Paul, after three months’ stay in Melita, continues his voyage and arrives at Rome. His conference there with the Jews.
After their shipvvracke hauing vvintered in the Iland (novv named Malta) vvhere many miracles vvere vvrought by Paul, they take ship againe, and so by Sicile they co•• to Puteoli in Itali, the Christian Romans comming a great vvay to meete him, to his great ioy. 16 Finally being come to Rome, in his lodging he declareth to the Iewes his cause, 23 and on day appointed preacheth IESVS vnto them. 25 And seeing their incredulitie, he shevveth hovv it vvas foretold by Esay: 2• but that the Gentils vvil not be incredulous. 10 To vvhom be there preacheth tvvo vvhole yeres vvithout prohibition.
1And when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy.E usciti che fummo fuor di pericolo, allora conoscemmo, che l'isola chiamavasi Malta. E ci trattaron que' barbari con molta umanità.AND vvhen vve had escaped, then vve knevv that the iland vvas called Mityléne. But the Barbarous shevved vs no smal courtesie.Et cum evasissemus, tunc cognovimus quia Melita insula vocabatur. Barbari vero præstabant non modicam humanitatem nobis. 2For kindling a fire, they refreshed us all, because of the present rain and of the cold.Imperocché acceso il fuoco, ristorarono tutti noi dalla umidità, che ci offendeva, e dal freddo.For, kindling a fire they refreshed vs al, because of the imminent raine and the colde.Accensa enim pyra, reficiebant nos omnes propter imbrem qui imminebat, et frigus. 3And when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper, coming out of the heat, fastened on his hand.Ma avendo Paolo raccolto alquanti sarmenti, e messili sul fuoco, una vipera saltata fuori dal caldo se gli attaccò alla mano.And vvhen Paul had gathered together some number of stickes, and had laide them on the fire, a viper issuing out of the heate, inuaded his hand.Cum congregasset autem Paulus sarmentorum aliquantam multitudinem, et imposuisset super ignem, vipera a calore cum processisset, invasit manum ejus. 4And when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who, though he hath escaped the sea, yet vengeance doth not suffer him to live.Or tosto, che videro i barbari il serpente pendergli dalla mano, dicevano tra di loro: certo, che un qualche omicida è costui, cui salvato dal mare, la vendetta (di Dio) non permette che viva.But as the Barbarous savv the beast hanging on his hand, they said one to an other, Vndoubtedly this man is a murderer, vvho being escaped out of the sea, Vengeance doth not suffer him to liue.Ut vero viderunt barbari pendentem bestiam de manu ejus, ad invicem dicebant: Utique homicida est homo hic, qui cum evaserit de mari, ultio non sinit eum vivere. 5And he indeed, shaking off the beast into the fire, suffered no harm.Egli però scosso il serpe nel fuoco, non né patì male alcuno.And he in deede shaking of the beast into the fire, suffred no harme.Et ille quidem excutiens bestiam in ignem, nihil mali passus est. 6But they supposed that he would begin to swell up and that he would suddenly fall down and die. But expecting long and seeing that there came no harm to him, changing their minds, they said that he was a god.Ma quelli si aspettavano, ch'egli avesse a gonfiare, e a cadere a un tratto, e morire. Ma avendo aspettato molto, e non vedendo venirgli alcun male, cangiato parere, dicevano che egli era un Dio.But they supposed that he should be turned into a svvelling, and that he vvould sodenly fall and die. But expecting long and seeing that there vvas no harme done on him, being changed they said, that he vvas a God.At illi existimabant eum in tumorem convertendum, et subito casurum et mori. Diu autem illis exspectantibus, et videntibus nihil mali in eo fieri, convertentes se, dicebant eum esse deum.
7Now in these places were possessions of the chief man of the island, named Publius: who, receiving us for three days, entertained us courteously.Intorno a quel luogo aveva le sue possessioni il principe dell'isola, per nome Publio, il quale ci accolse, e ci trattò amorevolmente per tre giorni.And in those places vvere lands of the prince of the ile, named Publius, vvho receiuing vs, for three daies intreated vs courteously.In locis autem illis erant prædia principis insulæ, nomine Publii, qui nos suscipiens, triduo benigne exhibuit. 8And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in. And when he had prayed and laid his hands on him, he healed him.E accadde, che il padre di Publio stava in letto tormentato dalle febbri, e da dissenteria. E andato da lui Paolo, e fatta orazione, e impostegli le mani, lo guarì.And it chaunced that the father of Publius lay vexed vvith feuers and the bloudy flixe. Vnto vvhom Paul entred: and vvhen he had praied, and imposed hands on him, he healed him.Contigit autem patrem Publii febribus et dysenteria vexatum jacere. Ad quem Paulus intravit: et cum orasset, et imposuisset ei manus, salvavit eum. 9Which being done, all that had diseases in the island came and were healed.Dopo il qual fatto tutti quelli che avevano malattie nell'isola, venivano, ed erano sanati:Vvhich being done, al in the ile also that had infirmities, came, and vvere cured:Quo facto, omnes qui in insula habebant infirmitates, accedebant, et curabantur: 10Who also honoured us with many honours: and when we were to set sail, they laded us with such things as were necessary.I quali anche ci fecero molti onori, e allorché entrammo in nave, vi miser sopra le cose necessarie.vvho also honoured vs vvith many honours, and vvhen vve vvere sailing avvay, laded vs vvith necessaries.qui etiam multis honoribus nos honoraverunt, et navigantibus imposuerunt quæ necessaria erant. 11And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors.E dopo tre mesi partimmo sopra una nave Alessandrina, la quale avea svernato nell'isola, ed avea l'insegna de' Castori.And after three moneths, vve sailed in a ship of Alexandria, that had vvintered in the iland, vvhose signe vvas the Castors.Post menses autem tres navigavimus in navi Alexandrina, quæ in insula hiemaverat, cui erat insigne Castorum. 12And when we were come to Syracusa, we tarried there three days.E arrivati a Siracusa, ci fermammo ivi tre giorni.And vvhen vve vvere come to Syracùsa, vve taried there three daies.Et cum venissemus Syracusam, mansimus ibi triduo.
