Paul declares to the people the history of his conversion. He escapes scourging by claiming the privilege of a Roman citizen.
Being licensed by the Tribune to speake to the people, he shevveth them that he vvas once as earnest on that side as they novv be: 6 and hovv strange and miraculous his conuersion vvas. 17 They heare him quietly, vntil he began to make mention of a vision that sent him avvay from them to the Gentils. 22 Then they crie out vpon him so, 23 that for their crying the Tribune commaundeth him to be scourged as Which yet by his vvisedom he escapeth.
1Men, brethren and fathers, hear ye the account which I now give unto you.Uomini fratelli, e padri, udite la mia difesa, la quale io fo adesso dinanzi a voi.MEN brethren and fathers, heare vvhat account I doe render novv vnto you.Viri fratres, et patres, audite quam ad vos nunc reddo rationem. 2(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)E avendo quelli sentito, che parlava loro in lingua Ebrea, tanto più gli prestaron silenzio.(And vvhen they had heard that he spake to them in the Hebrevv tongue, they did the more keepe silēce.Cum audissent autem quia hebræa lingua loqueretur ad illos, magis præstiterunt silentium. 3And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:Ed egli disse: Io sono uomo Giudeo nato in Tarso della Cilicia, ma allevato in questa città ai piedi di Gamaliele, istruito secondo la verità della paterna legge, zelator della legge, come tutti voi oggi siete:And he saith,) I am a man a Ievve, borne at Tarsus in Cilicia, but brought vp in this citie, at the feete of Gamaliel instructed according to the veritie of the lavv of the fathers, an emulátour of the Lavv as also al you are this day:Et dicit: Ego sum vir Judæus, natus in Tarso Ciliciæ, nutritus autem in ista civitate, secus pedes Gamaliel eruditus juxta veritatem paternæ legis, æmulator legis, sicut et vos omnes estis hodie: 4Who persecuted this way unto death, binding and delivering into prisons both men and women,Il quale ho perseguitato fino a morte questa scuola, legando, e mettendo in prigione uomini, e donne,vvho persecuted this vvay vnto death, binding & deliuering into custodies men & vvomē,qui hanc viam persecutus sum usque ad mortem, alligans et tradens in custodias viros ac mulieres, 5As the high priest doth bear me witness and all the ancients. From whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.Come ne è a me testimone il principe de' sacerdoti, e tutti i seniori, da' quali ricevute lettere per Damasco ai fratelli, io me ne andava per condurli di colà legati in Gerusalemme, perché fosser puniti.as the high Priest doth giue me testimonie, and al the auncients. of vvhom receiuing letters also to the brethren, I vvent to Damascus, that I might bring them thence bound to Hierusalem, to be punished.sicut princeps sacerdotum mihi testimonium reddit, et omnes majores natu: a quibus et epistolas accipiens, ad fratres Damascum pergebam, ut adducerem inde vinctos in Jerusalem ut punirentur.
6And it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light:Or avvenne, che, mentre faceva strada, e mi avvicinava a Damasco, di mezzogiorno repentinamente mi folgoreggiò d'intorno una gran luce dal cielo:And it came to passe as I vvas going, and dravving nigh to Damascus at midday, sodēly from heauen there shone round about me much light:Factum est autem, eunte me, et appropinquante Damasco media die, subito de cælo circumfulsit me lux copiosa: 7And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?E caduto sul suolo, udii una voce, che a me dicea: Saulo, Saulo, perché mi perseguiti?and falling on the ground, I heard a voice saying to me, Saul, Saul, vvhy persecutest thou me?et decidens in terram, audivi vocem dicentem mihi: Saule, Saule, quid me persequeris ? 8And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.E io risposi: Chi se' tu, Signore? E dissemi: Io sono Gesù il Nazareno, cui tu perseguiti.And I ansvvered, Vvho art thou Lord? And he said to me, I am IESVS of Nazareth, vvhom thou persecutest.Ego autem respondi: Quis es, domine ? Dixitque ad me: Ego sum Jesus Nazarenus, quem tu persequeris. 9And they that were with me saw indeed the light: but they heard not the voice of him that spoke with me.E quelli, che eran meco, vider la luce, ma non sentiron la voce di lui, che meco parlava.And they that vvere vvith me, savv the light in deede, but the voice they heard not of him that spake vvith me.Et qui mecum erant, lumen quidem viderunt, vocem autem non audierunt ejus qui loquebatur mecum. 10And I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus; and there it shall be told thee of all things that thou must do.Ed io dissi: Che farò io, o Signore? E il Signore mi disse: Alzati, va' in Damasco: e quivi ti sarà parlato di tutto quello, che dei fare.And I said, Vvhat shal I doe Lord? And our Lord said to me, Arise and goe to Damascus: and there it shal be told thee of al things that thou must doe.Et dixi: Quid faciam, domine ? Dominus autem dixit ad me: Surgens vade Damascum: et ibi tibi dicetur de omnibus quæ te oporteat facere. 11And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus,E non avendo uso degli occhi per cagione del chiarore di quella luce, menato a mano da' compagni giunsi a Damasco.And vvhereas I did not see for the brightnesse of that light, being led of my companions by the hand, I came to Damascus.Et cum non viderem præ claritate luminis illius, ad manum deductus a comitibus, veni Damascum. 12And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there,E un certo Anania, uomo pio secondo la legge, lodato per testimonianza di tutti i Giudei, che ivi dimorano,And one Ananias, a man according to the Lavv hauing testimonie of al the Ievves inhabitants,Ananias autem quidam vir secundum legem, testimonium habens ab omnibus cohabitantibus Judæis, 13Coming to me and standing by me, said to me: Brother Saul, look up. And I, the same hour, looked upon him.Venuto da me, e standomi davanti, disse: Saulo fratello apri gli occhi. E io nello stesso punto lo mirai.comming to me, and standing by me, said to me, Brother Saul, looke vp. And I the self same houre looked vp on him.veniens ad me et astans, dixit mihi: Saule frater, respice. Et ego eadem hora respexi in eum.
14But he said: The God of our fathers hath preordained thee that thou shouldst know his will and see the Just One and shouldst hear the voice from his mouth.Ed egli disse: il Dio de' padri nostri ti ha preordinato a conoscer la sua volontà, e a vedere il giusto, e a udire la voce della sua bocca:But he said, The God of our fathers hath prëordained thee, that thou shouldest knovv his vvil, and see the Iust one, and heare a voice from his mouth:At ille dixit: Deus patrum nostrorum præordinavit te, ut cognosceres voluntatem ejus, et videres justum, et audires vocem ex ore ejus: 15For thou shalt be his witness to all men of those things which thou hast seen and heard.Conciossiachè sarai testimone a lui presso tutti gli uomini di quelle cose, che hai vedute, e udite.because thou shalt be his vvitnes to al men, of those things vvhich thou hast seen and heard.quia eris testis illius ad omnes homines eorum quæ vidisti et audisti. 16And now why tarriest thou? Rise up and be baptized and wash away thy sins, invoking his name.E ora che aspetti tu? Sorgi, e sii battezzato, e lava i tuoi peccati, invocato il nome di lui.And novv vvhat tariest thou? Rise vp, and be baptized, & vvash avvay thy sinnes inuocating his name.Et nunc quid moraris ? Exsurge, et baptizare, et ablue peccata tua, invocato nomine ipsius. 17And it came to pass, when I was come again to Jerusalem and was praying in the temple, that I was in a trance,Ed essendo io ritornato in Gerusalemme mi avvenne, che orando nel tempio, fui rapito fuor di me stesso,And it befel me returning into Hierusalem, and praying in the temple, that I vvas in a traunce,Factum est autem revertenti mihi in Jerusalem, et oranti in templo, fieri me in stupore mentis, 18And saw him saying unto me: Make haste and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me.E vidi lui, che a me diceva: spicciati, ed esci presto di Gerusalemme: perché non riceveranno la tua testimonianza riguardo a me.and savv him saying vnto me, Make hast, and depart quickely out of Hierusalem: because they vvil not receiue thy testimonie of me.et videre illum dicentem mihi: Festina, et exi velociter ex Jerusalem: quoniam non recipient testimonium tuum de me. 19And I said: Lord, they know that I cast into prison and beat in every synagogue them that believed in thee.E io dissi: Signore, eglino sanno, che era io, che metteva in prigione, e batteva per le sinagoghe quelli, che credevano in te:And I said, Lord, they knovv that I did cast into prison and beate in euery synagogue them that beleeued in thee.Et ego dixi: Domine, ipsi sciunt quia ego eram concludens in carcerem, et cædans per synagogas eos qui credebant in te:
20And when the blood of Stephen thy witness was shed, I stood by and consented: and kept the garments of them that killed him.E mentre spargevasi il sangue di Stefano tuo testimone, io era presente, e consenziente, e custodiva le vesti di coloro, che lo uccidevano.And vvhen the bloud of Steuen thy vvitnes vvas shed, I stoode by and consented, and kept the garments of them that killed him.et cum funderetur sanguis Stephani testis tui, ego astabam, et consentiebam, et custodiebam vestimenta interficientium illum. 21And he said to me: Go, for unto the Gentiles afar off will I send thee.Ed ei disse a me: va', che io ti spedirò alle nazioni rimote.And he said to me, Goe, for into the Gentiles a farre vvil I send thee.Et dixit ad me: Vade, quoniam ego in nationes longe mittam te. 22And they heard him until this word and then lifted up their voice, saying: Away with such an one from the earth. For it is not fit that he should live.E fino a questa parola lo ascoltavano, ma allora alzaron la voce, dicendo: togli dal mondo costui: imperocché non e giusto, ch'ei viva.And they heard him vntil this vvord, and they lifted vp their voice, saying, Avvay vvith such an one from the earth: for it is not meete he should liue.Audiebant autem eum usque ad hoc verbum, et levaverunt vocem suam, dicentes: Tolle de terra hujusmodi: non enim fas est eum vivere. 23And as they cried out and threw off their garments and cast dust into the air,E gridando essi, e scagliando via le loro vesti, e gettando la polvere in aria,And vvhen they cried out, and threvv of their garments, and cast dust into the aire,Vociferantibus autem eis, et projicientibus vestimenta sua, et pulverem jactantibus in aërem, 24The tribune commanded him to be brought into the castle, and that he should be scourged and tortured: to know for what cause they did so cry out against him.Comandò il tribuno, che egli fosse menato negli alloggiamenti, e fosse flagellato, e interrogato affin di scoprire, per qual motivo così gridassero contro di lui.the Tribune commaunded him to be caried into the castel, and to be beaten vvith vvhippes, and that he should be tormented: to knovv for vvhat cause they did so crie at him.jussit tribunus induci eum in castra, et flagellis cædi, et torqueri eum, ut sciret propter quam causam sic acclamarent ei. 25And when they had bound him with thongs, Paul saith to the centurion that stood by him: Is it lawful for you to scourge a man that is a Roman and uncondemned?E legato che l'ebbero con corregge, disse Paolo al centurione, che gli stava davanti: è egli lecito a voi di flagellare un uomo romano non condannato?And vvhen they had bound him very straight vvith thōgs, Paul saith to the Centurion standing by him: Is it lavvful for you to vvhippe a man that is a Romane and vncondemned?Et cum astrinxissent eum loris, dicit astanti sibi centurioni Paulus: Si hominem Romanum et indemnatum licet vobis flagellare ?
