Cea, is an island of the Cyclades in the Aegean Sea, different from Chios. For between Chios and Cos lies Samos in the middle. Moreover, Cos was the native land of Hippocrates, prince of physicians, and of Apelles, prince of painters. Some think that Solomon bought noble horses from Cos; for the Hebrew is about Cos, III Kings X, 28. But this will be examined there. RHODES. — It is a well-known island, in the preceding century, in the year of the Lord 1522, taken from the Christians by Selim, Emperor of the Turks; concerning which Pliny, lib. II, cap. LXII, asserts that never is there so cloudy a day in it that the sun does not appear. Whence in it was erected a colossus, or statue of the sun in bronze of the height of one hundred and five feet, so that many could not embrace its thumb. Wherefore this colossus was one of the seven wonders of the world, concerning which Pliny, lib. XXXIV, cap. VII. Hence from this colossus some thought the Rhodians were called Colossians, and that they were those to whom Paul wrote an epistle: but falsely, as I said there.
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3. WHEN WE HAD APPEARED AT CYPRUS, — ἀναφανέντες δὲ τὴν Κύπρον, that is, opening, or uncovering Cyprus, that is, when Cyprus began to appear and open to us. It is a hypallage used in many languages, because to those navigating, the land now seems to open and approach, now to hide and recede: for because the one navigating rests in the ship, hence he does not feel himself moving and progressing, whence he thinks other things are moving.
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4. WHO SAID TO PAUL BY THE (prophetic) SPIRIT THAT HE SHOULD NOT GO UP TO JERUSALEM. — As if to say, They said to Paul from the prophetic spirit, that if he went to Jerusalem, he would be captured there. They therefore advised from their own spirit, by which they loved him and his safety, that he should not go there: otherwise the Holy Spirit wished him to go there, and to be captured there, so that being captured he might be sent to Rome. Thus Lyra.
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5. ALL OF US CONDUCTING HIM WITH WIVES AND CHILDREN. — Here was fulfilled the oracle, Psalm XLIV, 3, concerning the access of Tyre to the Church, says Bede: "The daughters of Tyre in gifts; all the rich of the people shall entreat thy countenance," etc. For no city received, held, and sent forth the Apostle with greater sweetness. Finally, today there is shown in the sands the place where they prayed together with Paul, which Christians religiously venerate, as a monument of the piety of their ancestors the Tyrians.
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8. OF PHILIP THE EVANGELIST. — Not because he wrote, but because he preached the Gospel, who was one of the seven first Deacons. See what is said cap. VIII.
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9. AND THIS MAN HAD FOUR DAUGHTERS, VIRGINS, WHO DID PROPHESY. — For the reward of virginity is wisdom and prophecy, says Oecumenius. Thus the Sibyls merited prophecy by virginity, and were therefore called Sibyls, as if σιοβούλας, because virginity alone knows the counsel of God, asserts St. Jerome, lib. I Against Jovinianus. John Alba, however, in the Electorum cap. LVIII, interprets these prophesying virgins as celebrating divine praises, as now do the Nuns: for then their condition seems to have begun. Thus in the books of Kings are called "sons of Prophets," those who were devoted to psalms and divine praises. Let virgins rejoice in such holy and ancient leaders of theirs. There still existed in the age of St. Jerome, at Caesarea, a small house and chambers of the daughters of Philip, which St. Paula, going to Jerusalem, when she came to Caesarea, visited with pious affection, as he himself testifies in her Epitaph; and he in lib. I Against Jovinianus: "After the cross of Christ," he says, "immediately in the Acts of the Apostles, the house of Philip the Evangelist alone produces a chariot of virgin daughters, so that Caesarea, in which the Church from the Gentiles had been dedicated through the centurion Cornelius, might also provide examples of virgin maidens." All were inscribed in the catalogue of St. Virgins. We read in the Menology, that one of them named Hermione suffered most grievously under Trajan, and rested in the Lord on the 4th of September.
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11. Binding his feet and hands. — Thus Jeremiah, chapter XIII and XXVII, bearing chains and bonds, by these things both foreshadowed and prophesied the bonds to be imposed upon the Jews and other nations by the Chaldeans. The same did Isaiah, chapter XX, and Ezekiel, chapters IV and XII. See the things said there. Note: For "himself" in Greek it is αὐτοῦ; which if you read with the rough breathing, αὑτοῦ, signifies "himself," as Our translator renders it; but if you read it with the smooth breathing αὐτοῦ, it signifies "to him," namely to Paul. Whence St. Gregory, homily 37 in the Gospel, and Dionysius here think that Agabus bound the hands and feet of Paul, so that he might thus portend and actually represent that Paul himself was to be bound at Jerusalem. Our translator, rendering "himself," signifies that Agabus bound his own hands to himself, so that in himself he might represent Paul and his bonds: perhaps he did both, and imposed bonds both upon Paul and upon himself, but successively. Symbolically: Agabus bound himself rather than Paul, to signify that it would come to pass that Paul would feel his own labors and torments no more than if he were suffering them in another's person, so great was the willingness with which he bore them: and therefore to whomever he went, judging his own sufferings small, he burned with desire to absorb greater ones. AND THEY SHALL DELIVER HIM INTO THE HANDS OF THE GENTILES. — Just as the Jews delivered Christ to the Gentiles, namely to Pilate and the Romans, to be scourged and crucified: so also they delivered Paul to the Gentiles, to the tribune and the Roman governor, and finally to the savage Nero.
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12. THOSE OF THAT PLACE, — οἱ ἐντόπιοι, that is, inhabitants, namely the Christians dwelling in Caesarea.
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13. Why do you do this, weeping. — Therefore with tears they besought Paul not to proceed to Jerusalem. AND BREAKING MY HEART. — In Greek συνθρύπτοντες; the Syriac, crushing; others, bruising; others, breaking, grinding; others, tearing my heart. Note here the bowels of charity and compassion of St. Paul. "He besought them," says Chrysostom, "grieving over their tears; and he who did not suffer in his own trials, grieved for love, because he saw them weeping; and he complained of being wounded by them, as if they thought him to be grievously affected by the dangers which were foretold. Not accustomed to resist the requests of the brethren, as when he allowed himself to be let down through a window at Damascus, when at Ephesus he did not give himself to the theater, chapter XIX, 31, one strenuously resists, certain of God's will." Thus Christ repelled Peter recalling him from his passion: "Get behind me," He said, "Satan," Matthew XVI, 23. FOR I AM READY NOT ONLY TO BE BOUND, BUT ALSO TO DIE AT JERUSALEM FOR THE NAME OF THE LORD JESUS. — This is the voice of a standard-bearer of the faithful and of Martyrs, worthy of Paul, which invites the rest, and as it were sounds the trumpet call to prisons and martyrdoms. This is a sign of eminent love, driving away the enemy from itself with a certain just anger, and indignant against the obstacles to perfection, says Abba Isaiah, discourse 21, volume II of the Library of the Holy Fathers.
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14. And when we could not persuade him (in the completed act, that is, to persuade him).
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15. PREPARED, — ἀποσκευασάμενοι; Vatable, having set aside our baggage; Oecumenius, furnished with provisions and necessary things. Add, prepared, that is, resolved to undergo with Paul bonds and death, and everything that God should will us to suffer.
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16. BRINGING WITH US ONE WITH WHOM WE SHOULD LODGE, — Not on the way, as Lyra wishes, for this would have been a short distance; but at Jerusalem, where because of the approaching Pentecost, when Jews from everywhere were flowing together to the temple at Jerusalem, according to the law of Exodus XXIII, 17, there would be a shortage of lodgings; and lest we burden the faithful, who at Jerusalem had suffered persecution and plunder of their goods from the Jews, were poor, to whom therefore Paul was bringing a collection of alms. MNASON. — Others read Jason. See the things said at chapter XVII, 5.
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17. AND WHEN WE HAD COME TO JERUSALEM. — Chrysostom indicates that Paul arrived at Jerusalem after Pentecost: for he celebrated it at Caesarea, so that the Caesareans, detaining him, might console him and in some way gratify him. Baronius more probably judges that Paul arrived at Jerusalem before Pentecost, both because he himself had certainly determined this, cap. XX, vers. 16; and because he did not acquiesce to the Caesareans wishing to retain him, but strongly resisted; and because Luke carefully enumerates the days from Passover, so as to signify that Paul spent the fiftieth day, namely Pentecost, at Jerusalem. For in cap. XX, 4, he relates that Paul, when at Passover, after 7 days of unleavened bread, set sail from Philippi, and arrived at Troas in 5 days, and remained there 7 days, and thence came to Miletus in three days, and when he had lingered there for some time, hastened to celebrate Pentecost at Jerusalem: wherefore departing thence he came to Cos on the first day, to Rhodes on the second, thence to Patara, thence to Tyre, where he spent seven days, thence to Ptolemais one day: thence he came to Caesarea; there he remained several days, and soon went to Jerusalem. Count all these days and you will arrive at about 50, so that he spent the fiftieth day, or Pentecost, at Jerusalem. Note: Paul arrived at Jerusalem at Pentecost in the year of Christ 58, the 14th of Peter in the Roman See, the 2nd of Nero, in which same year the Blessed Virgin Mother of God on the 15th of August departed from earthly Jerusalem into heaven, as the Church relates. Furthermore, at the passing of the Blessed Virgin, by a wonderful providence of God, all the Apostles scattered throughout the world came together, as Juvenal, Bishop of Jerusalem, relates, in Nicephorus, lib. II, cap. XXI and seq.; Damascenus, De Dormit. Virg., and others. There is therefore no doubt that all the Apostles, coming to Jerusalem to the Virgin, likewise visited Paul already in chains, and were wonderfully consoled by one another, relating alternately their labors and the conversion of all nations. From what has been said it is clear that all which Luke relates, cap. XX up to XXVIII and the last, was done by Paul in this year of Christ 58. In this year therefore the Blessed Virgin left earthly Jerusalem, and went into heaven, when Paul is delivered into chains at Jerusalem, so that the glory of the Church might be transferred from Jerusalem and Judaea to Rome to the Gentiles. For while the Blessed Virgin lived in Judaea, she sustained the glory of the Church there by her life and merits: she being dead, as if the support were removed, the Jewish Church fell. Some, however, suspect that Paul was present at the Virgin's death. For if it is true what Juvenal, Damascenus and others soon to be cited relate, that the other Apostles were brought to her from the whole world by miracle, why should we deny this to Paul alone, who was near, most loving of the Virgin, and most in need of her blessing, counsel and prayers, as being in chains, and about to go to Rome and contend with Nero? For the Angel could as easily free Paul from chains, as Peter, Acts XII, 7 and 8, for a short time, and that imperceptibly, and soon restore him. Although Epiphanius, in heresy 78, celebrating the Blessed Virgin against the Antidicomarianites, seems to indicate that she did not die, but was translated like Enoch, or like Elijah caught up alive to heaven in a fiery chariot, yet it is certain that she underwent death and rose again, and then ascended to heaven. Although in the Chronicle of Eusebius it is stated that the Blessed Virgin departed this life and earth in the year of Christ 48, at the age of 62 or 63, yet this cannot be true, because St. Dionysius, lib. I De Divin. nom., cap. III, writes that he was present at her funeral with Hierotheos. But Dionysius, in the year of Christ 48, had not yet seen Paul, and therefore had not yet been converted. For Paul came to Athens in the year of Christ 52; but he went to Jerusalem in the year of Christ 58, when St. Dionysius seems to have accompanied him there, and was present at the Virgin's funeral. Even if it be probable that Paul also went up to Jerusalem earlier, namely in the year of Christ 54, as I said in cap. XVIII, 22, yet this was only a sudden excursion, and one still uncertain and doubtful. Wherefore Cedrenus in Compend., in Tiber.; Epiphanius the Presbyter, serm. De Deipara; Baronius, anno Christi 48, cap. IV; Suarez, III part., Quaest. XXXVII, art. 2, disp. XXI, sect. 1; Canisius and Christopher of Castro, in Historia Deiparae, judge that the Blessed Virgin died in the year of Christ 58, at the age of 72, which was 24 years from the passion of Christ, on the 13th of August, and on the third day, namely the 18th of August, rose again: although some, but few, judge that she died on the 13th of August, and rose on the 15th, but glorious both in body and in soul, assumed into heaven by Angels, indeed by Christ her Son with triumph, and there placed on a throne above all the orders of Angels beside her Son, crowned as Queen of heaven and earth. And this was the reason why the Holy Spirit impelled Paul to hasten to Jerusalem, namely so that before her death and departure into heaven, he might greet her and commend to her his Churches and his struggles, especially those which he was soon to undergo at Rome with Nero and Simon Magus. Yet he could not be present at her death, inasmuch as shortly after his arrival at Jerusalem, namely shortly after Pentecost, he was seized by the Jews in the temple and remained in chains.