13From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli:E di li facendo il giro della costa, giungemmo a Reggio: e dopo un giorno soffiando Austro, arrivammo in due dì a Pozzuoli;Thence compassing by the shore, vve came to Rhegium: and after one day the South vvinde blovving, vve came the second day to Putéoli,Inde circumlegentes devenimus Rhegium: et post unum diem, flante austro, secunda die venimus Puteolos: 14Where, finding brethren, we were desired to tarry with them seven days. And so we went to Rome.Dove avendo trovato de' fratelli, fummo pregati a star con essi sette giorni: e così e' incamminammo verso Roma.vvhere finding brethren, vve vvere desired to tarle vvith them seuen daies: and so vve came to Rome.ubi inventis fratribus rogati sumus manere apud eos dies septem: et sic venimus Romam. 15And from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum and the Three Taverns. Whom when Paul saw, he gave thanks to God and took courage.E di là avendo udite i fratelli le cose nostre, ci venner incontro sino al foro di Appio, e alle tre taberne. I quali veduti che ebbe Paolo, rendette grazie a Dio, e si consolò.And from thence, vvhen the brethren had heard, they came to meete vs vnto Apij-forum, and the Three-tauerns. Vvhom vvhen Paul had seen, giuing thanks to God, he tooke courage.Et inde cum audissent fratres, occurrerunt nobis usque ad Apii forum, ac tres Tabernas. Quos cum vidisset Paulus, gratias agens Deo, accepit fiduciam. 16And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.E quando fummo arrivati a Roma, fu permesso a Paolo di starsene da se con un soldato che lo custodiva.And vvhen vve vvere come to Rome, Paul vvas permitted to remaine to him self vvith a souldiar that kept him.Cum autem venissemus Romam, permissum est Paulo manere sibimet cum custodiente se milite. 17And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.E tre giorni dopo convocò Paolo i principali Giudei. I quali essendo insieme venuti, disse loro: uomini fratelli, io non avendo fatto niente contro il popolo, o contro le consuetudini patrie, incatenato fui messo da Gerusalemme nelle mani de' Romani;And after the third day he called together the cheefe of the Ievves. And vvhen they vvere assembled, he said to them, Men brethren, I doing nothing against the people, or the custome of the fathers, vvas deliuered prisoner from Hierusalem into the hands of the Romanes,Post tertium autem diem convocavit primos Judæorum. Cumque convenissent, dicebat eis: Ego, viri fratres, nihil adversus plebem faciens, aut morem paternum, vinctus ab Jerosolymis traditus sum in manus Romanorum,
18Who, when they had examined me, would have released me, for that there was no cause of death in me.I quali avendomi disaminato, volevano mettermi in libertà, per non essere in me colpa alcuna degna di morte.vvho vvhen they had examined me, vvould haue released me, for that there vvas no cause of death in me.qui cum interrogationem de me habuissent, voluerunt me dimittere, eo quod nulla esset causa mortis in me. 19But the Jews contradicting it, I was constrained to appeal unto Caesar: not that I had anything to accuse my nation of.Ma opponendovisi i Giudei, sono stato costretto ad appellare a Cesare, non come se fossi per accusare in qual che cosa la mia nazione.But the Ievves contradicting it, I vvas compelled to appeale vnto Caesar, not as hauing any thing to accuse my nation.Contradicentibus autem Judæis, coactus sum appellare Cæsarem, non quasi gentem meam habens aliquid accusare. 20For this cause therefore I desired to see you and to speak to you. Because that for the hope of Israel, I am bound with this chain.Per questo motivo adunque ho chiesto di vedervi, e di parlare con voi. Conciossiachè a cagione della speranza d'Israele da questa catena son cinto.For this cause therefore I desired to see you and to speake to you for, because of the hope of Israël, am I compassed vvith this chaine.Propter hanc igitur causam rogavi vos videre, et alloqui. Propter spem enim Israël catena hac circumdatus sum. 21But they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee.Eglino però gli dissero: noi né abbiamo ricevuto lettere intorno a te dalla Giudea, né è venuto alcuno de' fratelli ad avvisarci, o dirci alcun male di te.But they said to him, Vve neither receiued letters concerning thee from Ievvrie, neither did any of the brethren that came hither, report or speake any euil of thee.At illi dixerunt ad eum: Nos neque litteras accepimus de te a Judæa, neque adveniens aliquis fratrum nuntiavit, aut locutus est quid de te malum. 22But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that it is every where contradicted.Brameremo però di udire da te i tuoi sentimenti: imperocché riguardo a questa setta è noto a noi, come egli ha in ogni luogo contraddittori.But vve desire of thee to heare vvhat thou thinkest: for concerning this secte, it is knovvē to vs that it is gaine said euery vvhere.Rogamus autem a te audire quæ sentis: nam de secta hac notum est nobis quia ubique ei contradicitur. 23And when they had appointed him a day, there came very many to him unto his lodgings. To whom he expounded, testifying the kingdom of God and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening.E fissatogli il giorno, andarono da lui nell'ospizio molti a' quali esponeva, e dimostrava il regno di Dio, e li con vinceva di quel, che riguardava Gesù, per mezzo della legge di Mosè, e de' profeti, dalla mattina sino alla sera.And vvhen they had appointed him a day, they came to him vnto his lodging very many: to vvhom he expounded, testifying the kingdom of God, and vsing persuasion to them of IESVS out of the lavv of Moyses and the Prophets, from morning vntil euening.Cum constituissent autem illi diem, venerunt ad eum in hospitium plurimi, quibus exponebat testificans regnum Dei, suadensque eis de Jesu ex lege Moysi et prophetis a mane usque ad vesperam.
24And some believed the things that were said: but some believed not.E alcuni credevano a quello che si diceva: altri non credevano.And certaine beleeued those things that vvere said: but certaine beleeued not.Et quidam credebant his quæ dicebantur: quidam vero non credebant. 25And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,Ed essendo discordi tra di loro, se n'andavano, dicendo Paolo sol questa parola: lo spirito santo bene ha parlato per Isaia profeta ai padri nostri,And vvhereas they did not agree among them selues, they departed, Paul saying one vvord: That vvel did the holy Ghost speake by Esaie the prophet to our fathers,Cumque invicem non essent consentientes, discedebant, dicente Paulo unum verbum: Quia bene Spiritus Sanctus locutus est per Isaiam prophetam ad patres nostros, 26Saying: Go to this people and say to them: With the ear you shall hear and shall not understand: and seeing you shall see and shall not perceive.Dicendo: va' da questo popolo, e di' loro: con le orecchie udirete, e non intenderete: e vedendo vedrete, e non distinguerete.saying, Goe to this people, and say to them, Vvith the care you shal heare, and shal not vnderstand: and seeing you shal see, and shal not perceiue.dicens: Vade ad populum istum, et dic ad eos: Aure audietis, et non intelligetis, / et videntes videbitis, et non perspicietis. 27For the heart of this people is grown gross, and with their ears have they heard heavily and their eyes they have shut, lest perhaps they should see with their eyes and hear with their ears and understand with their heart and should be converted: and I should heal them.Imperocché si è incrassato il cuore di questo popolo, e sono duri di orecchie, e hanno serrati i loro occhi: onde a sorte non veggan con gli occhi, e con le orecchie odano, e col cuore intendano, e si convertano, e io li sani.For the hart of this people is vva•en grosse, and vvith their eares haue they heauily heard, and their eies they haue shut: left perhaps they may see vvith their eies, and heare vvith their eares, and vnderstand vvith their hart, and be conuerted, and I heale them.Incrassatum est enim cor populi hujus, / et auribus graviter audierunt, / et oculos suos compresserunt: / ne forte videant oculis, / et auribus audiant, / et corde intelligant, et convertantur, / et sanem eos. 28Be it known therefore to you that this salvation of God is sent to the Gentiles: and they will hear it.Siavi adunque noto, come alle genti è stata mandata questa salute di Dio, ed esse ascolteranno.Be it knovven therfore to you, that this Saluation of God is sent to the Gentiles, and they vvil heare.Notum ergo sit vobis, quoniam gentibus missum est hoc salutare Dei, et ipsi audient.