26Which the centurion hearing, went to the tribune and told him, saying: What art thou about to do? For this man is a Roman citizen.La qual cosa avendo udita, il centurione andò dal tribuno, e diegliene avviso, dicendo: che è quello, che tu sei per fare? mentre quest'uomo è cittadino Romano.Vvhich the Centurion hearing, vvent to the Tribune, and told him, saying, Vvhat vvilt thou doe? for this man is a citizen of Rome.Quo audito, centurio accessit ad tribunum, et nuntiavit ei, dicens: Quid acturus es ? hic enim homo civis Romanus est. 27And the tribune coming, said to him: Tell me. Art thou a Roman? But he said: Yea.E portatosi da lui il tribuno, gli disse: dimmi, sei tu Romano? Ed egli disse: sì veramente.And the Tribune comming, said to him, Tel me, art thou a Romane? But he said, Yea.Accedens autem tribunus, dixit illi: Dic mihi si tu Romanus es ? At ille dixit: Etiam. 28And the tribune answered: I obtained the being free of this city with a great sum. And Paul said: But I was born so.E il tribuno rispose: io a caro prezzo ho ottenuto questa cittadinanza. E Paolo disse: io poi tale anche sono nato.And the Tribune ansvvered, I obtained this citie vvith a great summe. And Paul said, But I vvas also borne to it.Et respondit tribunus: Ego multa summa civilitatem hanc consecutus sum. Et Paulus ait: Ego autem et natus sum. 29Immediately therefore they departed from him that were about to torture him. The tribune also was afraid after he understood that he was a Roman citizen and because he had bound him.Subito adunque si ritiraron da lui quelli, che stavan per batterlo. E lo stesso tribuno ebbe paura, dopo che seppe esser lui cittadino Romano, anche perché lo aveva legato.Immediatly therfore they departed from him that vvere to torment him. The Tribune also feared after he vnderstoode that he was a citizē of Rome, and because he had bound him.Protinus ergo discesserunt ab illo qui eum torturi erant. Tribunus quoque timuit postquam rescivit, quia civis Romanus esset, et quia alligasset eum. 30But on the next day, meaning to know more diligently for what cause he was accused by the Jews, he loosed him and commanded the priests to come together and all the council: and, bringing forth Paul, he set him before them.E il dì seguente volendo cerziorarsi del motivo, per cui fosse accusato da' Giudei, lo disciolse, e ordinò, che si adunassero i sacerdoti, e tutto il sinedrio, e menato fuora Paolo, lo pose loro dinanzi.But the next day meaning to knovv more diligently for vvhat cause he vvas accused of the Ievves, he loosed him, and commaunded the Priests to come together and al the Councel: & bringing forth Paul, he set him among them.Postera autem die volens scire diligentius qua ex causa accusaretur a Judæis, solvit eum, et jussit sacerdotes convenire, et omne concilium: et producens Paulum, statuit inter illos.
22:1
about the year A.D. 58.
Witham
Hear ye the account.[Ver. 1. Quam reddo rationem, akousate...tes apologias.] In the Greek, to the apology, or defence. (Witham)
22:3
Philo
The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. (Philo, de Essenis)
22:4
Witham
This way. That is, the Christian faith, which now I profess. (Witham)
22:5
Witham
As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. (Witham)
22:9
Witham
Heard not the voice. To reconcile this with Acts 9:7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. (Witham)
They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts 9:7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining.
22:14
Witham
Shouldst...see the Just One. Our Saviour appeared to St. Paul, as it is said; (chap. 9:7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. (Witham)
To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead.
22:16
Tirinus
Wash, etc. The contrition and charity of St. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. (Tirinus)
Witham
Calling upon his name. In such manner, says St. Chrysostom, (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. (Witham)
22:17
about the year A.D. 37.
Witham
To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians 15:9.[2 Corinthians 12:2.?] (Witham)
22:20
22:21
Bristow
Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this St. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. (Bristow)
22:22
Calmet
This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet)
Bible de Vence
Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)
22:23
Witham
Threw off their garments. Or pulling them open to shew themselves ready to stone him. (Witham)
Menochius
This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, etc. (Menochius)
22:25
Witham
A Roman. That is, a Roman citizen, a freeman of Rome. (Witham)
Calmet
The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. (Calmet)
See also Gretser de cruce, lib. 1:chap. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged.
22:28
Appianus
Civilitatem; that is, Civitatem, Graecè, politeian, the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. (Appianus, civilium 5.)
22:29
St. Augustine
The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. 1:de Serm. Dni. Acts 29.)
Salvian. De Gubern. Dei
It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Salvian. De Gubern. Dei, lib. v.)
Denis the Carthusian
If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)
22:9
Heard not the voice.... That is, they distinguished not the words; though they heard the voice. Acts 9. 7.
22:14
Just One.... Our Saviour, who appeared to St. Paul, Acts 9. 17.
22:3
Concordance Act. 21, 39.
22:4
Concordance Act. 8, 3
22:5
Concordance Act. 9, 2
22:16
The Sacramc of Baptisme doth it self vvash avvay sinnes as here is plaine, & therfore doth not only signifie (as the Heretikes affirme) that out sinnes be forgiuen before, or othervvise by faith only remitted Vvhereby the Churches doctrine is proued to be fully agreable to the Scriptures, that the Sacraments giue grace ex opere operato. that is, by the force & vertue of the vvorke and vvord, done & said in the Sacrament.
22:20
〈Greek〉
Not only the Principals but al that consent to the death or vexation of Christian men for the Catholike saith, do highly offend. vvhich the Apostle confesseth here, that Gods mercie may be more notoriously glorified in him hereby.
Concordance Act. 7, 38.
22:30
〈Greek〉
22:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… then, how prudently (he does this). Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself. “He spake unto them,” it says, “in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defence which I make now unto you.” (
22:2
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… “Hear ye,” says he, “my”—he says not, “teaching,” nor “harangue,” but, “my defence which I now make unto you.” He puts himself in the posture of a suppliant. “And when they heard that he spake in the Hebrew tongue to them, they kept the more silence.” (
22:3
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… Observe also how he prepares the way for his discourse, beginning thus: “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 52
… They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: “touching all these things I answer for myself:” now that these are not things in accordance with my ways, my accusers themselves are witnesses: “my manner of life from my youth,” etc. ( v. 4 .) which is what he says on a former occasion “Being a zealot.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.17
… This, however, is a mode of speech of the same kind with what is intended when we say that the Apostle Paul was born in Tarsus of Cilicia;
22:4
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm. Then he brings forward proofs also, saying, “and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders” (
22:5
Pseudo-Clement The Recognitions of Clement 1.71
… and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled thither.