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18. PAUL ENTERED WITH US TO JAMES. — "He showed deference," says Chrysostom, "to the episcopal dignity which James, the brother of the Lord, held in Jerusalem, and to his extraordinary sanctity and authority, in which he excelled." Whence Paul did the same thing, Galatians I, 18, and Acts XV, 2. This James, after a few years, namely five years, that is in the seventh year of Nero, after he had most holily governed the Church of Jerusalem for thirty or rather twenty-nine years, was cast down from the pinnacle of the temple and struck with a fuller's club and died a martyr, as Bede, Eusebius in his Chronicle, and others relate: namely, the Jews vomited forth upon James, who was present to them, the anger they had conceived against Paul, because he appealed to Caesar and was dismissed by him free at Rome. AND ALL THE ELDERS WERE GATHERED TOGETHER, — both in age, and more properly in dignity and order, namely Presbyters, as the Greek has it. No council was celebrated here; for nothing was defined here; but it was merely a gathering of those greeting Paul and congratulating him on his arrival. Bede therefore says improperly that this was the fourth council: for the first was convened in the election of St. Matthias, Acts I, 15; the second, in the election and ordination of seven Deacons, chapter VI, verse 2; the third and properly so called, in the question of observing the legal precepts, Acts XV, 6; the fourth in this place. Whom when he had greeted. — The Syriac: we gave them peace. For the greeting of the Hebrews, and thence also of the Christians, was: "Peace be with thee, peace be with you." For peace to the Hebrews signifies all good.
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20. How many thousands. — In Greek μυριάδες. A myriad contains ten thousand. But here it is taken confusedly, and signifies many thousands; for the first Christians were converted Jews, by Peter and the Apostles, preaching most efficaciously for many years in Judaea, and they were very many, as is evident from chapter II, verse 41, and chapter IV, verse 4. Whence it is clear that God did not so reject the Jews, but that he chose and saved many of them. AND ALL ARE ZEALOTS OF THE LAW, — Calmet. The Zurich Bible: zealous, followers, that is to say, Jews converted to Christ, contend with great zeal for Moses and the law, and its honor and observance: but they fear lest it be neglected and abolished through thee and thy words; and so they themselves also, by the Gentiles converted to Christ, as being greater in number and dignity, are despised and trampled upon. St. James pleads the cause of the Jews, as their Pastor and Bishop. For although the law of Moses had been dead for twenty-four years, namely from the first Pentecost, in which the promulgation of the new law was made in the year of Christ 34, immediately after his passion and resurrection; yet it was not yet deadly. Whence it could still be observed by the Jews, as something honorable and religious, given by God; even though it no longer bound anyone; so that the Jews should not be prohibited from it as if it were wicked, nor conversely should the Gentiles be compelled to it as if it were necessary, says St. Augustine, epistle 19.
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21. THAT THOU TEACHEST DEFECTION FROM MOSES OF THEIRS, WHO ARE AMONG THE GENTILES, OF THE JEWS. — Clearly the Zurich Bible: that thou teachest defection from Moses all who are among the Gentiles, Jews. This the Jews remaining in Judaism spread about Paul, and therefore Paul's enemies; but falsely: for Paul never forbade the Jews to be circumcised and to observe the law of Moses; indeed he himself circumcised Timothy, Acts XVI, 3, and made a vow of the Nazirite, Acts XVIII, 18. Whence in Greek for defection is ἀποστασίαν. They therefore call Paul an apostate of the law, as Ebion the heresiarch called him, indeed the instigator and father of apostates, as if he condemned the law as sacrilegious. The occasion of this calumny was that Paul exalted Christ and the grace of Christ, and thereby tacitly depressed Moses and the law, teaching that we are justified by the grace of Christ, not by the law of Moses: for this was merely the shadow and preamble of that. THAT THEY OUGHT NOT (that is, it is not lawful for them) TO CIRCUMCISE THEIR SONS, — because circumcision has been abolished by Christ. NOR TO WALK ACCORDING TO CUSTOM. — The Zurich Bible: nor according to the institutions, or customs paternal and Jewish, that is to say, Thou hast been heard not to observe the rites instituted and handed down by the fathers.
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22. What then is it? — what counsel? what is to be done? CERTAINLY IT IS NECESSARY THAT A MULTITUDE SHOULD COME TOGETHER: FOR THEY WILL HEAR THAT THOU ART COME. — that is to say, Certainly a multitude of Jews zealous for the law will come together, so that they may inquire about thee and thy words against the law, complain, accuse, and perhaps treat thee badly and fine thee, unless thou prevent this and show thyself a student of the law.
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23. Having a vow — of the Nazirite, whose term and completion was sanctification, that is the shaving of the hair, lustration and the offering of a sacrifice, according to the law, Numbers VI, 13 and following. St. Jerome adds, epistle 11 to Augustine, the baring of the feet. Some, however, understand by vow a vow of sacrificing, as I shall say below.
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24. SANCTIFY THYSELF, — ἁγνίσθητι, that is, purify yourself in the manner already stated and more fully to be stated presently. James and the other Hierosolymitans had already heard before that Paul had made a vow of the Nazirite. Thus Baronius and others, who think this vow was familiar to Paul, frequent and almost continuous, and therefore he perpetually abstained from wine. AND SPEND UPON THEM THAT THEY MAY SHAVE THEIR HEADS. — The Syriac, for them. Hence Cajetan thinks Paul was not here a Nazirite, nor did he fulfill the vow of the Nazirite: for he had recently arrived, and no mention was made of his vow; Paul therefore merely joined himself with the Nazirites, and made expenses for them, and as it were presented them as a patron in the temple. For by this very thing he publicly declared himself to be a patron and protector of the Nazirites, of Judaism and of the Jews. But Lyra and others think Paul was also here a Nazirite and fulfilled his own vow; and that vow is hinted at by that sanctify thyself with them. Paul therefore made this vow, Acts XVIII, 18. If you say he fulfilled it Acts XVIII, 22, as is hinted there, it is necessary [otherwise it must be said]. You ask, what was this purification of Paul? Vatablus and others think it was a vow of the Nazirite, and he fulfilled it here: for this vow could be made on any day, and even be restricted to one day, and then be fulfilled. What therefore he says: "spend upon them," that is with them, or rather for (for this is what the Greek ἐπί means) them, so that you may show yourself to be zealous for the law and rites and legal observances. Perhaps also the others were poor, so that Paul ought to have made expenses for them, as Cajetan and Vatablus think. For spend, in Greek δαπάνησον, that is, make expenses, expend, pay out. Moreover, these expenses were necessary, both "that they may shave their heads," whence Arias translates, spend ritual expenses on the washing and shearing of hair; then consequently on buying and offering the victims prescribed in the shaving of Nazirites by the law, Num. vi, 12 and 14. See here how long the observance of the law lasted after it was abolished, namely for 24 years. For these things were done in the year of Christ 58, as I said in the Chronotaxy: in that year therefore the law, although it was dead, was not yet deadly, so that he who kept it would sin.
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25. CONCERNING THOSE WHO BELIEVED FROM AMONG THE GENTILES. — He meets an objection: lest Paul should allege the scandal of the Gentiles, namely that they by his example would think they also ought to keep the legal observances, he teaches, or rather repeats, that it had already been written to them that they were not bound by the law of Moses, and were commanded only to abstain from things offered to idols, blood and things strangled, as Paul knew, who had been present at this decree, indeed had been the cause of it, Acts cap. xv. THAT THEY ABSTAIN FROM THINGS OFFERED TO IDOLS. — In Greek, from idolothyta, namely from flesh and food offered and sacrificed to idols. See what is said cap. xv, vers. 20 and 29.