29And when he had said these things, the Jews went out from him, having much reasoning among themselves.E dette che egli ebbe queste cose, si partiron da lui i Giudei, quistionando forte tra di loro.And vvhen he had said these things, the Ievves vvent out from him, hauing much questioning among them selues.Et cum hæc dixisset, exierunt ab eo Judæi, multam habentes inter se quæstionem. 30And he remained two whole years in his own hired lodging: and he received all that came in to him,E Paolo dimorò per due interi anni nella casa, che avea presa a pigione: e riceveva tutti que' che aiutavan da lui,And he taried ful tvvo yeres in his hired lodging: and he receiued al that came into him,Mansit autem biennio toto in suo conducto: et suscipiebat omnes qui ingrediebantur ad eum, 31Preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.Predicando il regno di Dio e insegnando le cose spettanti al Signore Gesù Cristo con ogni libertà, senza che gli fosse proibito.preaching the kingdom of God, and teaching the things that concerne our Lord IESVS CHRIST vvith al confidence, vvithout prohibition.prædicans regnum Dei, et docens quæ sunt de Domino Jesu Christo cum omni fiducia, sine prohibitione.
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Tirinus
Melita, now called Malta, famous for being the residence of, and giving the title to, the military order of Knights, who strenuously resisted the Turks, when they threatened to overrun Christendom. The inhabitants are called Barbarians, not as a term of reproach, for the manner he speaks of their humanity testifies the contrary; but in the classical sense of the word, it was applied by the Greeks and Romans to all who did not speak either of those languages. Their hospitality was rewarded by the light of faith, which they still maintain, although infidels have sometimes for a century had dominion over this island. (Tirinus, etc.)
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Haydock
Murderer. In this instance we see how unfounded are the judgments of men. As if the misfortune itself were not sufficient to endure, the man upon whom any temporal calamity falls, must be also judged to be an object of divine vengeance. How cruel and preposterous, yet how common are such proceedings! Whence can it happen that man is so forward to think evil, so slow to suspect good in his neighbour? (Haydock)
Witham
Not to live. The inhabitants of the island, called Barbarians, had a notion of a Deity, and also that murder was against the law of God and nature. (Witham)
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Witham
That he would suddenly fall down and die. It is not then by the natural situation and temper of the air, that this island has no venomous creatures. (Witham)
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about the year A.D. 61.
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Witham
To dwell by himself, with a soldier that guarded him. St. Paul was chained, as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock to the prisoner's wrist, and the other end of the chain to the wrist of the soldier who was to guard him. In most Greek copies we read: the centurion delivered the prisoners to the captain of the guards: as it is in the Protestant translation, and very probable; but these words are not found in divers Greek manuscripts nor were read by the ancient interpreter of the Latin Vulgate. (Witham)
Hom. liv. in Acts
St. Chrysostom attributes this liberty St. Paul enjoyed at Rome of going whither he liked, to their admiration of him. (Hom. liv. in Acts.)
Calmet
Others to the moderation of Afranius Burrus, who was prefect of the Praetorium in the year 61, and who used his authority, as long as he possessed any over Nero's mind, to repress that emperor's bad inclinations, and direct his councils with wisdom. (Calmet)
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Witham
Because that for the hope of Israel. That is, of the Messias, so long expected and hoped for by the Israelites. (Witham)
Bible de Vence
According to the Roman custom, St. Paul must have been fastened by the right hand to one end of a chain, the other end of which chain held to the left hand of the soldier who guarded him. (Bible de Vence)
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Haydock
It is every where gainsayed. Here we observe one of the characters of the true religion. It is contradicted and spoken against. As singular as this may appear, it is however true. Jesus, the author of that religion, had foretold it should be so. If the world hateth me, it will hate you also. The situation of the Catholic religion in this country [the United Kingdom], at present, is something similar to what is related here of Christianity: and those who have the candour to inquire seriously into its merits, have generally the reward of being convinced and of believing in it. Christianity, like some plants, grows the better for being trodden upon. (Haydock)
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Until about the year A.D. 63.
Witham
Two whole years in his own hired lodging. That is, in the lodgings which St. Paul was permitted to hire for himself, and to live there, with a soldier chained to him for his guard. Happy soldier, if he knew how to make use of such a favourable opportunity! We may take notice by all this narration of St. Luke, (as when he says here, ver. 16, when we arrived at Rome, etc.) that he was all the way in the ship with St. Paul. (Witham)
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St. Chrysostom
Here terminates the history of St. Paul, as contained in the Acts of the Apostles. The other actions of this great apostle, for want of being recorded, are involved in much obscurity. That he obtained his liberty again, and made many voyages to carry the light of the gospel into many countries, is certain: but nothing is known as to the manner or time. He finished his labours by martyrdom, being beheaded at Rome in the 66th of the Christian aera [the year A.D. 66], and the 13th of Nero. What a degree of virtue might we not attain, were we animated by the spirit and courage of a St. Paul. Let us at least try to imitate his example; and, if in dangers and difficulties we cannot clothe our souls in adamant, as he did, we may certainly avoid yielding ingloriously to every light impression. Let us at an humble distance tread in his footsteps and live so that we may navigate in safety the boisterous ocean of life, and by the grace of Jesus Christ arrive at the port, where danger is no more to be apprehended. (St. Chrysostom, hom. lv. in Act. ad finem.[at the end.])
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St. Paul wrote this epistle at Corinth, when he was preparing to go to Jerusalem with the charitable contributions collected in Achaia and Macedonia for the relief of the Christians in Judea; which was about twenty-four years after Our Lord’s Ascension. It was written in Greek; but at the same time translated into Latin, for the benefit of those who did not understand that language. And though it is not the first of his Epistles in the order of time, yet it is first placed on account of sublimity of the matter contained in it, of the preeminence of the place to which it was sent, and in veneration of the Church.