22:6
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator ( ἀξιόπιστος ), he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. “Fell to the earth”: (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest.” (
22:8
St Irenaeus of Lyons † AD 202 Against Heresies 3.15.1
… or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: “Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;”
22:9
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.15
132. Paul, moreover, as it is written in the Acts of the Apostles,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” ( v. 5 ) thus in the first place confessing himself His servant. “And the Lord said, I am Jesus, whom thou persecutest:” think not thy warring is with men.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 21, 22 .) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… “As I came nigh,” he says, “unto Damascus, about noonday.” See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me.” (
22:10
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. Enter into the city,” it says, “and there it shall be spoken to thee of all that is appointed for thee to do.” (
22:11
Tertullian † AD 220 Against Praxeas 15
… so that we might apply even the contrary qualities to the Son Himself—mortality, accessibility—of whom the apostle testifies that “He died according to the Scriptures,” and that “He was seen by himself last of all,” —by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.26
… but from the vehement light that vehemently shone forth there. And this light did not strike Paul by way of retribution on account of his deeds, but on account of the vehemence of its rays it hurt him, as he also said: When I arose, I could discern nothing for the glory of the light .
22:12
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 2 .) If they were “devout,” why did they “make great lamentation over him?” They were not yet perfect. The man was gracious and amiable: this also shows that they were men—not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead?
22:13
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.8
… but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he would have made the anguish of his father double; for he would have had both to sacrifice a son, and a son who had done no wrong. But now to proceed with the rest of the history; “When he had eaten,” it is said, “His eyes saw clearly.”
22:14
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy. “And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see That Just One.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
… For when they slandered him as a seditious man and an innovator, he said in his own defense, “Ananias said to me, The God of our fathers hath chosen thee that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard.” (
22:15
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… “That thou shouldest know His will.” Why then His will is this. See how in the form of narrative it is teaching. “And see That Just One, and hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And see,” he says, “that Just One.” (
22:16
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Victor of Gor said: Since sins are not remitted
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… “For thou shalt be His witness—for this, because thou wilt not betray the sight and hearing (i.e. “prove false to”)—“both of what thou hast seen, and of what thou hast heard:” by means of both the senses he claims his faith, fulness—“to all men. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on His name.” (
22:17
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… ( Gal. ii. 1 ) or else he means a different occasion. ( Acts xi. 30 .) For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
(Recapitulation.) ( b ) But let us review what has been said. ( a ) “And when I was came again to Jerusalem,” etc. (
22:18
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… ( c ) “While I prayed in the temple,” he says, “it came to pass that I was in a trance.” (To show) that it was not simply a phantom of the imagination, therefore “while he prayed” (the Lord) stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would “not receive” his “testimony.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… ( c ) The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did the Providence of God order that he should go thither, and yet the Lord had said, “Get thee out quickly from Jerusalem?” (
22:19
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… And he shows that it was not from fear of their dangers that he fled, but because they would “not receive” his “testimony.” ( v. 18 .) But why said he “They know I imprisoned?” (
22:20
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.32.6
6. He writes as follows: “They came, therefore, and took the lead of every church as witnesses
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.26
… How was he bright and white? “An Hebrew of the Hebrews; as touching the law, a Pharisee.” Behold the brightness of crystal. Now hear the hardness of crystal. “As touching zeal, persecuting the Church” of Christ. Among the stoners of the holy martyr Stephen, was he, hard, perhaps harder than all. “For he kept the raiment of all who were stoning,”
22:21
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… great the zeal, vehement the accusation, and the Jews themselves witnesses of the truth of Christ! “And he said unto me, Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
By “dispensation of grace,” he means the revelation made to him. As much as to say, “I learned it not from man. ( Gal. i. 12 .) He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, “Depart, for I will send thee forth far hence unto the Gentiles.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… It is everywhere Christ who addresses him. Thus, “He said unto me, Depart, for I will send thee far hence unto the Gentiles” (
22:22
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… 19 .) Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him (this), but only bade him depart, and he obeys: so obedient is he. “And they lifted up their voices,” it says, “and said, Away with him: it is not fit that this fellow should live.” (
22:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air, the tribune commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.” (
22:24
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… and yet he ought to have learnt from the accusers, “wherefore they cried so against him. And as they bound him, etc. And the chief captain was afraid, after he learnt that he was a Roman.” Why then it was no falsehood. “On the morrow, because he would know the certainty wherefore he was accused of the Jews, etc., he brought him down before the council.” (
22:25
St Justin Martyr † AD 165 The Martyrdom of Justin Martyr 5
Rusticus the prefect pronounced sentence, saying, “Let those who have refused to sacrifice to the gods and to yield to the command of the emperor be scourged,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was. “And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?” (
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.58
… But if you thought that even the laws of an earthly empire were to be summoned to your aid, we do not blame you for this. It is what Paul did when he bore witness before his adversaries that he was a Roman citizen.
St Augustine of Hippo † AD 430 The Correction of the Donatists 7
… Nor did he for a moment hesitate to invoke the protection of the Roman laws, proclaiming that he was a Roman citizen, who at that time could not be scourged;
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.19
… Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… For what looks discreditable is made honourable by the divine command. In the same manner the Apostle called himself at one time a Pharisee and at another a Roman,
22:26
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him.” (
22:28
Tertullian † AD 220 On Modesty 22
… In short, Paul had already “fought with beasts at Ephesus,” when he decreed “destruction” to the incestuous person. Let it suffice to the martyr to have purged his own sins: it is the part of ingratitude or of pride to lavish upon others also what one has obtained at a high price.
22:30
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… What then comes of this? He bound him, and brought him down to the Jews. “On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.” (
22:1
1. MEN, BRETHREN, AND FATHERS. — He calls "Fathers" the high priests, priests, and others distinguished by age or dignity: the rest he addresses as "brethren." See the words at chapter vii, 2. Note here the modesty, gentleness, and prudence of Paul, by which he everywhere observes propriety, so as to insinuate himself to all. I GIVE AN ACCOUNT. — In Greek, ἀπολογίαν, that is, a defense against the accusation brought against me by the Asian Jews. Some read it as an excuse.
22:3
3. AT THE FEET OF GAMALIEL. — That is, a disciple of Gamaliel: for it is the custom of disciples to stand or sit at the feet of the master sitting in a higher chair. Thus Magdalene "sitting at the feet of the Lord, heard His word," Luke x, 39. This pertains to that saying of Moses, Deut. xxxiii, 3: "And they that approach to His feet (namely, the disciples of God, who hear Him and follow His feet and footsteps), shall receive of His doctrine." INSTRUCTED ACCORDING TO TRUTH (κατ' ἀκρίβειαν, that is, according to exact method, or according to rigor) OF THE PATERNAL LAW. — The Zurich edition: instructed carefully in the paternal law. Perhaps our author read ἀλήθειαν for ἀκρίβειαν, that is, truth; or certainly took the one for the other: for truth is rigid and consists in exact method, and thus in the indivisible and in the point. A ZEALOT OF THE LAW. — In Greek ζηλωτὴς τοῦ Θεοῦ, that is, a zealot of God, namely of the law of God; he who is a zealot of the law is a zealot of God, who is the author of the law.
22:4
4. WHOM I PERSECUTED (this manner of living, this way of life, custom and institution: for this is what the Hebrew דרך derech, that is, way, namely Christianity, signifies) EVEN UNTO DEATH. — Delivering the holy Stephen and other Christians to death. Otherwise Hugo, that is to say, So much was I a follower of the law that I was prepared to die for it. But in Greek it is ἐδίωξα, that is, I hostilely persecuted the faithful of Christ, even unto death and destruction.
22:5
5. AS THE PRINCE OF THE PRIESTS BEARS WITNESS TO ME. — Hence Sanchez and others probably hold that Paul kept the letters once delivered to him by the Pontiff and Council, both because he judged them would be of great use to him in these dangerous and doubtful times; and also that by them he might kindle himself and others to the love of Christ; who, though he was a public persecutor, authorized by public faith, embraced him so benignly and endowed him with such great grace. TO THE BRETHREN. — Namely the Jews, who were at Damascus, so that they might lend me mouth and hand, that is counsel and aid, in seizing Christians. Otherwise Vatablus: to the brethren, he says, that is against the brethren, namely Christians. THAT THEY MIGHT BE PUNISHED. — The Syriac: that they might be punished with death.