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26. THEN PAUL TOOK WITH HIM MEN. — See here the readiness of Paul immediately acquiescing to the counsels of St. James, and his zeal not only to avoid scandal, but also to conciliate the Jews to himself. Thus he became all things to all men, that he might gain all. Moreover, St. Chrysostom, in his 5th homily On His Praises, notes his prudence, by which according to places and times, he varies his manner of life, and as it were ambidextrous now lives and acts in a Jewish manner, now in a Gentile manner. Thus Homer at the beginning of the Odyssey celebrates the cunning of Ulysses, and calls him ἄνδρα πολύτροπον, that is, a versatile man, who according to the exigency of things, places and times, knew how to turn himself and conduct himself in every direction, and to yield himself and accommodate himself to any nation, person, place, and time. This gift is required in an Apostolic man. THE NEXT DAY PURIFIED, HE ENTERED WITH THEM INTO THE TEMPLE. — Vatablus says, feigning, that is, that he had fulfilled the time of his Nazirite vow, as if Paul had not truly made the vow of a Nazirite, but pretended to have made it, in order to satisfy the Jews. But this would have been a lie, which God forbid should be attributed to Paul, as St. Augustine rightly argues against St. Jerome, who asserts that Paul only feigned to reprove Peter, Gal. ii, 11, in his epistle 19. Others, such as Sanchez, more plainly and more probably think that this purification was properly so called; for thus Luke always calls it here in the Greek, namely that Paul, having a vow of a Nazirite, had been defiled by contact with a dead body, and purified himself from this legal uncleanness. For this is what the word purified properly means, and this purification is prescribed by the law, Num. vi, 10. Where also seven days are appointed for him, and Paul likewise spends the same number of days here, verse 27. For the same reason Paul shaved his head in Cenchreae, Acts xviii, 18. The sense therefore is, as if to say, Paul defiled by a funeral, purified himself from this defilement by shaving his head immediately, and thus purified he went into the temple, that there he might announce and complete the remaining seven days of his purification prescribed by the law Num. vi, 9. Otherwise indeed if by purification you understand the vow itself of a Nazirite, there will be an ambiguity in the word purified. For here it signifies lustration: soon when it says: "Announcing the completion of the days of his purification," it will signify the vow itself. The Syriac favors this, which in verse 23, for "having a vow upon them," translates, "bound by a vow to be cleansed." Whence it seems to be gathered, that these four Nazirites also, companions of Paul, equally as he himself, were purified from a similar legal uncleanness, but did not complete the vow of a Nazirite. The same is gathered from what follows: "He announced the completion of the days of his purification, until an offering should be made for every one of them," namely in the purification prescribed: they were therefore all unclean and defiled, and therefore to be purified. ANNOUNCING THE COMPLETION OF THE DAYS OF HIS PURIFICATION. — Concerning this announcement we read nothing prescribed in Num. vi. Whence Sanchez thinks it uncertain what kind it was, and whether it was made by Paul to the Jews, as if he himself announced to them his legal purification in the defilement of a Nazirite, that he might show them that he did not despise the Mosaic law, but observed it; or whether he announced his vow to the Nazirites, as it were his companions; or finally to the priests: which last most commonly think others. For to the priests belonged the purifications and ceremonies of a Nazirite, as being to be completed in Nazirites by them. Now if by purification you understand the vow of a Nazirite, its completion is properly taken in the act perfected and completed, as if to say, Announcing that his vow has been completed, and requesting that the ceremonies and offerings for himself be made, which are prescribed in the edition of this vow, Num. vi, 13, where it is said: "When the days which the Nazirite hath determined by vow shall be expired, he shall bring him to the door of the tabernacle of the covenant, and shall offer his oblation to the Lord, a lamb of a year old," etc. And verse 18: "Then shall the Nazirite shave his head before the door of the tabernacle of the covenant, and shall take the hair of his head consecrated, and put it on the fire, which is under the sacrifice of peace offerings." His hair therefore, as sacred, in the manner of a victim was offered by fire, and was burned to God with the peace offering. Whence what follows: "Until an offering should be made," thus expound, as if to say, Until an offering should be made, or that an offering should be made, for "every one of them." Thus Mariana. From this exposition, draw out morally that our Nazarite, namely the state of Religion, is a state of continual purification and sanctification, and consequently Religious ought to apply themselves constantly to the purification of heart and affections even unto the end of their vow and life. But if you take purification properly for the expiation of legal uncleanness, you ought to understand its completion as begun in this present time in act, but to be completed in the future, that is to say, announcing to himself that the seven days of purification prescribed in Numbers vi, 9 are to be completed, where it is said: "But if any man die suddenly before him, he shall defile the head of his consecration; and he shall shave it immediately in the same day of his purification, and again on the seventh: and on the eighth day he shall offer two turtles or two young pigeons to the priest at the entrance of the tabernacle of the covenant, and the priest shall make (offer) one for sin, and the other for a holocaust, and shall pray for him, because he sinned by the dead, and shall sanctify his head in that day, and shall consecrate to the Lord the days of his separation, offering a lamb of a year old for sin." And this is the oblation of which Luke speaks: "until there should be offered for every one of them an oblation," that is to say, Paul persisted in the temple with four Nazarite companions for seven days, until on the eighth day the oblation prescribed by law should be made for them: thus Vatablus. What I say, in the temple, understand near the temple, in the buildings and chambers annexed to the temple: for no one could enter the temple unless pure. Whence for the impure there was the court before the temple, in which they dwelt until they were purified. This latter seems more true, as I showed a little before.
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27. WHILE SEVEN DAYS WERE BEING COMPLETED. — In an action proceeding, or rather beginning, not perfected, that is, while they were going or rather beginning to complete: for they had not yet been completed, as will soon be evident. Whence the Greek texts have, ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, that is, when it was about to be that seven days would be fulfilled, or when they were beginning to be fulfilled: for μέλλω often means the same as I begin, as I shall show on James ii, 12; although the Syriac takes it in an action nearly perfected and renders it, when the seventh day had arrived; but less truly. For Paul shortly after was seized and sent to Caesarea, and there remained five days, cap. xxiv, vers. 1; which having elapsed, he was brought to the tribunal of the Governor, cap. 24, vers. 11, he says: "It is not more than twelve days since I came up to worship in Jerusalem." For from Jerusalem to Caesarea is a journey of two days. Add seven, five and two, you will have 14 days, not 12. Wherefore it must be said that Paul, when he said these things, had not completed and finished the seven days, but had begun to complete them, so that already the third day from his arrival in Jerusalem was being reckoned, which was the first of Paul's purification, on which beginning it, he was immediately seized. For add three, five, two and two others, of which I shall speak shortly, you will have precisely the twelve days which Paul assigns here. Thus Bede. Moreover, some begin these seven days from Paul's arrival in Jerusalem, thus Lyra and Vatable. Others and better from Paul's begun purification: for this, as I said, lasted seven days; thus Bede, the Gloss, Dionysius and Sanchez. Thirdly, some here most easily extricate themselves, saying that these vows and purifications were not Nazirite vows, or similar ones sanctioned by law, but were other peculiar ones, introduced from the devotion of the people and the tradition of the ancients. That such existed among the Jews is clear from Josephus, lib. II De Bello, cap. xv, where treating of Berenice, sister of King Agrippa: "She came," he says, "to Jerusalem to pay her vows to God. For those who are afflicted with disease or other necessities, it is the custom to pray for thirty days before they offer victims; and also to abstain from wine and to shave their hair. The queen exercising this custom during those days, stood also barefoot before the tribunal, beseeching Florus." Which words of Josephus agree almost exactly with these of Luke, and according to them you may thus expound these of Luke, as if to say: Paul made a vow of sacrificing, or of offering victims: wherefore according to the rite of the ancients he purified himself, that is, shaved his head, and daily ascending into the temple to pray to God, announced the completion of the days of this purification of his, so that when those days were completed, he might offer to God the sacrifice which he had vowed. Nor does it hinder that Josephus reckons thirty days of purification, while Luke reckons seven; because since this number of days depended on the devotion of each one, it could be contracted on account of occupations or other necessities, especially to the number seven, which was sacred and frequent among the Jews on account of the religion of the Sabbath; and so Paul, occupied in the preaching of the Gospel, contracted them to seven. This therefore is the series and chronological order of the deed: Paul arrived at Jerusalem; the next day he visited James; he advised purification; Paul obeys immediately, and the next day, as it is said vers. 26, having entered the temple for the purpose of purification, he is seized there: wherefore he was seized on the third day from his arrival in Jerusalem; on the following day, namely the fourth, as appears vers. 30, Paul speaks his case in the council; on the following night he is strengthened by Christ, cap. xxiii, vers. 11; when morning came, namely the fifth day, the Jews conspire against his life, ibidem vers. 12. Wherefore the tribune, vers. 23, on the following night sent him to Antipatris, which was distant from Jerusalem 17 hours; Paul therefore arrived there on the sixth day in the evening; and on the following day, which was the seventh, he arrived at Caesarea (for this was distant from Antipatris only eight hours), cap. xxiii, vers. 32; after five days the High Priest entering Caesarea, accuses Paul before the governor, cap. 24, vers. 1. Paul among other things answers, ibidem vers. 11, that he came to Jerusalem twelve days ago. For count the seven days already recounted, and the five of the coming High Priest, you will have precisely the twelve which Paul assigns: and therefore in the verses already cited, Luke arranges them one by one in the manner in which I have now recounted, so as to show that Paul spoke truly, and that there were precisely twelve days.
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28. HE BROUGHT GENTILES INTO THE TEMPLE. — For the Jews abhorred Gentiles as foreigners, idolaters and unclean; and even if they had been converted from Gentilism to Christianity, as was this Trophimus, nevertheless they regarded them by the name and reproach of Gentiles, indeed they hated them even more, as if they were direct enemies of Judaism: hence it was a capital crime for a Gentile to enter the temple, as Josephus testifies, lib. V Antiq., cap. xiv. By "Temple" here he means, not the Holy of Holies: for it was permitted only to priests to enter that; much less the Holy of Holies: for that was open to the High Priest alone, and that only once a year, namely on the day of expiation: but the court of the laity, which was before the Holy Place, and before the court of the priests, was in the open air, from which the people watched the priests praying and sacrificing in their court. Moreover, before this court of the Jews, an outer court was added for Gentiles and the unclean: they therefore could enter that alone: which for this reason was not held to be a holy place, but a profane one.