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•. Shaking of the beast.] The promes of Christ (Marc. 16) that venemous serpents should not hurt them that beleeue in him, is fulfilled not in al beleuers, but in such as had the gift of miracles, as S. Paul had. Vvhom here a viper by nature so venemous that the people thought he should haue died out of hand, Malta hath S. Paules blessing and grace vntil this day. did no vvhit annoy: he extinguishing by the povver of Christ al the poison of the beast. The. Fazellus de rebus Siculis decad. • li. 〈◊〉. 1. Yea and (as the Christian people there til this day beleeue) by S. Paules praiers the Iland vvas deliuered for euer from al such venemous serpents, in so much that children there play vvith scorpions euer since that time, and Pilgrimes daily carie vvith them peeces of stones out of the place vvhere. S. Paul abode, by vvhich they affirme that they heale them vvhich in other countries adioyning are bitten of scorpions, Gods miraculous vertue in certaine countries and creatures, by his Saincts. the medicine therfore being called, S. Paules grace. The Heretikes that knovv not the povver of God, nor the miraculous vertues giuen to his Saincts, maruel and blaspheme, vvhen they beare such things as be proper to certaine countries, attributed sometimes to Gods miracles done by his Saincts • as though that vvere not possible, or vvere not as much to Gods honour, and more, then things proceding only of natural causes. Such profane men vvould not haue attributed the holsom•es of the vvaters of Iericho to Eliseus his vertue and miracles, 4 Reg. 2, 19. amending them by casting salt into them, if the Scripture had not expresly testified the same. It is the part of al faithful men to referre such things to God, vvhen any iust occasion is giuen therevnto, rather then to nature: though the incredulous doe alvvaies contrarie, for feare of superstition & dishonouring God. As though this escape of drovvning, might better and more to Gods glorie, be referted to chaunce and the mariners industrie, then to S. Paules praiers and extraordinarie vvorking.
•0. Chaine.] S. Pauls chaines h•onoured. I vvould vvish novv (saith S. Chrystome) to be for a time in the place vvhere these chaines remaine, and to see the •etters vvhich Diuels feare, and Angels reuerence. homil. 5 ad populum Antiochenum. See also S. Gregorie lib. •. episto. •0. of the miracles done by S. Paules chaines, and that he sendeth to the Emperesse Constantia some dust thereof 〈◊〉 of, for a great Relike and holy gift.
This iland (novv Malta) is the seate of the knightes of the Rhodes, the inhabitāts vvherof haue a special deuotion to S. Paul: to whō both the cheefe Church (being the Bishops Seate) is dedicated, and the vvhole Iland (as they count it) consecrated. Where the people shevv yet to strāgers, his prison and other memories of his miracles.
Melita.
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〈Greek〉
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22. Concerning this sect.) The Heretikes of al sortes comfort them selues much, vvhen they finde here or els vvhere the Christian faith called of the Ievves or incredulous persons, a Sect or an Heresie, The name of Sect is vvel giuen to al Heresies, though the Christian religion at the first vvas falsely so called. & sometimes in contempt of Christes person the Maister of the same, the Secte of the Nazarens: as though the Church of God might as vvel erre in naming their doctrine Heresie, as the Ievves and Pagans might and did misse in condemning Christian religion for an Heresie: or as though the Protestants doctrine vvere as vvel proued and tried to be no Heresie, by the Prophets and other Scriptures, miracles, and consent of al Nations and ages, as Christes blessed doctrine is. Vvhereas in deed the Protestants doctrine is euidently conuinced to be heretical, by the same arguments that Christes religion is proued to be the only true doctrine of saluation, and not an heresie. And vvhosoeuer can deduce the Christian faith from Adam to this day, through out al the Fathers, Patriarches, Prophetes, Priests, Apostles, and Bishops, by descent and succession of al lavves and states of true vvorshippers and beleeuers (vvhich is the only or special vvay to proue that the Christian faith is no heresie) he shal by the same meanes al at once proue the Protestants doctrine to be an heresie and a false secte. That the Ievves therfore and il men in al places contradicted the Christian religion, calling it an Heresie or a Sect, as though it had a beginning of some certaine Sect-Maister other them God him self, they vvere deceiued: and the Church of God neuerthelesse calling the Protestants doctrine Heresie in the vvorst part that can be, and in the vvorst sort that euer vvas, doth right and most iustly.
〈Greek〉
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Concordance Esa 6, 9.
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Concordance Mat. 13, 14. Mr. 4, 12.
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Concordance Lu. 8, 10.
Here also (as Ma•. 1•.) it is plaine that they would not see, northeare, & that their excecatiō is to be attributed to thē selues & not to God. See annota. Io. 12, 40.
Concordance Io. 12, 40.
Concordance Ro. 11, 8.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.” ( v. 43, 44 .) “And when they were escaped, then they knew that the island was called Melita.” (
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Tertullian † AD 220 On Idolatry 20
… The law prohibits the gods of the nations from being named,
St Basil the Great † AD 379 De Spiritu Sancto 8
… And shall this His care for us degrade to meanness our thoughts of Him? Or, on the contrary, shall it smite us with amazement at once at the mighty power and love to man
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For if (says he) you say that they are eternal, you will be Greeks, and Valentinians , and uninstructed
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
(Recapitulation.) “And the barbarians,” etc. (
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Tertullian † AD 220 Scorpiace 1
… We have faith for a defence, if we are not smitten with distrust itself also, in immediately making the sign and adjuring, and besmearing the heel with the beast. Finally, we often aid in this way even the heathen, seeing we have been endowed by God with that power which the apostle first used when he despised the viper’s bite.
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.14
… He entered the hall of judgment, and the judge saith to him “almost thou persuadest me to become a Christian,” and the judge became a disciple. He entered the prison, and took the jailor captive. He visited an island of barbarians, and made a viper the instrument of his teaching.