22:6
6. SHONE ROUND ABOUT. — περιήστραψε, that is shone round about with lightning. Whence this light, like lightning, struck the eyes of Paul and blinded him.
22:9
9. AND THEY THAT WERE WITH ME SAW INDEED THE LIGHT, BUT HEARD NOT THE VOICE. — Namely articulate and distinct: for that they heard a confused sound of the voice is evident from that passage, chapter ix, verse 7: "Hearing a voice, but seeing no one," although St. Chrysostom explains this of Paul's voice, as if his companions heard the voice of Paul answering, not of Christ rebuking. The Greek texts add: καὶ ἔμφοβοι ἐγένοντο, and they were terrified: whence also all fell to the ground with Paul, as Paul asserts to King Agrippa, chapter XXVI, 14.
22:11
11. AND I COULD NOT SEE FOR THE BRIGHTNESS (in Greek δόξης, that is glory) OF THAT LIGHT. — It signifies that this light was immense and august, inasmuch as it was flashed forth from the divine body of Christ and represented his majesty and glory.
22:12
12. A MAN ACCORDING TO THE LAW. — In Greek εὐσεβής, that is reverent, pious according to the law; the Syriac, just in the law. The sense is, as if to say, Religious observer of the law. Paul commends Ananias from three things, namely from piety, learning and good reputation.
22:13
13. LOOK UP, — ἀνάβλεψον, that is receive sight, lift up your eyes, behold me with open eyes. For by this word Ananias dispelled the blindness of Paul, and restored to him the use and sight of his eyes. Whence it follows, "and I saw him in that same hour:" in Greek ἀνέβλεψα εἰς αὐτόν, that is having received sight, I saw him, or I looked upon and beheld him. Some translate it, look upward, or look up: for ἀνά signifies this. For the blind are accustomed to look upward, so that they might behold the light of heaven, as being clearer than other things.
22:14
14. HATH APPOINTED THEE. — The Interpreter reads προεχειρίσατο, now they read προεχειρίσατο, that is designated, or prepared thee; the Syriac, constituted thee; others, made thee ready, so that thou shouldest be to God πρόχειρος, that is at hand ready, and expedite for running about and evangelizing throughout the whole world. AND THOU SHALT SEE THE JUST ONE, — namely Christ, who is "the Just" by antonomasia, that is formally in himself most just, and causally justifying all who ever were, are, or shall be just. Whence Christ by Daniel, chapter IX, 24, is called "everlasting justice, and the Holy of Holies." Hence it is clear that Christ was near to Paul and appeared to him, and blinded him with his splendor. Whence also he received and heard the voice flowing from his mouth with his ears, which certainly could not have happened naturally if Christ had been in heaven, not in the air near to Paul. Again St. Chrysostom notes that Paul tacitly blames the Jews of injustice, in that they killed Christ the Just. Note that for τὸν δίκαιον, that is the just one masculine, some read τὸ δίκαιον, that is the just neuter, namely that which is just, justice, as if to say, That thou mayest see the justice of Christ and of his law, which before, blinded by zeal, thou didst not see. Less correctly: yet the sense comes to the same thing.
22:16
16. WASH AWAY THY SINS, — through baptism: for although Paul seems to have already wholly given himself to God through an act of contrition and washed away his sins and been justified; yet that act included the intention of baptism, and received its power of washing from it, as the Council of Trent teaches, session XIV, chapter IV. Moreover baptism washed away venial sins, if any remained in Paul, and all the punishment both due to them and to mortal sins already remitted through contrition, as the Scholastic Doctors commonly teach, in the treatises On Penance and On Baptism. CALLING UPON HIS NAME. — For it is necessary that those to be baptized call upon Christ before baptism, from whom they hope for grace, justice and salvation: and this invocation of Christ is one among the other suitable dispositions for baptism.
22:17
17. THAT I WAS IN AN ECSTASY OF MIND. — In Greek, in ecstasy: for this indeed brings stupor upon both body and mind. This ecstasy appears to have happened to Paul in the third year from his conversion and baptism, when he returned to Jerusalem, Acts IX, 26; Gal. I, 18. For the narrative of Paul seems to require this connection. For then he was established as teacher of the Gentiles: whence also soon after he began to preach to the Gentiles. Thus Sanchez. Some, however, think it happened much later, namely when about to begin his apostolate to the Gentiles, Acts XIII, 2, he was caught up to the third heaven, II Cor. XII, 2. But that rapture appears to have happened at Antioch, where Paul was ordained Bishop and Apostle of the Gentiles; but this happened at Jerusalem in the temple, as he himself asserts here.
22:18
18. DEPART QUICKLY OUT OF JERUSALEM. — God foresaw that the Jews would plot imprisonment and death for Paul, if he should preach to them in Jerusalem, by His omniscience, by which He foreknows all future things, even conditional ones, although they will never come to pass, because the condition will never come to pass, as I have shown on Jer. XXXVIII, 17. He therefore commands Paul to depart from Jerusalem, because his life and safety were a care to Him, and He wished to use them for the conversion of many.
22:19
19. THEY KNOW. — It is a modest reply of Paul against God commanding him to remain at Jerusalem and preach there, as if to say: The Jews know how fervently I once fought for Judaism: now that I have been so wonderfully converted by God from it to Christianity, and contend more fervently for it, they can surely know and ought to know that I do this not from private hatred or affection, but am impelled by God, who has so powerfully changed my intellect and will, that Christ, whom I formerly did not know and most greatly hated, I now know and most greatly love and preach: and therefore as a Jew, once an enemy of Christians, but now illuminated by God, and certain of the truth, they ought to believe me. Thus Lyra, Dionysius and others. Paul recalls this to the Jews, so as to show them the greatest love, by which he desired to remain among them and preach to them: that therefore, leaving them, he went to the Gentiles, not by his own will, but compelled by God's command: at the same time he terrifies them, lest they persecute the Christian religion as if invented by men, but rather that they should revere it as divine and revealed by God.
22:20
20. OF THY WITNESS STEPHEN. — In Greek, of thy first martyr. For Stephen was the first among adults who, by shedding his blood, bore witness to Christ. I STOOD BY, — ἐφεστώς, that is, I was present, I stood over, and as it were stood above — like a leader and choragus. AND WAS CONSENTING, — συνευδοκῶν τῇ ἀναιρέσει, that is, I was pleased with his death, I approved of his killing. Learn morally from this how great was Paul's affection for his own nation and fatherland, and imitate him. Again, how eagerly he strove to overcome and bury his ingratitude with grace, his anger with patience, his envy with love, his malevolence with benevolence, his spite with modesty, his misdeeds with benefits both past and present. For many have experienced the same thing that happened to Paul, so that when they have spent themselves for the republic and their fellow citizens, they have found them ungrateful on a slight pretext, indeed hostile. The Greeks celebrate Epaminondas, leader of the Thebans, who, accused by rivals because he had held command four months longer than the people had ordered, as circumstances required, which he confessed, and did not refuse the penalty of death sanctioned by law; but he asked one thing of them, that they inscribe on the tomb of the slain: "Epaminondas was condemned to death by the Thebans because he forced them to overcome the Lacedaemonians at Leuctra, whom none of the Boeotians before him as commander dared to face: in battle by one engagement he not only drew Thebes back from destruction, but also vindicated all Greece into liberty." When he had said this, he cast shame upon his rivals, and laughter arose in all with cheerfulness, and no judge dared to cast a vote, thus he departed from capital judgment with the greatest glory. Thus Aemilius, Plutarch and others in the Life of Epaminondas. Themistocles, when the Athenians were treating him with contumely: "Why do you riot," he said, "against those from whom you have often received great benefits?" He used to say that he was like plane trees, under whose shade afflicted people run during a storm, and whom they pluck as soon as serenity returns: thus the people in the dangers of war implore the aid of brave men; in peace they despise them, harass them with insults and injuries: thus Plutarch, in the Greek Apophthegms. Hence Antisthenes used to say: "It is royal to hear ill when you have done well," as Laertius testifies, book VI, chapter I. Demosthenes, while fleeing and looking back from time to time at the citadel of Pallas, exclaimed: "O Pallas, mistress of cities, why do you delight in three most inauspicious beasts, the owl, the dragon and the people?" Although the owl is the most inauspicious of birds, yet it was sacred to Pallas, as she also had the dragon as her emblem; but the people is a beast of many heads, accustomed to repay the worst gratitude to those who have done best by it, as to Socrates, Phocion, Lycurgus and many others. Thus Plutarch in the same work. Alphonsus, king of Aragon, rebuked because he had conferred such great benefits on Alvaro Luna, a man utterly ungrateful to him: "Do you not know," he said, "that great ingratitude is always the only fitting return for great benefit?" Thus the Panormitan, book II On the Deeds of Alphonsus. Scipio Africanus, accused by rivals of embezzlement, freely answered thus from the rostra: "I remember, O Romans, that on such a day I obtained a signal victory over Hannibal and the Carthaginians: wherefore, setting aside lawsuits, I propose that we go hence to the Capitol, so that we may give thanks to the divine Power for the most happy deeds done for the Republic." Thus the whole assembly followed Scipio to the Capitol, the Magistrate being left with his attendants alone. Thus Plutarch in Scipio. Moses far surpassed all these, who, though often attacked by stones by the people, nevertheless loved them as a mother, and so devoted himself for them, saying: "Either forgive them this sin; or if thou dost not, blot me out of thy book which thou hast written," Exodus XXXII, 32. Whence he also thought it was truly commanded and said to him by God: "Carry them in thy bosom, as the nurse is wont to carry the little child, and bear them into the land for which thou didst swear to their fathers," Numbers chapter XI, verse 12. Hence also he merited this commendation from God: "For Moses was a man exceeding meek above all men that dwelt upon the earth," Numbers chapter XII, verse 3. Paul imitated Moses, desiring to be anathema for his most ungrateful Jews, Romans IX, 2. See what is said in those places.