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30. THEY DREW HIM OUT OF THE TEMPLE. — So that they might kill him more freely and boldly, lest they pollute the temple with his blood, says Chrysostom. You will say: In the temple there is the right of asylum, so that it is not permitted to drag an accused person from it, unless he be treacherous, a murderer, or a public robber, or a public despoiler of fields, as is contained in cap. Immunitatem, Extrav. de Immun.; by what right therefore did the Jews drag Paul from the temple? I answer: The right of asylum of immunity from Canon law and civil law is proper to the temple of the new law, not the old, as against the Canonists the Abulensian teaches, in cap. xxi Exod., Quaest. XVI; for nowhere in the old Scripture is there a sanction concerning this immunity of the temple. Out of reverence for the temple, however, they were unwilling to wound or kill Paul there. Add that they judged Paul to have violated the sanctity of the temple, by bringing into it the Gentile Trophimus, and therefore he, as unworthy, ought to be dragged out. Moreover, a temple polluted by slaughter or other crime was expiated by a common rite once a year on the day of expiation, Levit. xvi, 15 and following, unless idolatry had been perpetrated in it: for then it had to be expiated immediately, nor was it permitted to sacrifice in it before expiation, as is gathered from IV Reg. cap. xxiii, vers. 4, and II Paral. xxix, 3. AND IMMEDIATELY THE GATES WERE SHUT. — Lest in this tumult Gentiles should burst into the temple, as if to rescue and defend Paul, or Trophimus the Gentile (on account of whom the Jews had stirred up sedition); and lest in this tumult some slaughter should be committed in the temple. Otherwise Arias: for he judges that the gates of the temple were shut by divine power, so that Paul, still remaining in it, might be preserved and not killed by the rushing crowd of furious people. Which if it were true, it would certainly have been a great miracle, as much as God's protection of Paul.
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31. HE IS CONFUSED. — συγκέχυται, is mingled together, is thrown into confusion.
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32. HE RAN DOWN TO THEM. — Namely from the lofty fortress into the temple subject to it, where Paul was being seized by the Jews unto death. This fortress was not on Sion, as Cajetan wishes, but it was the tower of Antonia, which Adrichomius thus describes from Josephus and others, in Descript. Jerusalem: "The fortress of Antonia, firm and very well fortified, adjoining the temple from the north, which formerly by Hyrcanus the Maccabee was built on a rock fifty cubits high and steep on all sides, and was called the tower of Barris. This fortress, occupied by the High Priests descended from the Maccabees, until Herod: where in a chamber constructed for this very purpose, the sacred vestment of the High Priest was kept, the prefect of the fortress lighting a lamp there daily. Herod the Great, having obtained the kingdom, when he perceived this fortress, with its convenient location for restraining the citizens, lest they should attempt anything new through sedition, to be situated, restored it at great expense; and within he formed a magnificent palace, in the manner of a palace and city, and fortified it at four corners with four lofty towers (of which three rose fifty, the fourth seventy cubits), from which the whole temple could be seen; and he named it in honor of M. Antonius the triumvir, his friend, Antonia. In which Roman soldiers with arms always kept watch, observing lest the people should attempt anything new in the temple on feast days. And thus the temple was to the city, and Antonia was a fortress to the temple." The same is found in Aristeas, lib. de 72 Interpretibus; Hegesippus, lib. I De Excidio Jerusalem, cap. vi, and others.
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33. WITH TWO CHAINS. — One bound the hands, the other the feet of Paul, as Agabus had foretold him, vers. 11.
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34. INTO THE BARRACKS. — These "barracks" were the garrison of the Romans in the fortress of Antonia, of which I have already spoken. Whence in Greek it is εἰς τὴν παρεμβολήν, that is, into a place interspersed with the common stations and tents of soldiers.
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35. STEPS. — By which one ascended into the fortress of Antonia.
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36. TAKE HIM AWAY. — Thus the Jews cried out against Christ, Joan. xix, 15; it is no wonder therefore if they cry the same against Paul, who breathed nothing but Christ. Chrysostom and Oecumenius say that some interpret it, as if to say, "Take him away by lifting him up," namely onto the spears and swords of the soldiers gathered under the standards in the fortress.
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38. ART THOU NOT THAT EGYPTIAN, WHO BEFORE THESE DAYS DIDST RAISE A TUMULT? — Suppose about three years before, namely in the 13th year of the Emperor Claudius, in the year of Christ 55; for these things were said and done by the tribune in the year of Christ 58, the 2nd year of Nero: thus Eusebius, in the Chronicle, who also in lib. II of the History, cap. xxi, from Josephus, lib. XX of the Antiquities, cap. xx, describes this Egyptian thus: "At the same time, he says, a certain man came from Egypt to Jerusalem, professing himself to be a prophet, and persuading the people to follow him to the Mount of Olives, which is at a distance of five stadia from the city: for there, he said, they would see at his command the walls of Jerusalem fall down, so that through their ruins an entrance into the city would be opened. When Felix learned of this, he ordered the soldiers to take up arms; and, accompanied by many horsemen and foot soldiers, he sallied forth and attacked the crowd seduced by the Egyptian: of whom he slew four hundred and took two hundred alive: the Egyptian himself escaped in the battle and disappeared. After this the robbers again incited the people to rebel against the Romans, saying that they should shake off their dominion, and those who did not assent they plundered and consumed with fire." Moreover, Egyptians of old had a bad reputation, as authors of evil arts. Whence the proverb: "The Egyptians weave wonderful machines," said of the crafty, and as Plautus says, those stitched together with deceits. And: "The wicked Lydians, after these the Egyptians second, and third the Carians most depraved of all." And: "Egyptian marriages," were said to be inauspicious and unhappy. Taken from the fable of an Egyptian, who gave his fifty sons as husbands to as many daughters of his brother: but these, except one, were all slain by their brides. Thus even now those wanderers, whom the Italians call Cingaros, who by divining tell fortunes to each person and empty their purse, are called Egyptians, and boast that they have come from Egypt. FOUR THOUSAND. — So many he had led out from Egypt at first, but, as happens, as the crowd increased, the number of robbers grew to thirty thousand, as Josephus and Eusebius already cited relate. SICARIES. — So called those who carried sicae, to slay others secretly, covertly and expeditiously. For the sica was a shorter sword, but sharper, so called from cutting, as it were seca. Whence Cicero, in the 2nd and 3rd oration against Catiline: "No longer, he says, will that sica be turned between our ribs, not in the field, not in the forum, not in the senate, not finally within our domestic walls shall we fear it." Behold again Paul similar to Christ. For Christ, when compared with Barabbas, was crucified as it were a robber among robbers: thus Paul here is reckoned a sicarius, nay the standard-bearer of the sicaries.
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39. FROM TARSUS OF CILICIA. — For there is another Tarsus in Bithynia, another in India. Tarsus was formerly called Tersus, from the fact that there first after the flood dry land appeared; or because Pegasus, having fallen there and broken his ankle, which they call ταρσόν, contracted a limp: thus Stephanus, in the book On Cities; or from the series of oars and rowers, which the Greeks call ταρσόν. For Tarsus, being maritime, abounded in rowers and ships. Whence in the Scriptures the ships of Tarshish are celebrated. NOT IGNOBLE. — That is, noted, famous. It is a meiosis, for Tarsus was the metropolis of Cilicia: thus Stephanus, in the book On Cities; but now it is far more celebrated, because we owe to it the Apostle Paul. A CITIZEN. — In modern terms, that is, a citizen; Syrian, in which I was born. Municeps from munus, as it were receiving a duty, was properly called he who, received into the Roman state, became a sharer in duties, such as were the Tusculans, Tiburtines, Praenestines, Arpinatians, etc., to whom it was not permitted to hold magistracy, but only a share in duties. Thus Festus. "Municipes called, because they hold civil duties," says Paulus, in the book Munus, ff. On the Signification of Words and Things. Later, however, municipes was used abusively, of the citizens of any city, says Ulpianus in the said lib. 1, ff. To the Municipals. Paul says this, as if to say: I am not that Egyptian, the leader of the sicaries, as you suppose, tribune; because I am a Tarsian, and consequently a Roman citizen and municeps.
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40. HE SPOKE. — St. Chrysostom rightly marvels here at Paul's great spirit, who, present in such a tumult and danger, unperturbed, lofty and upright, trusting in his innocence and his cause, and relying on God, delivered to the raging people a discourse so apt, indeed so composed, that he was heard in the marvelous silence of all; assuredly "the just man is confident as a lion," and he says with the Psalmist: "The Lord is my illumination and my salvation, whom shall I fear? If armies should stand together against me, my heart shall not fear. If a battle should rise up against me, in this will I hope," Psalm xxvi, 1; certainly Paul was saying: "For me to live is Christ, and to die is gain." Again, observe here Paul's breast burning with love for his own nation, though most ungrateful and most hostile to him, in that amid such injuries he still thinks of the salvation of the Jews, if he could perhaps gain some to Christ and save them. Whence he wished to be anathema from Christ for them, Rom. ix, 1. Thirdly, observe how great was the zeal in Paul for the honor of God, for propagating the name and Church of Christ, and for amplifying His majesty and glory. For even in the midst of chains and tumults and the very agony of death, he cannot refrain from preaching, celebrating, and glorifying Jesus Christ with all his might; even though all the listeners should roar and cry out. Finally, Paul was captured about Pentecost, as I said at verse 17, and perhaps on the very feast of Pentecost itself, to which he alluded, saying at chapter xx, verse 22: "Behold, bound in spirit I go to Jerusalem, and the Holy Spirit testifies that bonds and tribulations await me in Jerusalem," that is to say, The Holy Spirit binds and impels me to Jerusalem, so that on His feast, namely Pentecost, I may be bound in chains for Him. Whence, just as St. Peter twenty-four years before, on the first Christian Pentecost, had his first discourse to the people, Acts ii, so Paul also has one here on the same feast; but with dissimilar cause and outcome. For Peter had listeners, on account of the prodigies of Pentecost, most capable and well-disposed, and therefore immediately by the force of the Spirit and fiery tongue he converted three thousand men; but Paul preached to enemies most hostile to him, demanding his death: whence he obtained no other fruit than that, casting garments and dust into the air, they cried out: Take him from the earth; for it is not lawful for him to live.
Machine translation from the Latin, not reviewed.