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… But as soon as he had received the colors of the Truth and the spiritual experience, no longer were these the hands of a man, but spiritual; day by day being bound with chains. And they never struck any one, but they were stricken times without number. Once even a viper (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… Then a viper “fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 27
… Yet He did not say, “must hang,” but, “must be lifted up” (
Sulpicius Severus † AD 420 The Letters of Sulpitius Severus 1
… Assuredly those Gentiles are reported to have entertained the same sort of thought respecting Paul also, when the viper had bitten him, for they said, “This man must be a murderer, whom, although saved from the sea, the fates do not permit to live.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… And these also behold, that they may wonder the more. “And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… and if thou knowest how to charm him with the inspired charms he will straightway be struck. For we have, we surely have, spiritual charms, even the Name of our Lord Jesus Christ and the might of the Cross. This charm will not only bring the serpent out of his lurking places, and cast him into the fire (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… vi. 11 ) and again, “The salutation of me Paul with mine own hand,”) ( 1 Cor. xvi. 21 ) of those hands at the sight of which the serpent “fell off into the fire.” (
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 32
… for was not that a prophecy of his in which he says: “In the last times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils?” He was, moreover, “the teacher of the Gentiles in faith and verity.” He performed miracles also and cures; for he shook off from his hand, unhurt, the biting viper;
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune (they were kind): thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. “And for a great while,” it says, “they expected that he would die.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… “In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.” (
St Jerome † AD 420 The Letters of St. Jerome 77.10
… “There was no more travail in Jacob nor distress in Israel.” The seas carried voyagers to find a welcome here on landing. Travellers left Rome in haste to take advantage of the mild coast before setting sail. What Publius once did in the island of Malta for one apostle and—not to leave room for gainsaying—for a single ship’s crew,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, “healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… 7 ): two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. “Who also,” it says, “honored us with many honors” (
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.17
… which came to pass in the days of Claudius Cæsar. Then the disciples, every one according to his ability, determined to send relief to the elders for the brethren which dwelt in Judæa, which also they did by the hands of Barnabas and Saul.” And in the case of the necessaries presented to him, wherewith the same Apostle Paul when setting sail was laden,
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St Irenaeus of Lyons † AD 202 Against Heresies 3.14.1
… and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage.” (
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St Ignatius of Antioch † AD 108 The Martyrdom of Ignatius 5
… and finding a ship in one of the seaports, he sailed over the Adriatic Sea, and entering from it on the Tyrrhene, he passed by the various islands and cities, until, when Puteoli came in sight, he was eager there to disembark, having a desire to tread in the footsteps of the Apostle Paul.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… 11 .) Probably this was painted on it: so addicted were they to their idols. ( d ) “And when the south wind blew, we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.” ( v. 13, 14 .) ( b ) Observe them tarrying a while, and again hasting onwards. ( e ) “And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… ix. 5 .) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… For it says, “he took courage, when he saw the brethren.” Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary. “And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 51
… so that with ease and in safe custody he should be taken away to Rome, with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… for it was not possible now, in so great a city, and with the Emperor there, and with Paul’s appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. “With the soldier”—for he was Paul’s guard. “And having called together the chief of the Jews” (
St John Chrysostom † AD 407 Homilies on Philippians 5
We shall find much to exemplify this in the case of Paul in the Acts. When he disputed with the Jews he did not flatter them, but was humble-minded (for he knew how to speak boldly), as when he says, “I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
(Recapitulation.) ( d ) “Who having examined me,” says he, “found nothing in me” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
(Recapitulation.) ( d ) “Who having examined me,” says he, “found nothing in me” ( v. 18 ). When those ought to have rescued, they “delivered (him) into the hands of the Romans.” And such the superabundance, * * because those had not power to condemn but delivered him prisoner. “Not as having aught to accuse my nation of,” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.8
… “Paul, a prisoner of Jesus Christ.” And again, when debating with the Jews, thou sayest, “For the hope of Israel I am bound with this chain.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 52
… for they were as yet too weak in their minds, and it was rather in condescension that he so spake. For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, “Paul, a prisoner of Jesus Christ:” ( Eph. iii. 1 ) and again, “On this account I am bound with this chain” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. ( a ) “For this cause,” he says, “I wished to see you” (
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Again their profit depended on Paul: wherefore he said, “For the hope of Israel I am bound with this chain. (
St John Chrysostom † AD 407 Homilies on Ephesians 8
Moral. Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; “I bear branded on my body,” saith he, “the marks of Jesus,” ( Gal. vi. 17 .) as though they were some great trophy. And again, “For because of the hope of Israel,” saith he, “I am bound with this chain.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… Then they also were so subdued by his speech, that they too apologized for those of their own nation: “And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… “And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee.” ( v. 21 .) Neither through letters, nor through men, have they made known any harm of thee. Nevertheless, we wish to hear from thyself: “But we desire to hear of thee what thou thinkest” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening. And some believed the things which were spoken, and some believed not.” (
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St Hippolytus † AD 235 The Discourse on the Holy Theophany 9
9. This is the Spirit that at the beginning “moved upon the face of the waters;” by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.31
… This Holy Spirit guided him, the persecutor of old, as a herald of Christ, even as far as imperial Rome, and there he persuaded many of the Jews to believe in Christ, and to them who gainsaid he said plainly, Well spake the Holy Ghost by Esaias the Prophet, saying unto your fathers, and the rest
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… words uttered by the prophet concerning the Lord, “These things said Esaias, when he saw His glory and spoke of Him .” But the mighty Paul attributes the same passage to the Holy Spirit in his speech made to the Jews at Rome, when he says, “Well spoke the Holy Ghost by Esaias the prophet concerning you, saying, Hearing ye shall hear and shall not understand
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… Thus we, the “most miserable of all men,” being led onward by the Apostle in the mysteries, pass from the letter that killeth to the Spirit that giveth life, learning from Him Who was in Paradise initiated into the unspeakable mysteries, that all things the Divine Scripture says are utterances of the Holy Spirit. For “well did the Holy Spirit prophesy
St Ambrose of Milan † AD 397 On the Holy Spirit 3.21
… “Well spake the Holy Spirit through Isaiah the prophet to our fathers, saying: Go to this people and say, Ye shall hear with the ear and shall not understand, and seeing ye shall see and shall not perceive.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.” (
St John Chrysostom † AD 407 Homilies on Philippians 5
That these were the words of humility, listen how he rebukes them in what follows, “Well spake the Holy Ghost, By hearing ye shall hear, and shall in nowise understand, and seeing ye shall see, and in nowise perceive.” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… but then it would no longer have been matter of faith. In fact, this (itself) was a great sign, his discoursing from the Law and the Prophets. Then that you may not deem it strange (that they believed not), he introduces the prophecy which saith, “Hearing ye shall hear and not understand,” more now than then: “and ye shall see and not perceive” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen.” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.22.1
… Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner. And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large, and preached the word of God without restraint.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… ix. 5 .) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel.