22:21
21. TO THE NATIONS FAR OFF, — to distant peoples. Paul adds this in order to show that he turned away from the Jews to the Gentiles unwillingly and only by the command of God, and therefore the Jews ought to pardon him in this matter, to yield to the divine will, indeed to obey it; but so great was the Jews' love for their own nation, and so great their hatred of the Gentiles, that interpreting this to be a remarkable contempt of themselves, namely that they were put after the Gentiles, and that Paul transferred the grace of the Messiah promised to the Jews away from them to the Gentiles (for this seemed insulting to them, as if they themselves were unworthy of the truth, the Gospel, the Messiah and salvation: but the Gentiles were worthy of these, and therefore they would be the future heirs of the promises made to Abraham their father), they immediately demanded his death as a traitor to Judaism and a betrayer of the Messiah. Morally: such are many today who will listen to Preachers, Superiors, Teachers, Confessors, Admonishers, so long as they say nothing against them; but when they reprove vices and touch the wound, they immediately turn away their ears and their mind. Wretched indeed and to be pitied are those who, although they admit physicians in bodily diseases and willingly drink bitter medicines, in spiritual diseases, which are far greater and more harmful, reject every physician and every medicine.
22:22
22. TAKE HIM FROM THE EARTH, — τοιοῦτον, that is, such a one, namely Paul the apostate and enemy of his own nation.
22:23
23. CASTING OFF THEIR GARMENTS, AND THROWING DUST INTO THE AIR. — First, as a sign of burning rage and detestation, that they might execrate the words of Paul, says Lyra; second, that they might as it were by force extort from the tribune a sentence of condemnation of Paul; thus Chrysostom; third, that they might signify that Paul is a disturber not only of the earth, but also of the air and heaven, says Cajetan; fourth, as a sign of fury and turbulence: for this is a sign, indeed an image and beginning of sedition and strife. Thus Dionysius. The Interlinear Gloss, however, thinks this sign was one of grief. Fifth, Sanchez says that they signify, he says, that Paul should be crushed by stones by the tribune as a blasphemer and contemner of religion: for in stonings the garment is removed, and stones are thrown, of which the best image is the scattering of dust: for Paul was in the crowd and within the precincts of the temple, where he could not be attacked with stones. Therefore they throw dust instead, to indicate that they themselves would be the first to throw stones at him, when that would be permitted, just as he himself once did through his men against Stephen, as he himself narrates here; so that he whom he persecuted in guilt, he might follow in punishment. Morally: these furies of the Jews vexed themselves, not Paul. For, as St. Augustine teaches on that passage of Psalm XCVI: Fire shall go before him and shall burn his enemies round about: "Rage torments the mind of the one raging more than the body of the one suffering." And elsewhere: "A curse and harm turned back by patience returns to its author, while he who was attacked remains unharmed." Moreover Paul contended with love against their fury, just as a physician is not irritated by the insults and blows of a frenzied man, but is rather moved to compassion and his cure. For he knows him to be frenzied, that is, not in control of himself and of unsound mind, but insane. Therefore he attributes the insults to the frenzy, not to the man.
22:24
24. THE TRIBUNE COMMANDED HIM TO BE BROUGHT INTO THE CASTLE, — into the fortress of Antonia, where there was a garrison of Romans, as I said in the preceding chapter, verse 34. For Paul was standing on the steps of the fortress, speaking to the people standing inside at the steps: therefore he is commanded to be brought into the fortress, lest the people rioting might attack Paul, and through Paul perhaps invade the fortress. AND TO BE BEATEN WITH SCOURGES AND TORTURED. — The Syriac and Greek: that he might be interrogated or examined by scourges. The tribune acts unjustly toward Paul here: for it was not lawful to condemn Paul to torture and scourges on account of the fury of the rioting people. Thus Chrysostom. Whence Paul rightly objects and exempts himself from this. For, as Luke says,
22:25
25. AND WHEN THEY HAD BOUND HIM WITH THONGS, — to a stake or column, as Christ was bound to a column while being scourged, which is religiously preserved and venerated at Rome in the temple of St. Praxedes. St. Ignatius, as Antonius relates in the Melissa, part II, sermon 89, used to say: "When you are beaten, stand firm like an anvil. It is the part of a noble athlete to be beaten and to conquer: but especially for God's sake all things must be endured by us, so that He himself may endure us." Thus Paul stood here like an anvil to be struck for Christ. PAUL SAID TO THE CENTURION STANDING BY (ἐφεστῶτι, that is, standing by, presiding, as it were, over Paul's torture and scourging): IS IT LAWFUL FOR YOU TO SCOURGE A MAN WHO IS A ROMAN CITIZEN AND UNCONDEMNED? — He brings a twofold charge against them. The first, that he is a Roman citizen; the second, that they wish to scourge one uncondemned. See the remarks on chapter XVI, verse 37. Paul said this, not because he shrank from scourges for Christ, in which he gloried; but lest this disgrace be brought upon the Christian faith and religion, as if Christians were to be scourged and exterminated. Again, he was consulting the tribune, lest he wound his conscience by this iniquity and offend God, and at the same time he taught judges not to oppress the simple and poor for the favor of the powerful, mindful that God is the avenger of judges. For, as the Psalmist says: "To Thee is the poor man left; Thou shalt be a helper to the orphan."
22:28
28. I OBTAINED THIS CITIZENSHIP WITH A GREAT SUM, — that is to say, I purchased and bought the right of Roman citizenship, or to be held as a Roman citizen, with much money. The Greek πολιτεία signifies both citizenship and the right of citizenship. For just as πολίτης is derived from πολιτεία, so civis is derived from civitas. Whence some codices read here civitas, that is, the right of citizenship, the right of citizens. Thus jurists say something is done civilly, that is, by civil law, or civic law; likewise they speak of giving a civil action, seeking civic offices, etc. Civility therefore does not signify here urbanity and refinement of manners, which is opposed to rusticity; nor yet the social intercourse among citizens, or the administration of the republic, as Bede wishes; but the right of citizenship, by which one became a partaker of the privileges of Rome, or the prerogatives which Roman citizens enjoyed: among which was one, that they could not be beaten with rods and crucified; for which reason, when St. Peter was crucified at Rome, St. Paul, as a Roman citizen, was not crucified, but beheaded. Furthermore, the rights and privileges of Roman citizens were many and great, which Brissonius recounts, lib. I Antiq. juris civil., cap. XIII. The first was: From the wills of Roman citizens, only citizens could inherit, and only the wills of citizens were held valid at Rome. The second: Among Roman citizens alone at Rome were lawful marriages contracted. Whence Seneca, lib. IV De Benef., cap. XXXV: "I promised you my daughter in marriage: afterwards you appeared as a foreigner (thus was called one who was not a citizen); I cannot have marriage with a stranger." The third: They had paternal power over their children, and this was peculiar to them. The fourth: Citizens could not be beaten with rods, or crucified, or punished without the command of the people. The fifth: In the legions, none but those who had received citizenship served. The sixth: It was permitted to citizens alone to hold offices at Rome, to cast votes, and to wear the toga: for it was not lawful for foreigners to put on the toga, but only the pallium. For the toga was the most certain sign of a Roman man. Thus in Livy, Q. Fabius brings P. Scipio into disrepute on the ground that he had worn the pallium in Sicily. Hence also to kings, whom they called friends and allies, among other things they sent the toga as a gift, and they granted friendly peoples the right of the toga, which was conceded to New Carthage, as Tertullian, lib. De Pallio, indicates. Hence the name Togated Gaul, which Tacitus, lib. XI, records as having aspired to honors and possessed the right of suffrage in the city. This is from Brissonius, who also adds that it was permitted to Roman citizens alone to be distinguished by praenomina. Morally, if it is worth so much, and so much is paid to be a Roman citizen, how much is it worth to be a citizen of heaven, and at what price should the heavenly citizenship be purchased, that we may be citizens of the saints and of the household of God. For, as the Apostle says: "You are come to Mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in the heavens," etc. Heb. XII, 23. I WAS ALSO BORN SO, — not in the city of Rome, but from a father and native city granted Roman citizenship. For Tarsus, where Paul was born, had obtained this privilege and the right of Roman citizenship, as Pliny hints, lib. V, cap. XXVII, and Dio Cassius, lib. XLVII. See Baronius. Let Rome and the Romans therefore glory in Paul, as their citizen, inasmuch as they have not had, nor shall have, one more illustrious.