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v. 1 cum autem factum esset, ut navigaremus ἀναχθῆναι Scil. ἃ terra in altum mare deferri aóstracti ab ets divulsi ab eorum amplexibus, recto cursu ventmus Coum, insulam quae nunc Stanchio nomen habet sitaque est contra Halicarnassum principem Cariae urbem, ab hac distans XV m. p., inter Samum et Rhodum aequali utrinque intervallo circiter LXXX m. p. (Patr.), et seguenti die Rhodum, insulam XX m. p. a continente ex adverso Peraeae regioni Cariam et Lyciam interiacenti positam (Patr.) et inde Pataram; erat urbs Lyciae primaria celebris ἃ delubro et oraculo Apollinis; additur in altera lectione : et deinde Myram;
Paulus quoque et socii eius cum magna doloris significatione valedixerunt illis; id enim denotatur voce ἀποσπασθέντας ἀπ᾿ αὐτῶν, Chr. δείχνυσι xal τὴν βίαν;
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v. 2 et cum invenissemus navem transfretantem in Phoenicen, ascendenles navigavimus,
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v. 3 cum apparutssemus autem Cypro ἀνχφανέντες τὴν Κύπρον Cyprum conspicati (cum nobis fecissemus apparere Cyprum; Buttmann, Gram. d. neut. Spr. p. 164); altera lectio habet ἀνχαφάναντες; 0206000609 est facere ut appareat (BJ.), relinquentes cam ad sinistram, his docemur Paulum non per fretum patens XXX m. p. inter Ciliciam et Cyprum, sed per altum infra illam insulam Pataris recta Tyrum navigasse, quod iter ita continuatum utique quattuor diebus confici admodum commode potuit (Patr.); immo alii putant vento secundo potuisse confici duobus vel tribus diebus (cf. Felt.) ; navigavimus in Syriam , quo scil. cursus navis dirigebatur et venimus Tyrum ; 1bi entm navis ezpositura erat onus. In Phoenicia evangelium iam erat praedicatum (11,19; 15,3);
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v. 4 inventis autem. discipulis, ἀνευρεῖν quaerendo reperire; qua locutione indicari videtur numerum fidelium haud fuisse magnum (cf. v 5, Felt. Bl.), mansimus ibi diebus septem ; fortasse donec navis exposito onere aliisque mercibus susceptis denuo proficisceretur; qui Paulo dicebant per Spiritum ne ascenderet Ierosolymam; > non hoc dicit quod per Spiritum adhortatio fieret; sed quod per Spiritum noverant » (Oec. Theoph.); didicerant per spiritum propheticum fore ut tribulationes manerent Paulum, si ascenderet lerusalem; ipsi autem de suo addunt rogantes ne ascenderet; volebant ei parcere (CAr.); quare ei suadent ne se periculo certo obiiciat (cf. Salm. Lap. Calm. Beel. Patr. Felt. Wendt), et eodem modo Casstod. : praescientiae virtute commoniti dicebant Paulo, ne festinaret ascendere;
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v. 5 et expletis diebus 1520-0024 explicant Chr. Oec. Theoph. πληρῶσαι profecti ibamus deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem et positis genibus in. [tttore oravimus,; urbs inde ab Alexandro magno in paeninsula erat sita (Bl.); pius profecto est mos valedicendi fusa de genibus oratione; cf. 20,36;
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v. 6 et cum valefecissemus invicem (προσευξάμενοι) ἀπησπα- σάμεθα ἀλλήλους comprecati valediximus inter nos et ascendtmus navem ; illi autem redierunt in sua ; tota narrandi ratione declaratur et honor amorque Paulo a fidelibus exhibitus et fidelium, qui antea inter se minime noverant, maxima animorum coniunctio familiaritasque. Navigarunt a Philippis 20,6 usque ad Ptolemaidam
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v. 7 nos vero navigatione expleta διανύσαντες perficientes navigationem, a Tyro descendimus κατηντήσαμεν pervenimus Ptolemaidam, quae olim nobilis . urbs maritima fuit, antea ab Hebraeis Acco (i27 Iud. 1,31) a Graecis ΓἼἌχη vocata (St.-Jean d'Acre); Tyro distat XXXII m. p. (Patr.); et salutatis fratribus mansimus die una apud illos; Paulus iam non adeo festinat, ut antea (20,16); unde navigatione prospere et celeriter confecta iam pro certo habet se in urbem perventurum ad pentecosten ;
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v. 8 a/ia autem die τῇ 25 ἐπαύριον die postero, die crastino; gig altera autem die profecti venimus Caesaream itinere terrestri circiter XXX m. p. (Patr.); parumper aliter 27. : sunt milia passuum XLIV, m. metr. nostr. LXII, iter (etsi magnum) unius diei; et intrantes domum Philippi evangelistae qui erat unus de septem (6,5) mansimus apud eum; cf. 8,40; evangelistae vocantur qui evangelium, salutem messianam, annuntiant variis in locis neque tamen sunt apostoli neque prophetae (cf. Eph. 5,11. 2 Tim. 5,5 opus fac evangelistae). Clare itaque hic Philippus distinguitur ab apostolo eiusdem nominis — neque tamen confusio quaedam hac distinctione praecaveri poterat (cf. Euseb. ἢ. e. 3,31; M. 20,981). Lucas, socius Pauli qui virginitatem laudat ac commendat, profecto ad eandem virginitatis praestantiam efferendam, non omittit advertere
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v. 9 huic autem erant quattuor. fiae. virgines prophetantes; cf. Luc. 2,36 Anna prophetissa; sicut in vetere testamento mulieribus quoque donum propheticum quandoque concedebatur, ita in novo non penitus ab eo arcebantur, quamvis apostolus mulieres loqui in ecclesia aut docere prohibeat (1 Cor. 14,34. 1 Tim. 2,12). > Post crucem Christi statim in Actis apostolorum una domus Philippi evangelistae quadrigam producit virginum filiarum, ut Caesarea, in qua ex gentibus Ecclesia per centurionem Cornelium fuerat dedicata, etiam virginum puellarum praeberet exempla » (Hieronymus, adv. lovin. 1,39; M. 93, 265). Idem commemorat vidisse Paulam Caesareae domum Cornelii Christi ecclesiam et Philippi 860100185 et cubiculum quattuor virginum prophetarum (ep. 108 n. 8; M. 22,882). Bene adnotant Oec. Theoph. : « manifestum est quod magno studio servabatur virginitas; nisi enim res esset digna magno studio (περισπούδαστον), nequaquam addidisset scriptor rerum quod etiam virgines erant ». Wendt utique monet inde minime commendari moniales catholicorum! Iterum Paulo annuntiatur quid in urbe eventurum sit
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v. 10 e/ cum moraremur per dies aliquot, supervenit quidam a Iudaea propheta, nomine Agabus, erat Caesarea extra Iudaeam propriam. Estne idem Agabus, de quo 11,98? affirmant Beel. Felt. Wendt; sed licet dubitare, quia additur pronomen quidam, velut si Lucas nondum de Agabo mentionem ullam fecisset (cf. Patr.);
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v. 11 is cum venisset ad nos, tulit zonam Pauli et alligans sibi pedes ac manus dixit : haec dicit Spiritus sanctus : virum cuius est zona haec sic alligabunt in lerusalem Iudaei et tradent in manus gentium; more antiquorum prophetarum quod praedicit actu symbolico repraesentat (cf. Is. 20, 9-4. ler. 13,1 seq. 27,2; 28,10. Ez. 4,1; 19,3 etc.). Uti in v. 5, ita hic quoque alii praeter Paulum id solum intelligunt, si ascenderit Paulus ea obventura esse; neque tamen eum iuberi a Spiritu sancto ascendere; unde
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v. 19 quod cum audissemus, rogabamus nos, itineris socii, et qui loci 1llius erant οἱ ἐντόπιοι fideles Caesareenses, ne ascenderet lerosolymam ; Paulo autem persuasum erat sibi eundum esse Domino ita disponente;
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v. 13 tunc respondit Paulus et dizit : quid facitis flentes cum admiratione id enuntiatur (cf. Marc. 11,5) et habet maiorem emphasin quam illud : cur fletis; et af/ligentes cor meum? συνθρύπτοντες infringentes, contundentes cor, id quasi molle reddentes mihique robur ac fortitudinem adimentes vestro ploratu. Profitetur apostolus se intime tangi suorum dolore et lacrimis; at non esse affirmat, cur de sua sorte conturbentar et doleant : ego enim non solum alligari, sed et mori in lerusalem paratus sum propter nomen Domini Iesu, ὑπέρ cf. 5,51; 9,16; 135,26 et vide 20,24; ipsi enim mori lucrum est (Phil. 1,21); v. 1% e? cum ei suadere non possemus, quievimus dicentes : Domini voluntas fiat, senserunt Paulum non pertinacia ductum renuere, sed Dei consilio; ἡσυχάσαμεν tacuimus (uti vulg. 11,18); iam cessabant ei suadere, ne ascenderet, ipsi quoque acquiescentes voluntati Domini. Chr.; in altera lectione ἀποταξάμενοι (18,18 cum valedixissemus) ascendebamus in Ierusalem;
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v. 16 venerunt autem et ez discipulis a Caesarea. nobiscum, adducentes secum apud quem hospitaremur Mnasonem quendam Cyprium, antiquum discipulum, qui scil. primo iam tempore rei christianae fidem susceperat. Altera lectione narratur, in itinere illo eos venisse in aliquem pagum ibique apud Mnasonem divertisse et exinde in urbem esse profectos. Narratio haec est apta; nam a Caesarea in urbem non est unius diei iter, cum sint m. p. LXVIII, metrorum nostrorum milium circiter CII (B/.) ; satis mirum esset, quod ille Mnaso a Caesarea adduceretur, ut apud eum in lerusalem hospitium caperetur, nisi supponas Mnasonem etiam in 16rusalem domum possedisse. Quare alteram lectionem Beís. Bl. Hilg. praeferunt. dunt quos Mileti mansit quosque Caesareae, tum quibus Pataris Tyrum navigavit; erant autem ab altera die azymorum usque ad pentecosten L dies; ab ultimo XLIV. Apparet igitur potuisse Paulum... ante pentecosten Hierosolymis esse.