St John Chrysostom † AD 407 Homilies on Philippians 9
What shall we say of his remaining “two whole years in his own hired dwelling”? (
St Jerome † AD 420 The Letters of St. Jerome 71.1
… Laying in a short time the foundation of the gospel “from Jerusalem and round about unto Illyricum,” he enters Rome in bonds, that he may free those who are in the bonds of error and superstition. Two years he dwells in his own hired house
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… but He (the Spirit) not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. “Well said the Spirit:” as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. “He discoursed,” it says, “with boldness, unhindered” (
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1. Malta. — Thus the Roman and Greek texts: wherefore some read wrongly Mytilene, others Miletus. Two islands are called Malta. One is in Illyricum: into this from shipwreck St. Paul is said to have been driven by the Illyrians, and from them by Constantine Porphyrogenitus the Emperor in his book to his son Romanus, On the Administration of the Empire, chapter XXXVI. Philip Cluverius sets forth and refutes their arguments, in book II of his Ancient Sicily, chapter XVI. The other is near Sicily, commonly called Malta; this is understood here, which has a temperate climate, wholesome waters, a fertile and fruitful soil, praised for the goodness of honey, and from this, it seems, called Malta. It itself is now the unconquered bulwark of the Knights of Malta against the Turks: where there is a celebrated memory of Paul from this his arrival there, and devotion toward him, and so near the city a cave is shown with two altars, in which Paul with the other prisoners is said to have lodged. The earth, or rather rock of this cave, is excavated and carried away by the natives and foreigners with great reverence, and avails against poisons and serpents: a particle of it was given to me at Rome, as a rare and notable gift. Whence note here seven outstanding benefits and privileges which St. Paul conferred upon Malta and the Maltese; so much so that God seems to have ordained his shipwreck there, and procured that it should happen near Malta, for the salvation and advantages of the Maltese, which he had destined from eternity to confer upon them through this. The first was the conversion, faith and salvation of the Maltese. For immediately from Christ, at the very beginning of the Church, the Maltese before other islands and nations received the preaching of the Gospel from St. Paul, and believing in him preaching and working miracles, they first obtained from him as their Bishop St. Publius, their citizen, indeed their prince. Second, that he baptized there his companions of navigation and shipwreck. A mile from the port in which Paul disembarked, there are still seen various ruins of ancient buildings, in which there stands a chapel named after St. John the Baptist Telcheres, that is among the ruins, where St. Paul baptized the aforesaid, the common tradition of many neighboring villages is. An indication of this is that a few years ago when this chapel was being restored, a baptismal font of hard stone was found under the earth. Near the chapel there remain angles and long and great walls skillfully cut and worked, where it is thought there was a villa and house of St. Publius. Third, that St. Paul remained in Malta for three months. They relate that he with St. Luke, Aristarchus, Trophimus and other companions dwelt in a certain suburban cave of the old city, which they therefore hold in great veneration, so much so that they built a Church near it, which for many centuries was the mother and Episcopal church of the whole island. Around the cave is a great cemetery, in which not only Maltese, but very many foreign Nobles ordered themselves to be buried from devotion and commanded themselves to be carried there by will, especially because those who took care to be buried there were once given a plenary Indulgence, such as is given at Rome to those buried in the Holy Field: wherefore in the same very many small chapels are seen; in this cemetery there is a place distant from the cave by a bowshot, in which it is reported St. Paul preached: to the memory of which in the same they erected a stone cross. Fourth, that in Malta scorpions and serpents both native and brought there, put aside their poison: indeed Maltese earth heals any venomous bites, even of mad dogs, if taken in drink, or applied to the wound; nor is this only in men, but also in beasts, so much so that some Sicilian physicians prefer it to sealed earth. For it avails not only against poisons, but also against malignant fevers, dysentery, smallpox, indeed even against toxins, especially from sublimate, whether by chance or willingly taken: of which matter grave men, eyewitnesses thereof, have related to me illustrious examples and miracles. Fifth, that St. Paul often protected Malta from the attack of enemies. To pass over other instances, in the year of the Lord 1470, when the Moors invaded it with a fleet of eighteen thousand soldiers, and were already setting up cannons to batter the old city, on the third day St. Paul appeared in a starry garment, such as he is depicted in the Cathedral church, and riding on horseback while brandishing a sword, was seen surrounded by an innumerable multitude to attack the Turkish forces: and when the Turks hurled many arrows at him, all of them were turned back and reflected upon themselves, wounding and destroying them. Two other protectors of the island were likewise seen, St. George and St. Agatha, who is said to have fled there from the Sicilian persecution and to have woven that famous veil which restrains the fires of Etna; and she did this in the manner of Penelope, so that what she had woven by day she would unweave by night, because when her mother urged her to marry, she refused and replied that she must first finish weaving this veil. Wherefore they placed a marble statue of St. Agatha on the wall at that time, but with her face turned away from the Turks and toward the city: but she of her own accord turned her face toward the Turks with such a crash as that of the largest cannons, so much so that the Turks, struck by the same, lifted the siege and took to flight. Sixth, that Malta has three images of the Blessed Virgin painted by St. Luke, who, as I said before, was the companion of St. Paul and wintered with him there and dwelt for three months. Wherefore they distributed them throughout the three principal regions of the island and venerate them with great reverence. Seventh, that Malta, from the time of St. Paul until now, has never fallen away from the faith received from St. Paul, even though the Moors occupied it and held it for more than a hundred years. The same was given to Cologne by God on account of the merits of the Theban Martyrs and of the eleven thousand Virgins resting there. Whence it is sung of her: Since thou didst receive the faith, Thou hast not fallen away, O most noble city. All these things concerning Malta were constantly affirmed to me at Rome by word of mouth and confirmed in writing by our Maltese Fathers, grave and learned men, and the same was transmitted by our Octavius Cajetanus in the Isagoge, chapter XIX. Behold here the munificence of St. Paul, by which he rewarded the hospitality and hospitableness of the Maltese with such great liberality: namely, Saints do not allow themselves to be overcome by our liberality, but for one small gift they return something great, sevenfold, indeed a hundredfold. So great is it to receive Saints in hospitality, to do them good, to have them present, to honor them and to invoke them. For by this divine benefit St. Paul rewarded the hospitable barbarians and their humanity, so that those who had cast off barbarism toward him might have in themselves the offspring of vipers stripped of their venom made human; indeed they might possess their lands as it were antidotes against poisons. Wherefore all Malta is consecrated to St. Paul, and by right may be called the island under the protection of St. Paul: for he often frees it from plague, famine, and war. Barbarians. — The inhabitants of Malta or Maltese, who in the time of Paul were barbarians both in language and in customs. Whence they are all the more praiseworthy, in that they showed themselves so humane toward Paul and the shipwrecked, thus Chrysostom.
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3. Bundles of sticks. — Bundles of sticks properly are cuttings of vines: yet they also signify cuttings of any wood and twigs: for these are called in Greek φρύγανα, that is, combustible wood, which the Latins call cremia, from φρύγω, that is, I burn. Viper. — Many think the viper is so called, as it were giving birth by force, because the offspring of the viper gnaw the belly of the mother while being born from it and coming forth into the light. But experience teaches that this is false, as I have shown elsewhere. Whence more truly Theophrastus, and from him Aelianus, book IX On the History of Animals, chapters XXXI and XXXII, thinks the viper is so called as it were a live-bearer, because it brings forth a living animal, not eggs, as other serpents do. Moreover, the viper is so venomous and pestilent that by its hiss alone and the breath which it exhales, it can stupefy a man and inflict upon him death or a disease almost lethal. I saw at Rome a certain member of our Society who, striking a viper, was so affected by its hiss and as it were blasted by it, that he suffered for many years from stupor and a disease almost incurable. The Arabs call the viper Therion, from the Greek θηρίον, that is, a wild beast. Whence the medicine against the bites of vipers and serpents, made from the flesh of the viper itself, is called Theriaca: the composition of which was invented under the Emperor Nero (who killed his mother, as the viper is said to kill its mother) by Andromachus the physician, as Galen relates, who lived a little later under the Emperor Antoninus, volume V, book On Theriaca to Piso, chapter V. But before Andromachus, Antiochus Philometor, king of Asia, made theriaca, which he used against all poisons, from thyme, anise, opopanax, millet, trefoil, dill, fennel, ammi, celery, vetch, and strong wine, mixed together and formed into lozenges, as Pliny relates, book XX, chapter XXIV, and Galen, in the book cited. Attacked. — The Syriac version: bit, as serpents are wont to do when they attack: for it was hanging from his hand. Thus Œcumenius and Lyran here, and Tertullian, in the Scorpiaco, chapter I, and Ambrose, book VI of the Hexameron, chapter VI.