22:30
HE LOOSED HIM,—as if honoring a Roman citizen, and compensating by this favor and benefit for the chains unjustly imposed upon him beforehand. If thus a citizen of the earth is honored, how much more should a citizen of heaven be honored? If no one may harm him with impunity, who would dare to touch this one? "Touch not my christs," says God, Psalm CIV. Thus God punished Pharaoh and all Egypt on account of one Sarah, the wife of Abraham, seized by him, Gen. XII; and King Abimelech on account of the same woman abducted, Gen. XX. He destroyed the Shechemites on account of the violated Dinah, Gen. XXXIV. He nearly abolished the tribe of Benjamin on account of the rape inflicted upon the wife of the Levite, Judges XX. BRINGING FORTH PAUL,—καταγαγών, that is, bringing down, namely from the tower of Antonia into the place of the council, which was lower and in the temple. For there was the place of the Sanhedrin, or the great council of the chief men of Judaea, as is gathered from I Paralipomenon XXVI, 45; for the tribune wished Paul, as a Jew, to plead his cause in a Jewish dispute before the chief senators of Judaea, yet in such a way that he himself would direct and moderate this entire proceeding, as if he were the prefect and president of the council, in the name of the Roman Emperor: whence also in the following chapter, verse 10, he snatched Paul away, lest he be killed by them. For which reason it is more probable that this council was assembled by him not in the usual place in the temple (for it was not permitted to him, as a Gentile, to enter that), but in the lower fortress, lest Paul be seized and killed by the Jews, as he remembered had been done and nearly completed shortly before in the temple. Thus Sanchez. 30. DESIRING TO KNOW MORE CERTAINLY,—τὸ ἀσφαλές, that is, wishing to know with certainty: thus the Zurich edition and others.
Machine translation from the Latin, not reviewed.
22:1
v. 1 viri fratres et patres, cf. 1,9; etiam synedristas in tanta hominum turba adesse vel certo scivit vel merito supponit; unde eos patres alloquitur; fratres compellat : non alienus sum a vobis nec contra vos (Chr.), audite quam ad vos nunc reddo rationem, ἀπολογίας, Se quasi supplicem sistit (CÀr.);
Animos furentium sedare et docere conatur Paulus ita, ut ad sui defensionem enarret, quis qualisque ipse olim fuerit, quomodo ex atroci persecutore Christianorum factus sit ipse Christianus et doctri-- nae praedicator et iussus sit 8 Domino praeco esse gentium. « Quid huic spectaculo par, videre Paulum duabus catenis vinctum concionantem ל quomodo turbatus, quomodo confusus non est tantum populum videns exasperatum » (Chr.)?
22:2
v. 9 cum audissent autem quia hebraea lingua loqueretur ad 1llos, magis praestiterunt silentium ἡσυχίαν maiore tranquillitate facta attendunt ad eum; vide, ut cepit eos patria lingua quam reverentia quadam prosequebantur (CAr.)? percommodum illisaccidit, ut de rebus religionis suae disserentem ignoto Romanis sermone audirent (Calm.). Exspectabant Hellenistam graece locuturum esse; placuit quod Hellenista honorem sermoni patrio deferebat,
22:3
v. 3 et dicit : ego sum vir Iudaeus, natus 1n Tarso Cilictae, nutritus autem tn ista civitate secus pedes Gamaliel, ita esse iungendum, ipsa sententiae constructione suadetur, quia a participiis novum membrum incipit; et ita iungunt Chr. Theoph. Felt. Wendt; « magnum sane ostendit erga religionem studium, quandoquidem tam clara, tam remota civitate relicta hic voluit educari propter legem; vide quomodo iam olim in honore habebat legem. At fortasse dixerit quisquam : nihil ad rem facit quod isthic educatus sit (ἀνετράφῃ) ; ne id ergo putaretur addidit ad pedes Gamaliel, nec solum dixit : apud Gamaliel, sed ad pedes : perseverantiam, assiduitatem, studium audiendi declarans et multam erga virum illum reverentiam » (CAr.). De Gamaliel cf. 5,35. Alii tamen iungunt uti interpunctione in vulg. indicatur, referunt scil. secus pedes G. ad sequentia (BI. Weiss); sed cum ἀνατρέφειν notione educandi (non nutriendi) accipi debeat, illa altera constructio ob sententiarum concinnitatem praeferenda videtur. Habere autem 292-0305 notionem educandi, animum formandi certum est (cf. Xen. Mem. 4,3.10. 5 Mach. 10,2; alia vide apud 7/0/00, Clavis); pariter certum est eo sensu hic debere sumi; nam ad id quod Paulus ad sui defensionem dicere vult, nihil confert quod corpus eius nutritum sit in ista urbe, plurimum autem confert quod educatus, animus eius ibi formatus sit apud doctorem legis celeberrimum. Ex qua educatione et animi formatione id speciatim effert quod quam maxime ad rem facit : eruditus 1ux(a veritatem χατὰ ἀχρίξειαν secundum accurationem (diligentiam gig; rigorem Beel., accommodate ad severitatem legis mosaicae Grimm) paternae legis, legis a maioribus acceptae ac traditae (cf. 2 Mach. 6,1), ad strictam itaque observantiam legis a puero eruditus est et severe exercitatus in eius custodia (cf. Phil. 3,5. 6). Inde etiam facile consequebatur zelus eius pro lege : aemulator legis, magno erga illam zelo affectus (CAr.), sicut et vosomnes estts hodie, hoc dicit gratiam eorum captans et eorum mentem praeoccupans et detinens in iis in quibus nihil damni erat (CAr.). Insuper ostendit ad quamnam causam referat impetum in se factum; se iis minime esse offensum, verum aggressionem illam et percussionem sibi factam referre ad zelum quem habeant pro lege; proin ad laudabilem pro integritate legis aemulationem. Lectio communis est aemulator Dei, nam qui zelum legis habet simul putat se pro Deo legislatore rem agere; idque Paulus asserit Rom. 10,2 de ludaeis: testimonium enim perhibeo illis quod aemulationem Dei habent, sed non secundum scientiam ; atque de se ipso profitetur : et ego quidem eztsttmaveram me adversus nomen Iesu Nazareni debere multa contraria agere 26,9. Immo ostendit se olim longe maiorem zelum ipsis operibus exhibuisse
22:4
v. & qui hanc vtam rem fidemque christianam, cf. 9,2; 18,25; 19,9. 93 persecutus sum usque ad mortem alligans et tradens in custodias viros ac mulieres; quo studio persecutus sit effert, ut eos scil. quantum in se erat morti traderet, immo ne mulieribus quidem parceret; huius autem zeli testes habet
22:5
v. 5 sicut princeps sacerdotum mihi testimonium reddit; usque ad annum 36 Caiphas erat summus sacerdos; cum a Vitellio privaretur sacerdotio, Ionathan filius Anani et post annum frater eius Theophilus illa dignitate ornati sunt )1056phus, Antiq. 18,5,3; 18,5,3); ille igitur qui tum erat pontifex et ipse superstes mihi testis est, e£ omnes matores natu zx» τὸ πρεσξυτέριον totum synedrium, «a quibus et epistolas accipiens ad fratres Damascum pergebam ad Iudaeos Damasci degentes; loquitur enim prout tum temporis sentiebat et uti praesenti quoque couditioni aptum est, Iudaeos appellans fratres, ut adducerem inde vinctos in lerusalem, ut punirentur; ostendit itaque per opera se longe maiorem zelum exseruisse; « non moras trahebam, sacerdotes excitabam , peregrinationes suscipiebam; non viros tantum aggrediebar, sicut vos, sed etiam mulieres; indubitatum est testimonium; vide quot testes adducat : seniores, principem sacerdotum, eos qui in civitate » (CAr.). Hactenus illos habuit testes; quae sequuntur, quamvis iis testibus careant, fide digna iam perhibentur ex iis quae modo explicuit; '« cur enim, quaeso, sese repente in tantum pro Iesu zelum iniecisscet? num, quod honorem exspectaret? atqui contraria passus est; aut quia quietem speraret? neque hoc sane; aut alia de causa? nihil ratiocinio inveniri potest. Haec illis colligenda et inferenda relinquens res ipsas narrat » (Chr.)