21:17
v. 17 et cum venissemus Ierosolymam, Ὑενου.. ei; cf. 90,16, Jbenter ἀσμένως cum gaudio exceperunt nos fratres; ut contradictionem in textum inferat, contendit H:/g. hos fratres non posse distingui ab illa multitudine (v. 22) quae praeiudicata in Paulum opinione sit imbuta; criticus non videtur posse intelligere in magna hominum multitudine inveniri sententias varias. Ceterum planum est, Paulum urbem ingredientem non ab universa multitudine esse susceptum. Mox inviserunt praepositos ecclesiae
Uti in altera parte vidimus apostolum itinera peragentem et strenue ad evangelii propagationem laborantem, ita in hac tertia nobis exhibetur multa patiens et captivus. Describitur eius captivitas in ipsa urbe facta, eius captivitas Caesareae, iter romanum et captivitas romana. a) Paulus convenit Iacobum et seniores 21,17-25. ἡμεῖς Yap, item sah, gig nichil habent in te dicere, nos enim scripsimus; δα ἃ μηδὲν Totoutov τηρεῖν autouc εἰ uy CDEHLP al pler ph arm gig Chr Bed (ex graeco). In hac narratione varias difficultates reperiunt critici. Et primo quidem Sorof, Clemen , Jüngst, Hilg. non intelligunt, quomodo fratres libenter Paulum suscipiant et tamen efferant gravia dubia contra Pauli apud gentes apostolatum. Verum non est difficile utrumque conciliare. Ipsi enim omnino cum Paulo consentiunt, laetantur de propagatione evangelii; et quia erga eum maxime afficiuntur, loquuntur de periculo quod imminet etsuadent quomodo illud eum evitare posse existimant. Profecto qua ratione haec duo inter se excludant aut simul non possint consistere nemo dixerit. Bene enim advertere oportet lacobum et presbyteros ipsos nullatenus dubia movere contra Pauli agendi modum; proin nihil esse, cur eum non libenter suscipiant
21:18
v. 18 sequenti autem die introibat. Paulus nobiscum ad lacobum apostolum, fratrem Domini (Gal. 1,19; 2,9), omnesque collecti sunt seniores;
21:19
v. 19 quos cum salutasset , narrabat per singula, quae Deus fecisset in. gentibus per ministerium ipsius; quid magis pronum erat, quam ut Paulus narraret de profectu evangelii? attamen Weizs. verba plana ita pervertit, ut dicat debuisse Paulum coram presbyteris suam'ad gentes missionem defendere, sese purgare de suo praedicandi modo; praeterea narrationem laborare « vitio insanabili »; omitti scil. rem praecipuam, quomodo pecunia ab apostolo collecta sit suscepta (p. 355). Mirum critici desiderium! Lucas de ea collecta nihil in antecedentibus narravit; quid dicturi essent critici, si nunc eius faceret mentionem? nam reprehendunt eum v. g. quod Damasci fideles esse supponat, de quibus in antecedentibus nihil sit narratum etc. Ceterum profecto sufficit quod ipse Paulus postea exponit se eleemosynas facturum in gentem suam venisse (25,17). Atque minime opus fuisse, ut Paulus de suis laboribus se excusaret apud illos, tum ex aliis colligi debuit tum ex
21:20
v. 20 at illi cum audissent, magnificabant Deum; cf. 11,18; proin intense laetati, Deum laudabant et glorificabant quod gentibus quoque salutem det et evangelium inter eas incrementum capiat. Verum eum quoque certiorem faciunt de falso rumore sparso apud Iudaeos : direruntque ei : vides, frater, quot millia sunt in. Iudaeis inter Iudaeos qui crediderunt et omnes sunt aemulatores legis πόσαι μυ-- 262266 minime est proprie accipiendum (B/.) ; hyperbolice magnus designatur numerus; θεωρεῖς (3,16; 19,96) ; rem scil. Paulo iam notam esse declaratur, et ipse iam antea expertus erat quanto studio legis tuendae fideles ex Iudaeis tenerentur (cf. 15,1. 5. Gal. 4,9. 10; 6,12). Si isti extra Palaestinam legis observantiam ipsis quoque gentilibus persuadere nitebantur, fideles in Palaestina etiam magis legis observandae esse studiosi iure censendi erant. Iam isti
21:21
v. 21 audierunt autem de te quia discessionem doceas a Moyse eorum qui per gentes sunt Iudaeo-. rum, dicens non debere eos circumcidere filios suos neque secundum consuetudinem ingredi, χατηχήθησαν edocti sunt; tales rumores spargebant adversarii Pauli, Iudaei, quorum odium et persecutiones iam satis expertus erat, e£ qui eum tamquam contemptorem legis traducebant. Aliquam occasionem capere poterant ex eo quod Paulus observantiam legis fidelibus ex Iudaeis non commendabat et ea docebat ex quibus consequitur illam observantiam impune posse omitti, v. ₪. salutem unice haberi per Christum; « omnia mihi licent, sed non omnia expediunt — si ego cum gratia participo, quid blasphemor? unusquisque in suo sensu abundet; qui non manducat manducantem non iudicet, Deus enim illum assumpsit » etc. cf. Rom. 15,1 seq. 1 Cor. 10,22. 30. Verum exaggeratione quasi Paulus in id incumberet ut mores patrios plene destrueret, ei invidiam creare conabantur Iudaei asiani. Proinde 61 suadent, ut re et opere, non sermone defensionem paret (Chr. Oec.) et ita statim omnem dispellat suspicionem legis contemptae;
21:22
v. 22 quid ergo est? cf. 1 Cor. 15,15. 26; quid in ea rerum conditione faciendum est? nam wtique πάντως omnino oportet convenire multitudinem, audient enim te supervenisse;
21:23
v. 23 hoc ergo fac quod tibi dicimus : sunt nobis viri quattuor votum habentes super se;
21:24
v. 24 his assumptis παραλαξών hos tibi adiungens tamquam socios sanctifica te cum illis, religiose abstine, sicut qui fecit votum nasiraeatus (cf. Num. 6,3); nam nasiraeus omnibus diebus separationis suae sanctus erit Domino (Num. 6,8); ἁγνίζεσθαι apud LXX ponitur pro הציר sese consecrare Domino (6,2. 19), et àmpende in 11115 ut radant capita i. e. eroga sumptus ad sacrificia illa quae in fine nasiraeatus simul cum tonsione capitis offerenda erant (Num. 6,13 seq.). Modus loquendi in tractatu mischnico est valde similis : עלי לגלח נזיר super me i. e. incumbit mihi tondere nasiraeum ; qua locutione scil. quis hunc sensum exprimit, quod adducet sacrificia quae adducere debet nasiraeus, quando tondetur tempore nasiraeatus completo (uti verba illa Maimonides explicat; cf. tract. נזור 2,5; Surenhusius 1]] p. 152). Quem morem in usu 101556 Josephus quoque testatur narrans de Agrippa : victimas immolavit ita ut nihil ἃ lege praescriptum omiserit, unde et multos nasiraeorum tonderi praecepit (ξυρᾶσθαι διέταξε, Antiq. 19,6,1 ; cf. Bell. iud. 2,15,1). Hac ratione igitur palam declarare poterat Paulus venerationem legis : et scient omnes quia quae de te audierunt falsa sunt οὐδέν ἐστιν nihil revera est; proin eum nequaquam esse contemptorem legis neque alios ad legis contemptum inducere, sed amóulas et ipse custodiens legem ; legem semper et ubique a Paulo observari, utique illa actione neque probatur neque id asserere volunt presbyteri ; verum contra calumniam sparsam ostendebatur illa actione apostolum servare legem, quotiescumque occasio seu utilitas aliorum id exigebat. Unum itaque quod Paulo cum offensione aemulatorum legis obiiciebatur ut removeret suadebant 8006668 , uti in altera lectione clarius habetur : quod enim spectat fideles ex gentibus non habent quod dicant contra te; nos enim scripsimus; idem satis indicatur
21:25
v. 25 de his autem qui crediderunt ex gentibus nos scripsimus iudicantes, ut abstineant se ab idolis immolato et sanguine et suffocato et fornicattone; additur in altera lectione quod ad rem omnino pertinet : iudicantes ut nihil tale observent, nisi ut abstineant etc. cf. 15,20. 99. Proin nullam posse fieri affirmant reprehensionem Pauli eo quod fideles ex gentibus non doceat legis custodiam. Sed clamant « critici » : nequaquam fieri potuit, ut Paulus tali consilio acquiesceret (Weizs. Hilg. qui putat idem esse ac si Luthe- , rus in fine vitae diceretur pecuniam dedisse ad Missas persolvendas). Verum isti minime perpendunt id quod ipse Paulus de se affirmat : et factus sum ludaeis tamquam Iudaeus ut ludaeos lucrarer, iis qui sub lege sunt, quasi sub lege essem (1 Cor. 9,20. 21); quae verba certe non frustra dicuntur ab eo; iam quid aliud significant, nisi 50 legem custodire, si qua utilitas pro iis qui sub lege se esse profiteantur inde eluceat? Quare saniores critici concedunt nibil postulari a Paulo quod ipse praestare non posset (cf. Wendt). Quod si autem aliqui (Schürer, Wendi) v. 95 e textu removere volunt quasi alienum ἃ contextu, vehementer errant; altera lectione clare effertur quam apposite id quoque adiungatur. ld solum negare potest qui, sicut Wetzs., neque décretum eiusmodi unquam exstitisse neque si editum esset ullo pacto potuisse 8 Paulo accipi perfracte asserere audet. Acquiescit Paulus prudenti consilio , ut male de se edoctos ab errore revocaret
21:26
v. 26 tunc Paulus assumptis viris παραλαδών, vide ad v. 9&, postera die purificatus ἁγνισθείς consecratus; vide ad
21:28