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4. Vengeance. — The vengeance of the Godhead. For this is wont to pursue murderers and criminals above all others, according to that saying of Christ, Matt. XXVI, 52: "All that take the sword shall perish with the sword." Thus the vengeance of God everywhere pursued Cain the fratricide, Gen. IV, 7 et seq. I have recounted more examples of this vengeance in Deut. XXI, 4. For vengeance, in Greek it is δίκη; the Syriac renders it justice; others, judgment; others, vengeance. These Barbarians seem to have held vengeance to be a goddess, whom Hesiod in the Works makes the daughter of Jupiter and Themis, as also other Poets, who call her Astraea. Whence Ovid, lib. I of the Metamorphoses, speaking of the iron age of the wicked: Astraea, the last of the heavenly ones, he says, left the earth. Whose image thus he paints from Chrysippus through Gellius, lib. XIV, cap. IV: "Justice," he says, "is painted in the form and thread of a virgin, with a vehement and formidable aspect, with keen eyes: neither humble nor fierce, but of a certain reverend sadness and dignity. From the likeness of this image he wished it to be understood that a judge, who is the guardian of justice, ought to be grave, holy, severe, incorrupt, not to be flattered, and against the wicked and guilty merciless and inexorable, and upright and lofty and powerful, terrible by the force and majesty of equity and truth." See Lilius Giraldus, On the Gods of the Gentiles, syntag. I.
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5. And he indeed shaking off the beast. — Excellently Œcumenius: "The viper, he says, when it had driven its teeth into the hand of the Apostle, and found no softness and laxity of sin in him, immediately (shaken off by him) sprang back, and threw itself into the fire, as if it exacted punishment upon itself, because it had invaded a body that had nothing pertaining to itself. But we indeed fear beasts, for which reason we are not armed with the armor of virtue. For Adam in innocence could not be harmed by beasts and serpents, nay rather he ruled over them. Whence the Saints who approach to his primeval innocence often obtain the same dominion from God, as St. Paul obtained, St. Anthony, St. Macarius, St. Francis and the like, as I said on Genesis IX, 2. This viper therefore by its own death inflicted upon itself the punishment of its rashness, and gave Paul the encomium of innocence. For Paul did not die from its bite, but obtained the fame of immortality, nay even of divinity. For those who were present, seeing nothing evil happen to him, 'said that he was a god,' in the same verse 6. Whence most excellently St. Chrysostom on Psalm XCV: 'Struck, he says, by a viper Paul showed forth the virtue of the Holy Spirit which dwelt in him, using the viper as a witness;' as if the viper had been to the Apostle not a plague unto death, but a witness unto glory; and wishing to pour deadly poison into the Apostle, drank it itself. Truly Arator concerning Paul here: And committing his limbs to the cross of Christ, Knows not to die by the serpent. Hence the promise of Christ is fulfilled, Mark XVI, 18: 'Signs shall follow them that believe, etc.; they shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them.' Whence Tertullian, in the Scorpiaco, cap. I: 'In this way, he says, we often help even the Gentiles, having been given by God that power which the Apostle dedicated, when he despised the bite of the viper.' Furthermore from that time when Paul shook off the viper on Malta, it was divinely granted to that island that in it all serpents should be devoid of poison, and however much they might bite someone, they bring no harm whatsoever; and the islanders call it 'the grace of St. Paul,' who in this manner abundantly compensated them for the merit of hospitality and hospitableness. Therefore on Malta no maleficent serpent species is born, nor does one brought in from elsewhere harm, nay the soil of Malta is an antidote against poisons, and so the Maltese themselves are as it were a terror to serpents: thus Thomas Fazellus, On Sicilian Affairs, Decade I, book I, cap. I; Baronius, Gagneius and others. Thus concerning St. Phoca the martyr, in the Roman Martyrology, on the 5th of March, we read thus: 'How he triumphed over that ancient serpent is even now declared to the people by this miracle, that if anyone has been bitten by a serpent, as soon as he has touched the door of the Martyr's basilica in faith, the virtue of the poison being immediately evacuated, he is healed.' There are in Italy those who boast themselves to be of the race and kinship of Paul, and handle serpents with impunity. But Delrio refutes these as impostures, lib. I de Magic., cap. III, Quaest. IV, and from him Lorinus here, because it has been ascertained that they fortify themselves against the bite with antidotes. Lorinus adds that the Marsi and Psylli are untouched and unharmed by serpents, not through natural antipathy, as some think, but through incantations and magical arts. Nay, Delrio also suspects the Salutatores, who heal various diseases with words, and the Ensalmatores, who heal with breath, and notes many things in them full of suspicion and danger; although Navarrus, in the Manual, cap. XI, num. 36, excuses the Salutatores, and thinks the gift of healing in them to be a grace freely given by God for the good of the commonwealth. Furthermore some wish this immunity from poisons to be natural to Malta, as Bede relates it to be natural to Ireland, lib. I Hist. Anglic., cap. I; and Solinus the Polyhistor relates it of Sardinia, cap. XXXV; but they err. For the inhabitants of Malta marveled that St. Paul, touched by the viper, did not swell up, nor die, as they had seen happen to others. Therefore before St. Paul Malta was subject to poisons. Therefore Paul owes this immunity to her, and willingly acknowledges it as received.
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6. But they supposed that he would swell up, — from the burning and inflammation which the bite of a viper creates: for this is what the Greek πίμπρασθαι signifies. Whence the Zurich and Pagninus versions translate, but they supposed that he would be burned, or would suddenly fall down dead. And to die, — that is, that he would die immediately, as I have already said from the Greek. Moreover, how quickly serpents, especially vipers and asps, kill a man, Galen teaches, in his book On Theriac to Piso, chapter VIII, at the end, by the example of Cleopatra: "They say," he says, "that Cleopatra first inflicted a great and deep wound on her arm with the teeth of an asp: then she poured the venom which she had previously prepared from an asp into a certain box, into the wound; and thus with the venom entering the body, not long after, unknown to her guards, she gently ended her life. For truly those serpents kill very swiftly, as I have often experienced in great Alexandria. For when someone condemned to this kind of punishment, if they wish to kill him with prolonged torture and delay, they apply those asps to their breasts, and make them walk about for a little while, and thus they quickly destroy them." Turning themselves, — toward one another, with changed mind and speech: for the Greek μεταβαλλόμενοι signifies all these things. Thus the Syriac, Chrysostom, the Zurich version, Thomas, Pagninus, Lyra and others. Said that he was a god. — See here the sudden change of the Maltese. Out of a murderer they make a god, says St. Chrysostom. Thus the Lycaonians, seeing the miracle of Paul, cried out that he was Mercury, Acts XIV, 18.