22:6
v. 6 factum est autem eunte me et appropinquante Damasco media die, subito de coelo circumfulsit me lux copiosa; cf. 26,13 φῶς ἱχανέν explicatius describitur; hic et 26,13 additur media die ad priorem narrationem 9,3;
22:7
v. 7 et decidens tn terram audivi vocem dicentem mihi : Saule, Saule, quid me persequeris?
22:8
v. 8 ego aulem respondi : quis es, Domine? dixitque ad me : ego sum Iesus Nazarenus quem tu persequeris; sollemni modo confirmat Iesus quod dixit : amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis (Matth. 95,40);
22:9
v. 9 et qui mecum erant lumen quidem viderunt, vocem autem non audierunt eius qui loquebatur mecum; vide ad 9,7 ; sonum audierunt confusae vocis, non autem discrimen verborum (Bed. Lap. Calm. Felt.), quid illa voce diceretur non intellexerunt;
22:10
v. 10 et dizi : quid faciam, Domine? Dominus autem dizit ad me : surgens vade Damascum et 1bi tibi dicetur de omnibus quae te oporteat facere ὧν τέταχταί σοι ποιῆσαι 486 tibi facienda constituta sunt vel destinata. Promptissimum ad obediendum animum Paulus manifestat; quamvis miraculo et apparitione Domini sit ad fidem adductus, tamen ad hominem mittitur, per quem via ordinaria ad ovile Christi ducatur. Quo certius habeat documentum et argumentum verae apparitionis, caecus effectus est
22:11
v. 11 e/ cum non viderem prae claritate luminis, non solo splendore luminis esse caecitatem effectam, patet; nam comites eius etiam lumen viderunt neque tamen oculis capti sunt; vide ad 9,8. 9; ad manum deductus a comitibus veni Damascum;
22:12
v. 12 Ananias autem quidam, vir secundum legem testimonium habens ab omnibus cohabitantibus Iudaeis , àvijo εὐλαξὴς κατὰ «bv νέμον vir religiosus (2,5; 8,9 timoratus) secundum normam legis; gig vir metuens secundum legem, bene audiens ab omnibus habitantibus ibi Iudaeis; ἀχρτυρούμενος cf. 6,2; 10,22; 16,2; quod ab omnibus ibi degentibus Iudaeis bonum habebat testimonium, multum confert ad rem Pauli eiusque defensionem; quare effert et strictam viri observantiam legis et eius apud omnes approbationem et existimationem. Prudenter tamen tacet quod 9,10 habetur eum iam fuisse discipulum; id quod nondum scientes merito censeri possunt animis melius dispositis reliqua audire;
22:13
v. 13 veniens ad me et astans dixit mihi : Saule frater respice; cf. 9,17. 18; iubet eum recipere visum; δέ ego eadem hora respezi in eum 1. e. visuin recepi, sursum in eum aspexi, 3944503. Tali autem signo patrato iam declaratus est ut a Deo singulari ratione missus et vir fide dignissimus et tamquam talis agnoscendus. Quare illa approbatione divina praemissa Paulus recitat verba illa gravissima, quibus utique ludaei edoceri et placari debebant, si sapere vellent
22:14
v. 14 at zlle dixit : Deus patrum nostrorum praeordinavit te ut cognosceres voluntatem eius et videres iustum τὸν δίχαιον Iesum 3,14; 7,52 consulto haec vox poni videtur de Iesu, quem illi tamquam blasphemum et malefactorem condemnarant et qui tamen unus ille eximie iustus prae omnibus erat, quem nemo alicuius peccati arguere poterat et qui praeclarissima a Deo habebat testimonia. Ea proin voce animos Iudaeorum percelli oportebat; et audires vocem er ore eius,
22:15
v. 16 quia eris testis illius ad omnes homines eorum quae vidisti et audisti; uberius multo quam 9,17 quae Ananias dixit hic explicari recte se habet (BJ.);
22:16
v. 16 et nunc quid moraris? quid cunctaris? ezsurge et baptizare et ablue peccata tua invocato nomine Iesu, postquam invocasti nomen Iesu fidem in eum professus, eum adorasti (cf. 2,21; 9,14. 91) et Rom. 10,13 ad Iesum referuntur illa [06] prophetae de lahve verba : omnis qui invocaverit nomen Domini salvus erit. Monent in duobus imperativis advertendum esse eos ita ex Hebraeorum more coniungi, ut posterior significet quid secuturum sit, si fiat id quod per priorem exprimitur; hoc facite et vivetis l. e. si hoc feceritis vivetis. Unde : recipe baptismum quo munderis a peccatis (Beel. Patr. Felt.); cf. 9,38. Uti alias (cf. 20,93), ita hic quoque refertur, quod in priore narratione non commemorabatur ;
22:17
v. 17 factum est autem revertenti mihi in. lerusalem (9,26. Gal. 1,18) et oranti in templo, en , honorem templi, loci orationis, prorsus agnoscit, fieri me in stupore mentis, cecidit super eum exstasis (Beda),
22:18
v. 18 et videre illum dicentem mihi : festina et exi velociter ex Ierusalem, quoniam non recipient testimontum tuum de me; Paulus autem pro suo in ludaeos amore opponit Domino, quomodo secundum humanum cogitandi modum ipse quam aptissimus sit ad Iudaeos Christo adducendos
22:19
v. 19 et ego dizi : Domine, ipsi sciunt quia ego eram concludens in carcerem et caedens per synagogas 5320 9,50; in synagogis suis flagellabunt vos (Matth. 10,17); poterant enim etiam principes synagogarum eiusmodi poenam contra ludaeos scelestos decernere (cf. ScAürer II p. 327) et Saulus videtur potuisse flagellatione punire potestate a synedrio collata (V. 8),
22:20
v. 20 et cum funderetur sanguis Stephani testis tui, ego astabam et consentiebam et custodiebam vestimenta interficientium illum (7,97); unde magno studio explicat, se habitum iri apud Iudaeos testem Iesu omni exceptione maiorem, quippe qui fuerit antea acerrimus persecutor fidelium. In qua responsione plane deprehenditur ille animus apostoli quem Rom. 9,1-5; 11,13. 5 pandit. Verum eia Christo alius campus laboris isque longe maior assignatur
22:21
v. 21 et dirit ad me : vade, quoniam ego in nationes longe mittam te; cf. 9, 15; 26,17. 18. Post eam itaque Domini apparitionem, cum Hellenisae iam eum occidere quaererent, relicta urbe secessit Tarsum (9,30 ; cf. 11,25. Gal. 1,21). Quam primum audiunt Paulum asserere se missum esse a Messia ad gentes, eorum furor etiam magis quam antea exardescit. Ea enim assertione censent et plane confirmari crimina Paulo obiecta (21,21) et se prae idololatris contemptui haberi;
22:22
v. 92 audtebant autem eum usque ad hoc verbum et levaverunt vocem suam dicentes : tolle de terra. huiusmodi; non enim /as est eum vivere; etin quantum furor eorum ipsa oratione Pauli creverit, qua scil. inter alia Iesum quem illi odio habent declaravit Messiam sibi apparentem, loquentem, declaratur
22:23
v. 23 voctferantibus autem eis et protictentibus vestimenta SUA διπτούντων cum lactarent, vehementer agitarent vestimenta ) Felt. Wendt, Bl.) ita Chr. quoque : xai τὰ ἱμάτια ἐχτινάσσοντες, alii abiecta esse vestimenta volunt ut indicarent sese accingere ad eum lapidandum; verum cum in Romanorum esset potestate, vix de lapidatione iis in mentem venit. Illa iactatio vel si malueris cum aliis proiectio vestimentorum imdignationis furorisque argumentum est (Calm.) sicut pariter et pulverum tactantibus in aerem, quo Paulum obrui ac suffocari debere exprimunt, et generatim rabies impotens vehementioribus gestibus et caeco in res impetu manifestari et exseri solet. Orationem aramaicam tribunus non intellexit. Tumultu plebis videt egregie se esse deceptum, cum speraret fore ut Pauli oratione impetus sedaretur. Unde ipse magis indignatus et Paulum virum existimans facinorosum v. 9’. iussit tribunus induci eum in castra et flagellis caedi et torqueri eum, una dictione graeca id enuntiatur, uti gig quoque : flagellis interrogari; proin flagellis quaestionem in eum haberi, quem iam sceleris convictum esse putabat; licebat quippe servos et peregrinos tormentis interrogare, ut sciret propter quam causam sic acclamarent ei. | Rei christianae fuisset magno detrimento, si Paulus more servorum fuisset flagellatus neque decebat talem quasi satisfactionem concedere plebi rabidae; quare Paulus iure suo utitur;
22:25
v. 25 et cum astrinzissent eum loris προτείνειν explica; cum eum milites protendissent ad excipienda lora i. 6. lororum verbera (Bl.), cum eum protendissent columnae ad flagellationem (Beel. Patr. Felt. Weiss, Wendt). dicit astanti sibi centurioni Paulus : si hominem Romanum et indemnatum licet vobis flagellare? duo monet quae contra ius facere volunt : sine ulla inquisitione punire, civem romanum flagellare. Interrogatio subironica est, confidentiae plena (B/.);
22:26
v. 26 quo audito centurio accessit ad tribunum et nuntiavit ei dicens : vide (gig, al.) quid acturus es? hic enim homo civis romanus est; rem certo explorare tribunus vult;
22:27