v. 2&, cum 5 intravit. in. templum annuntians expletionem dierum. purificationis τοῦ ἁγνισμοῦ consecrationis, donec offerretur pro unoquoque eorum oblatio; annuntiat finem nasiraeatus sacerdotibus, ad quem finem tempore scil. voti elapso iam nihil aliud requirebatur quam oblatio sacrificiorum; qui scil. finis non aderat nisi donec offerebantur (προσ- ἠνέχθη) pro singulis sacrificia lege praescripta (Num. 6,13 seq.). Alii ita concipiunt illud donec referentes ad intravit : Paulum intrasse et cum eis mansisse donec singuli victimis Pauli impensis mactatis voto liberarentur (Patr.) vel Paulum intra quattuor dies quater cum singulis intrasse in templum ad sacrificia debita offerenda (Hake). At tumultum contra eum excitant ludaei asiani v. 97 dum autem septem dies consummarentur ἔμελλον 1. e. dum in co esset, ut...; proin ante diem septimum. Ponitur articulus αἱ ἡμέραι (qui utique in altera lectione deest); quare dies 150 noti supponuntur. Sed quales dies? res est incerta. Numerari a die adventus Pauli in urbem (Bed. Calm. Bl.), ab 91,15 (Hilg.), ab incepto Pauli nasiraeatu (Lap. Beel. Patr. Hake), designari tempus per quod pro singulis offerebat sacrificia (Cat. Weiss; sim. Wendt), indicari annuntiationem illam debuisse fieri sacerdotibus ita ut post septem tandem dies sacrificia fierent (Felt.). Ex 25,11 probabilius videtur intelligi dies adventus Pauli in urbem; ad quam sententiam etiam altera lectio consentanea est. Judaeos asianos quam maxime esse Paulo infestos, iam colligitur ex 90,19; hic qui de Asia erant Iudaei, cum vidissent eum in templo, concitaverunt omnem populum et iniecerunt ei manus clamantes, συνέχεον perturbarunt, confusione repleverunt (cf. 2,6; 19,32) populum et ipsum comprehenderunt; v. 98 viri Israelitae, adiuvate, usitata in tali re vox (DI.), hic est homo qui adversus populum et legem et locum hunc omnes ubique docens, gig. docet, eum accusant sicut accusatus erat Stephanus 6,13; ?nsuper et gentiles induxit in templum, i. e. in atrium Israelitarum; quae accusatio eo gravior erat, quia poena capitis proposita gentibus inscriptione publica interdictum erat ne ultra atrium gentilium procederent. Refert Josephus paribus intervallis dispositas fuisse columnas, de lege sanctitatis monentes, alias graecis, latinis litteris alias; nemini licere alienigenae in locum sanctum intrare (Bell. iud. 5,5,2) et quidem sub poena capitis (Antiq. 15,11,5). Eam inscriptionem reperit CA. Clermont-Ganneau in lerusalem septem lineis constantem et magnis exaratam litteris hunc in modum : μηθένα ἀλλογενῇ εἰσπορεύεσθαι ἐντὸς τοῦ περὲ tb ἱερὲν τρυφάχτου xai περιξέλου" ὃς δ᾽ ἂν ληφθῇ ἑαυτῷ αἴτιος ἔσται διὰ τὸ ἐξαχολουθεῖν θάνατον (cf. Revue archéologique, XXIII, 1872, p. 220 seq., 290 seq.). Et quale crimen illud sit, exaggerant clamantes : et violavit χεχοίνωχεν profanavit, polluit (cf. 10,15. Matth. 15,11. Marc. 7,15 etc.) sanctum ἰοcum istum; proin ostendit quantopere eum contemnat. . Quanta autem malitia eam confinxerint accusationem, aptam utique δὰ rabiem popularem excitandam, declaratur
21:29
v. 29 viderant enim Trophimum Ephesium in civitate cum ipso (cf. 90,8), προορᾶν antea videre; gig. previderant; quem 100861 asiani i. e. Ephesii , ex gentilibus esse norunt, quem aestimaverunt, quoniam in templum introduxisset Paulus; hanc itaque falsam conclusionem proponunt ad confirmandam priorem accusationem generalem. Mox e templo rumor de scelere perpetrato et perturbatio spargitur per urbem
21:30
v. 30 commotaquc est civitas tota et facta est concursio populi; et apprehendentes Paulum trahebant eum extra templum, ne scil. caede eius (v. 31) sacrum locum macularent, et statim clausae sunt ianuae a levitis, ne in isto tumultu periculum esset profanationis templi, vel, ut alii putant, ne Paulus in templum quasi in locum tutiorem confugere posset; videtur cnim altare fuisse asyli locus, quod asylum soli homicidae voluntario negabatur (cf. Ex. 91,154. 3 Reg. 2,99-31);
21:31
v. 31 quaerentibus autem eum occidere, nuntiatum est tribuno cohortis quia tota confunditur Ierusalem , ἀνέβη, các; ascendit nuntius scil. ad arcem ÁAntoniam templo contiguam , in qua tribunus, Claudius Lysias (23,96), erat; ibi quoque erat cohors romana auxiliaris una, composita ex equitibus 2*0, peditibus 760, cui praeerat tribunus χιλίαργος (Bl.; de arce Antonia cf. Josephus, Bell. iud. 5,5,8; ex ea totum templum conspici potuit; erat enim illa arx custodia φρούριον urbis; qua parte arx iungebatur templi porticibus, in ambas descensus habebat (χαταξάσει:), per quos descendentes vigiles (semper enim in Antonia erat romana legio) et variis in locis ad porticus stantes cum armis festis diebus populum observabant ne quid novi moverent. Per Romanos eripitur Paulus furori Iuadaeorum, ne ab iis trucidaretur
21:32
v. 32 qui statim assumptis militibus et centurionibus (gig. et centurione), unde e decem centuriis cohortis plus una tribunus excitaverat (B/.); neque hoc est improbabile, quia ei magna totius urbis perturbatio et insurrectionis periculum (vide alteram lec.) nuntiabatur; decurrit ad 11/05 ex arce; qui cum vidissent tribunum et milites, cessaverunt percutere Paulum ;
21:33
v. 33 tunc accedens tribunus apprehendit eum; quem auctorem tumultus et seditionis habebat (v. 38) et iussit eum alligari catenis duabus cf. 19,6; quod Agabus praedixerat v. 11 iam impletur eo quidem modo, ut Iudaei non ipsi alligaverint, sed effecerint ut alligaretur; ipsi sunt auctores captivitatis eius. Tribunus ex turba quaerit de viro et de causa cur eum male tractarint : et interrogabat, quis esset et quid fecisset τίς εἴη (cf. 17,11; 25,90) xai τί ἐστιν πεποιηχώς ; unde de ipso adhuc incertum se esse indicat, sed certum ipsum facinus quoddam pessimum perpetrasse. Sed ex turba hominum concitata frustra certum et concors exspectatur responsum
21:34
v. 3& alii autem aliud clamabant 1n turba; cf. 19,39; et cum non posset certum cognoscere prae tumultu, v3, δυναμένου, habes genitivum absolutum, quamvis subiectum principalis sententiae sit idem (cf. Matth. 1,18; Buttmann p. 970, Blass, Gramm. p. 946), iussit duci eum 1n castra, in stationem militarem in arce;
21:35
v. 35 et cum venisset ad gradus, quibus scil. a templi porticu in arcem ascendebatur (vide ad v. 31), contigit ut portaretur a militibus propter vim populi; tantus erat turbae impetus, ut milites ne Paulus a turba sibi eriperetur eum portarent;
21:36
v. 36 sequebatur enim multitudo populi clamans : tolle eum scil. de medio; acclamatio furentium qua mortem eius postulant (cf. Luc. 23,18. Ioan. 19,15). Paulus pro suo in populum suum amore animos furentium alloquio placare et docere desiderat; unde populum alloquendi veniam sibi fieri exoptat
21:37
v. 37 et cum coepisset induci in castra Paulus, dicit tribuno : si licet mihi loqui aliquid ad te? εἰ in directa quoque interrogatione cf. 1,6; 7,1; 19,9. Ille miratur audiens eum graece loquentem : qui dizit : graece nosti?
21:38
v. 38 nonne tues Aegyptius οὐχ ἄρα non igitur es Aegyptius? ex eo quod graece loquitur, concludit tribunus falso ἃ se esse existimatum Paulum esse Aegyptium, qui ante hos dies tumultum concitasti et eduxisti in desertum quattuor millia virorum sicariorum? narrat losephus quoque Aegyptium pseudoprophetam collegisse περὶ τρισμυρίους, eosque ex solitudine ad montem Olivarum perduxisse; verum Felicem conatum hominis (qui voluisset dominationem irruptione in urbem facta occupare) praevenisse et facto congressu Aegyptium cum paucis evasisse, plurimos trucidatos vel captos esse, reliquos dispersos (Bell. iud. 2,13,5); Anüq. 20,8,6 idem scribit de ea re, esse trucidatos quadringentos, ducentos vivos captos. Discrimen numerorum iam advertit Beda : « non est de hoc numero satellitum inter tribunum qui haec locutus est et Iosephum qui de Aegyptio scripsit habenda controversia; potuit enim fieri ut primo cum paucis adveniens plures sibi postea publica freude coniunxerit ». Ceterum Josephus sibi non constat in duplici narratione; nam sexcenti, quos dicit in Antiq. trucidatos aut captos, non sunt πλεῖστοι τῶν σὺν αὐτῷ, de quibus in Bell. loquitur i. e. non sunt plurimi ex triginta fere hominum millia. Sicarii vocabantur latrones sicas, gladios breviores, sub veste, ὑπὸ τοῖς χόλποις sub sinubus, gestantes (Bell. iud. 2,17,6 cf. Antiq. 20,8,10), qui clam quem vellent occidebant, etiam interdiu media in urbe praecipue diebus festis plebi immixti inimicos suos percutiebant; cumque concidissent, illi qui caedem fecerant, cum adstantibus indignari se simulabant (Bell. iud. 2,13,3). Qui censebantur amici Romanorum, sicariorum insidiüs quam maxime petebantur. Cum Aegyptius ille fraude sua et mendacio tot homines perdidisset et ipse incolumis evasisset, potuit tribunus facile colligere in redeuntem illum converti furorem plebis!; ante hos dies cf. 5,36, ante hoc tempus, pridem (///.); sub Felice praeside, de quo vide 25,10;
21:39
v. 39 et dixit ad eum Paulus : ego homo sum quidem Iudaeus a Tarso Ciliciae, cf. 11,95; in altera lectione statim habetur quod 22,3 dicitur; insuper in ea bene inter se respondent particulae 4iv-2:; illa enim universale aliquod proponit, cui δὲ strictius aliquod subiicit (uti Klotz, Devar. I p. 122 notio particularum declaratur), non ignotae civitatis municeps, πολίτης civis (gig.); adhibet litoten, qua civitas nobilis ac celebris designetur; amorem patriae adsignificari quandoque monent; rogo autem te, permutte mihi loqui ad populum ; iam explicat , cur quaesierit v. 37; « sperabat Paulus populum oratione sua se placare posse; quae spes quamvis irrita fuerit, praeclarum est documentum animi illius viri, qui populi sui summo amore imbutus nunquam de eo desperare potuit. Rom. 9-11 » (B/.) et apposite notat Lap. : « vide hic Pauli pectus ardens amore suae gentis, licet erga se ingratissimae sibique inimicissimae, quod in tantis iniuriis adhuc de ludaeorum salute cogitat, si vel aliquos possit Christo lucrifacere et salvare; vide quantus in eo fuerit zelus honoris divini ad propagandum nomen et Ecclesiam Christi; nam in mediis vinculis et tumulti bus ipsoque agone mortis tacere non potest ». Tribunus clamante turba nullam certam accusationem perceperat (v. 84), quod de Paulo suspicatus erat, ipse Paulus diluerat; unde eum iam non habebat virum scelestum ; quare merito sperare poterat alloquio Pauli posse sedari tumultum;
21:40
v. &0 et cum ille permisisset, Paulus stans in gradibus annuit manu ad plebem (cf. 12,17; 13,16) et magno silentio facto allocutus est lingua hebraea i. e. quae tum in Iudaea in usu erat τῇ 2600056 Σδιαλέχτῳ, specie quadam linguae aramaicae; merito sperare poterat sermone patrio aures animosque magis demulceri eosque facilius placari, cum ipsa lingua hebraea utens honorem deferret Iudaeis.