v. 57 accedens autem tribunus dixit illi 7 dic mihi, si tu Romanus es? at ille dixit : etiam, sum (gig, uti D eig;
22:28
v. 98 et respondit tribunus, nexus inter Pauli verba et tribuni responsionem bene indicatur verbis illis quae Beda ex altera editione affert et quibus responsio tribuni quae in nostro textu habetur facilius intelligitur : tam facile dicis civem romanum esse? ego multa summa ctvilitatem hanc consecutus sum; cum enim Paulus breviter affirmasset, dicit : mirum te hominem nihili tantam rem tam parvi facere, quam ego probe sciam quanti mihi constiterit (I/.). Narrat Dio Cassius (60,17) vendidisse civitatem romanam Claudii uxorem liberlosque primo magno, postea minimo (cf. Felt. Dl.) ; et Paulus ait : ego autem et natus sum civis romanus, id quod etiam pluris aestimandum est; breviter et cum dignitate respondet. Qua ratione pater Pauli seu maiores civitatem romanam acquisierint ignoratur. Tribunus affirmanti Paulo fidem adhibet. Si quis falso sibi attribueret hanc civitatem, poena mortis plectendus erat; scribit Suetonius : Claudius civitatem romanam usurpantes in campo esquilino securi percussit (Claudius 95);
22:29
v. 29 protinus ergo discesserunt ab illo qui eum torturi erant; tribunus quoque. timuit postquam rescivit quia citis romanus esset et quia alligasset eum, et bene additur (vide lect. var.) et statim solvit eum ; id quod etiam apud Cassiod. servatum est : « quo dicto perterritus solvit eum et imminentia tormenta suspendit ». Nam facinus est vincire civem romanum (Cicero, Verr. 2,5,170); vide ad 16,37. Mansit tamen Paulus in custodia militari ad militem catena alligatus; unde 24:05: vocatur (23,18; 95,27; 96,99. Bels.); cf. 28,16;
22:30
v. 30 postera autem die volens scire diligen- (ius τὸ ἀσφαλές, 91,35 certum cognoscere, qua ex causa accusaretur a Iudaeis, solvit eum 8 militari quoque custodia, ita ut non alicui militi alligatus coram synedrio sisteretur, et iussi! sacerdotes convenire τοὺς ἀρχιερεῖς δέ omne concilium τὸ συνέδριον et producens Paulum statuit inter illos καταγαγών scil. ex castris, ex arce deductus est in locum in
22:3
… In Acts 22:3 ff. Paul says, in his speech to the Jews, that he had been brought up and instructed at the feet of G. in the exact observance of the law of the fathers, zealous with the same zeal that …
… There he studied "at the feet of Gamaliel" (Acts 22:3), a doctor quite well known in Jewish traditions and of a serene and balanced spirit (cf. ibid. 5:34 ff.).
… This woman had therefore taken particular care of Paul, either during a period of his life that could be that spent in Jerusalem "at the feet of Gamaliel" (Acts 22:3), or on other unspecified occasions. …
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
The New Testament draws a most vivid picture of their activities under the porticoes of the Temple (Lk. 2:46), in the synagogues (cf. Acts 18:4) and schools (ibid. 22:3). Their mention recurs especially in connection with the polemics with Jesus or the reproaches that Jesus addresses to them: with the mass of their minute prescriptions, burdens impossible …
TARSUS (Ταχάς). - A city of Cilicia (Acts 22:3), on a plain, once fertile, irrigated by the Cydnus, which in ancient times ran through the built-up area and near which the synagogue was probably located (ibid. 16:13). At T. St. …
22:4
1. The career of the apostle Paul. - Let us suppose that one can contest the miraculous character of the event that occurred at Damascus around 34 A.D. (Acts 9:1-22; 22:4-16; 26:9-20; Gal. 1:13-17) and that of the revelations that the convert claims for himself (Acts 22:17-21; II Cor. 12:1-4, etc.). …
22:7
… Near Damascus, where he was heading as an envoy of the Sanhedrin against the Christians, the risen Jesus appeared to him. The supernatural phenomenon was noticed by his companions, who fell stunned (Acts 9:3-7; 22:7-10; 26:14-18); it produced,
22:8
… Nazaraeus); 26:71; Lk. 18:37; Jn. 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. In Acts 24:5 ff. Paul is accused as "ringleader of the sect of the Nazoreans." The title is connected with Nazareth (v.), where Jesus dwelt for the greater part of his private life.
22:11
… then must we do to be saved?", St. Peter answers: "Do penance and be baptized" (Acts 2:38). When through error the converts receive only the baptism of John, they are rebaptized with the baptism of Jesus Christ (Acts 18:25; 19:5; cf. 10:48; 16:12-15; 22:11-16). In the mind of the first Christians the necessity of baptism was so deeply rooted that the Pastor Hermae extended it even to the righteous of the Old Testament, who would have been …
22:12
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… all; following a vision he went to visit Saul in the house of Judas, on the "Straight Street," restored his sight by laying his hands on him, and baptized him, announcing to him the apostolic mission for which he had been chosen by God (Acts 9:10-18; 22:12-16).
22:13
… learned of the continuation of Paul's work, came to Beroea, stirring up hostility and disturbances, so that the faithful sent Paul away, and he traveled as far as Athens, having however left Silas and Timothy at Beroea, who later rejoined him at Corinth (Acts 22:13 and 18:5). Although so opposed, the Christian communities that arose from this preaching lived and flourished, and St. Paul always remembered them with satisfaction and affection, …
22:15
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… They therefore claim this requirement both for Matthias (Acts 1:25-26), for Paul (Acts 9:15; 22:15), and for Barnabas (Acts 13:2-4).
22:16
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… he has seen Jesus (1 Cor. 9:1) and that he is like the others a witness of his resurrection (1 Cor. 15:5-8). Paul was not instructed by other men, but by Christ himself (Gal. 1:13); nor does he mention Ananias who had baptized him (Acts 9:18; 22:16), nor do the Acts speak of any instruction on the part of Ananias. …
22:17
… divino Spiritu assumptus, capiendis atque intuendis imaginibus vacet" (St. Augustine, De div. quaest. ad Simpl., bk. II, q. 1, n. 1). Sacred Scripture and hagiography provide numerous examples of this abstraction or occasional ecstasy (Acts 10:9-17; 22:17-21, etc.; cf. St. Augustine, De genesi ad litt., XII, n. 53 ff.).
1. The career of the apostle Paul. - Let us suppose that one can contest the miraculous character of the event that occurred at Damascus around 34 A.D. (Acts 9:1-22; 22:4-16; 26:9-20; Gal. 1:13-17) and that of the revelations that the convert claims for himself (Acts 22:17-21; II Cor. 12:1-4, etc.). …
22:18
… Composed, for the most part, of elements that came from paganism, it falls within the field of work entrusted to him by Jesus (Acts 22:18-21) and acknowledged to him by the Apostles who were the "pillars" (Gal. 2:7 ff.). …
22:20
II. CULT. - 1. Discovery of the body of St. S. in 415. - After his glorious death, the first μάρτυς of the Lord (St. Paul in Acts 22:20), he received a worthy burial from "devout men" (Acts 8:2), but there is not the slightest mention of any manifestations of cult in his honor. …
22:24
… quadragenas, una minus, accepi» (II Cor. 11, 24); when, however, arrested in Jerusalem, the tribune Lysias wished to condemn him to flagellation, he protested, as a Roman citizen exempt from that penalty, and the tribune desisted from the punishment (Acts 22, 24).
… 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.).
22:25
… popular uprising, without trial and without imprisonment, if he had really been condemned to the beasts, Paul would have lost that title of Roman citizenship, on which he would rely and which would be recognized in him even after his stay at Ephesus (Acts 22:25-29; 25:10 ff., 21). On the other hand, the Acts and 2 Cor. 11:23-29 are completely silent on the matter, whereas in the series of trials endured by the Apostle, so grave a fact should …
I. LIFE. - 1. Youth. - By birth P. inherited the right of Roman citizenship (Acts 16:37; 22:25-28) and a deep attachment to the Mosaic Law. He glories in being "a Hebrew, born of Hebrews; as to the Law, a Pharisee" (Phil. 3:5); elsewhere he calls himself "a Pharisee, son of Pharisees" …
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.