21:1
(Acts 16:10-40). Around 57 or 58 he again follows Paul from Philippi to Jerusalem, during the third apostolic journey (Acts 21:1-17). He is present at the arrest and imprisonment of Paul (Acts 21:18-26:32). Then, when the prisoner is transferred from Caesarea to Rome, L. accompanies him (Acts 27:22-28:29). …
… St. Paul, on his last journey to Jerusalem, having embarked at Miletus, passed by Cos and Rhodes and then landed at Patara, near the mouth of the Xanthus, where he immediately found a ship bound for Phoenicia (Acts 21:1-4). On the journey that carried him as a prisoner to Italy (ibid. 27:1), having embarked at Caesarea, he put in at Myra, where he was transferred to a ship that came from Alexandria …
21:3
Tyre (Heb.-Phoenician Şor, Şor; cf. Şor « fortress »; Gr. Τύρος; Mod. Şūr)
… there remained, however, the great memory of its past power, ordinarily in union with Sidon, as the allusions of the Gospel show (Mt. 11:21-22; 15:21; Mk. 3:8; 7:24, 31; Lk. 6:17; 10:13 and following), together with a certain movement in its port (Acts 21:3-7).
21:5
… 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).
21:7
… On learning that he was a Roman citizen, he released him and sent him to the Sanhedrin, but, informed by Paul's nephew of a conspiracy, he sent him under good escort to Caesarea (Acts 21:30-40; 22:24-30; 23:12-33; cf. 21:7 and 22) to the procurator Felix (v.).
Christianity had followers there from the beginning, and St. Paul (Acts 21:7) visited its community on his journey from Caesarea to Rome. …
21:8
… arrested in Jerusalem, was held there as a prisoner for two years (from 58 to 60), under the procurators Felix and Festus: here he appealed to Caesar and, after defending himself also before Agrippa II and Berenice, embarked for Rome (Acts 9:30; 18:22; 21:8; 23:23-27:2).
… In this ministry the Apostles were assisted by a special class of catechists called in the New Testament "evangelists" or proclaimers of the "good news," to whom were added the "doctors" or "teachers," that is, persons endowed by the Spirit with the "gift" of teaching (cf. Acts 21:8; 8:5 ff., 40; Eph. 4:11; II Tim. 4:5; Rom. 12:7; I Cor. 12:8: to the "evangelists" was perhaps entrusted the first evangelization, and to the "doctors" or "teachers" the task of perfecting …
… The first time the title is applied to the deacon Philip (Acts 21:8), perhaps to distinguish him
Luke drew, at least mediately, on the treasury of Mary's memories (Lk. 2:19, 51). He had the possibility of receiving precious information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. 8:2-3; 23:55), Martha and Mary (ibid. 10:38) could inform him of …
… They are already spoken of in the Acts of the Apostles, but they were numerous in the following times (Acts 21:8-9; 1 Cor. 7:8-9; Rev. 14:4; Eusebius, Hist. eccl., III, 31: PG 21, 279; Clement of Alexandria, Strom., II, 18: PG 8, 1040). Later they received the name of "ascetics," from the …
PHILIP THE DEACON. - Second of the 7 deacons ordained by the Apostles (Acts 6:9), also called Philip the evangelist (Acts 21:8) to distinguish him from the apostle of the same name. …
21:9
… The Acts of the Apostles describe the voluntary poverty of the faithful of Jerusalem (4, 34), mention the 4 virgin daughters of the deacon Philip (Act. 21, 9), that is, consecrated to virginity (cf. Eusebius, Hist. eccl., III, 31; PG 20, 279). The apologists of the 2nd-3rd centuries, St. Justin (Apol., I, 14-15; PG 6, 348-49), Athenagoras …
… the Apostles: I Cor. 12:28 ff.; 14:1-5, 24, 29, 31 f.; Eph. 2:20; 3:5; 4:11; several times, in the New Testament, these interpreters of God appear, giving predictions, reading the secrets of hearts; bearers of the divine word (Acts 11:27; 19:6; 21:9 f.), they build up, exhort, encourage. …
21:10
… Spirit" his imprisonment at Jerusalem, by a symbolic action (a close parallel in Jn. 21:18) followed by an explanation, according to the custom of the prophets of the Old Testament (cf. Ez. 3:25 and 4:8); but he did not dissuade him from his journey (Acts 21:10-14). The indefinite τις (Acts 21:10) leads some to distinguish two men named A. The double case of A. demonstrates that the charism of the "prophet," although it does not essentially …
… In Philip's house, where Paul stayed "many days," a certain prophet Agabus (v.) "took Paul's belt, and bound his own feet and hands with it," foretelling by that symbolic action Paul's imprisonment in Jerusalem (Acts 21:10 ff.).
the many [washings] of the Pharisees (to signify legal purity), Pilate's washing of his hands (symbol of innocence), etc. The symbolic action of Agabus (v.), who binds his own hands and feet with Paul's belt, foretells his imprisonment (Acts 21:10-13).
21:18
James, a brother of Jesus, was the first bishop of Jerusalem; cf. Acts 15:13; 21:18; Gal. 1:19; 1 Cor. 15:7; Hegesippus relates many things about him (Eusebius, Hist. eccl., II, 4-6; PG 20, 197 ff.).
… The deacon Philip resided there with his prophetess daughters (Acts 8:40; 21:18). St. Peter baptized there Cornelius, a centurion of the Italic cohort (Acts 10), the first uncircumcised man to enter the Church. …
(Acts 16:10-40). Around 57 or 58 he again follows Paul from Philippi to Jerusalem, during the third apostolic journey (Acts 21:1-17). He is present at the arrest and imprisonment of Paul (Acts 21:18-26:32). Then, when the prisoner is transferred from Caesarea to Rome, L. accompanies him (Acts 27:22-28:29). He is at Paul's side, though perhaps not continuously, at the time of the …
… 195), with all the prerogatives of a bishop (cf. J. Colson, L'évêque dans les communautés primitives, Paris 1951, pp. 21-26). He stands out not only as the president, but above all as the bond of unity of the college of presbyters, who gather around him (Acts 21:18-19), as previously around the Apostles (ibid. 15:6-29). In the same community, from the very beginnings, the seven ministers of the tables had been appointed (ibid. 6:1-7), commonly regarded …
21:26
… that the obligation to observe new moons and sabbaths no longer holds (Col. 2, 16). The Apostles and the first Christians, although for some time they gathered together with the Jews on the Sabbath day for the praise of God (Acts 2, 46; 3, 1; 5, 12; 21, 26), soon held their own assemblies for prayer and for the celebration of the Eucharist (Acts 2, 42), so as to introduce the custom of sanctifying the day following the Sabbath, on which …
21:27
… In 1871 in Jerusalem he discovered one of the steles that prohibited Gentiles from entering the court reserved for the Jews in the Temple (cf. Acts 21:27-30). In 1880 he oversaw the cast of the inscription found in the tunnel that carried water from the Virgin's Fountain to the Pool of Siloam. …
Epistles I-II to the Thessalonians
… They feign a popular uprising in order to kill St. Stephen without authorization (Acts 7:57-60); only the providential intervention of a tribune snatches Paul from their hands, as they drag him out of the sacred place to kill him (ibid. 21:27-34); and the tribune must send him under escort to Caesarea, to thwart the conspiracy formed to do away with him (ibid. 23:12-35). Under Herod Agrippa (ibid. 12) James is killed, …
Gentile-Christian Trophimus of Ephesus (Acts 21:27 ff.).
Trophimus (Τρόφυμος, "Nourished", "Pupil"), Saint
served for the Israelites, stirred up a riot, in which Paul was arrested by the Roman tribune Claudius Lysias (Acts 21:27-33). In 66-67, while he was following the Apostle on his last journey to the East, an illness forced him to stop at Miletus (II Tim. 4:20). According to C. Spicq, G. Ricciotti, P. De …
21:29
… "προτεύχημα" = outer wall) was the raised level (10 cubits wide) on which stood the wall that enclosed the temple; one ascended to it by 14 steps, it was 10 cubits wide and ran all around the temple; the gentiles and the impure could not penetrate it (cf. Acts 21:29-30, perhaps also Eph. 2:14). On the enclosing wall of the temple (25 cubits high on the inside) Herod hung the war trophies taken from the conquered peoples and his personal offerings as anathema. …
21:30
… On learning that he was a Roman citizen, he released him and sent him to the Sanhedrin, but, informed by Paul's nephew of a conspiracy, he sent him under good escort to Caesarea (Acts 21:30-40; 22:24-30; 23:12-33; cf. 21:7 and 22) to the procurator Felix (v.).
21:37
The books of the New Testament mention numerous Hellenistic Jews in Jerusalem (Acts 6:1; 9:29): ἑλληνιστής (from ἐλληνίζειν, "to live like the Greeks" or "to speak Greek"), translated by the Vulgate (wrongly) as Graecus, is the Jew who speaks Greek (Acts 21:37-39) because he was born or domiciled in the world of Hellenic language and culture. …
21:38
… 5:37), a certain Theudas (ibid. 5:36), another Jew who came from Egypt and managed to attract around himself thousands of assassins in the time of the procurator Felix, and a scribe named Matthias (Josephus, op. cit., XX, 3, 6; Bellum Iud., II, 13, 5 and Acts 21:38). The expectation of a great liberator had passed from Judaism into the pagan world as well, according to the testimony of Suetonius and Tacitus. …
21:39
… Iud., I, 4, 3); Jews of C. took part in the dispute of Stephen in Jerusalem (Acts 6, 9). During the Roman dominion the most notable event was the birth in Tarsus, the principal city (Acts 21, 39), of St. Paul, who practised the trade common in that region, that is, that of "tent-maker"; from the stiff and thick hair of goats were made fabrics called precisely cilician. …
21:40
Matthew, Apostle, Evangelist, Saint
… This was no longer the ancient Hebrew language (as Schegg, Belser, Cladder and others think), but Aramaic, also commonly called "Hebrew" in the New Testament (Jn. 5:2; 19:17; Acts 21:40), in the writings of Flavius Josephus (Antiq. …
21:47
… Iud., I, 4, 3; Acts 21:47).
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.