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7. Chief of the island. — In Greek, τῷ πρώτῳ, that is, of the first. Publius was therefore the chief among the Maltese, says St. Chrysostom, but not the absolute prince and lord of Malta: for this was subject to the Romans. Publius is a Roman name. Whence it appears that he himself was a Roman, who, having held the office of praetor or prefect of Malta, fixed his seat there after acquiring estates. For Malta was subject to the Romans, just as Sicily was, and was governed by the Praetor of Sicily through a vicar, who was called πρῶτος, that is, first, chief, principal chief of the island and of the islanders, and this is taught by an ancient inscription: "L. Ca. son of Cyr. Roman knight, πρῶτος Μελιταίων," that is, first, or chief of the Maltese, which Philip Cluverius records, book II On Ancient Sicily, chapter XVI. How rich Publius was is clear from the fact that he received these 276 shipwrecked men in hospitality for three days, as St. Chrysostom testifies. His house is said to have been that which in the city of Malta is the greatest building dedicated to St. Paul; his estates are thought to be those which are today called Benuerrat, near the bay to which the ship came, not far from the village of Nazar. Thus our Octavius Cajetanus, Isagoge chapter XIX. Luke is silent here, that Paul during the three months which he was in Malta preached and converted the Maltese and Publius himself, of whom Arator thus sings: During three winter months in the region of Malta, Paul gives manifold aid. So also Chrysostom. Moreover, that this Publius was made Bishop of Malta by Paul, Ado teaches in the Martyrology, on the 21st of January, and Bede, on the 18th of January: and they add that he was afterwards made Bishop of Athens, and that he was that Publius who after Quadratus succeeded Dionysius the Areopagite in the Episcopate at Athens, and departed crowned with noble martyrdom, of whom Eusebius, book IV of the History, chapter XXIII, and St. Jerome in the Catalogue of Ecclesiastical Writers, in Quadratus.
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8. He healed him, — that is, he cured him, certainly by a miracle, especially since fever and dysentery are contrary diseases, as St. Jerome notes in chapter LVI of Isaiah. St. Gregory notes, book XXVII of the Morals, chapter XI or XIV, that Paul healed the father of Publius, because he was an unbeliever, so that by this miracle and benefit he might convert him to Christ: but he did not heal Timothy when he was sick, because he was already converted. The disease therefore was left to him for the exercise of patience and the increase of his crown.
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11. To whom was the sign of the Castors. — The Gloss reads incorrectly castrorum. It was customary, says Sanchez, for sailors to carry tutelary gods in the stern, that is their statues and idols, or effigies. These the Phoenicians call Pataeci, according to Hesychius, of whom Persius writes: Huge gods in the stern. And Ovid, book I of the Tristia, elegy 3: And leaps upon the curved stern, and the wave beats the painted gods. Whence also Chrysostom thinks that effigies of the Castors were painted in the ship. "Castors" are called the twin brothers Castor and Pollux. For Castor, being the elder, communicated his name to the younger Pollux. These two were born from Jupiter and Leda, the wife of King Tyndareus: whence they are also called Tyndaridae, and διόσκουροι, that is sons of Jupiter. For the Poets feign that Jupiter took the form of a swan, and from him Leda conceived an egg: from which the twins Castor and Pollux were born. Whence Horace, book II of the Satires, satire 1: Castor delights in horses, born from the same egg as Pollux in boxing. For Castor was an excellent tamer of horses, Pollux truly a boxer. Both after death were placed among the stars: whose sign is called Gemini, in which the sun dwells in June. They were held as gods by the Gentiles, especially by the Romans. Whence even now their huge statues are seen in Rome at the entrance of the Capitol. Hence also Cicero in the Verrines, act. 1: "And you," he says, "arbiters and witnesses of all forensic matters, of the greatest counsels, of laws and judgments, placed in the most celebrated place of the praetorium, Castor and Pollux." They were held to be gods of the sea, and therefore painted in ships by sailors they were invoked in tempests: either because they are stars in the sky by this name, which if both appear it is a sign of serenity, but if only one, it is a sign of tempest; or because Castor and Pollux freed the sea from pirates; or because they themselves were Argonauts, sailing with other companions to Colchis; and when a tempest arose, while others feared, two stars were seen above the heads of Castor and Pollux, and immediately the sea began to calm: whence the others persuaded themselves that by their favor they were to be protected by the gods, and from that time in similar danger they began to invoke them, as Giraldus relates from Diodorus Siculus and Valerius Flaccus, Synt. v, pag. 182. These fables arose from the fact that sailors are accustomed to observe the stars of the Castors, and to believe that if they appear, they preserve those navigating. Whence Horace, book I of the Carmina: I shall tell also of Hercules, and the sons of Leda, This one famous for horses, that one for surpassing in boxing; whose white star together shone forth to sailors, The water flows down from the rocks agitated, The winds fall, and the clouds flee, And the threatening (as they so willed it) Sea wave subsides. The same elsewhere: The Tyndarid star from the lowest waters snatches shattered ships. Now Christian sailors after the Blessed Virgin, who is the star of the sea, in danger invoke St. Paul, who day and night was in the depth of the sea, St. Clement drowned in the sea, St. Nicholas, St. Francis Xavier, who by perpetual navigation as it were traversed and retraversed the immense spaces of the Ocean, from Lusitania to India, the Moluccas, Japan and China, and St. Hermes, or St. Telm. For thus Telm, or Elms, is called by sailors, from the place; who by his proper name was called Peter Consalvus of the Order of St. Dominic, and migrated to heaven in the year of the Lord 1246, whose life and miracles were written by Ferdinand Castilius, I part. Hist. of St. Dominic, book II, cap. xxiii, xxiv and xxv, and Ribadeneira in his Life, which he has in the Appendix of the Extraordinary Saints. Moreover they invoke them, not as gods and divinities, as the Gentiles do, as Calvin objects, but as their patrons and advocates before God, and in that matter in which they themselves once serving God, merited that they could aid others in the same. See Stapleton here in the Antidotes. Furthermore the sign of the Castors was thus depicted. Castor and Pollux were painted as if two youths; to each was given half of an egg, and a javelin in hand and a white horse, above there stood out a star. Thus Lucian, in the Dialogue of the Gods, at the end.
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12. Syracuse. — It is the greatest and most beautiful city of Sicily, situated beneath Mount Pachynus, where is the fountain of Arethusa. Never is a day so cloudy in the year that the sun is not seen at Syracuse as clearly as at Rhodes, says Pliny, lib. II, cap. LXII. It has now been made famous by the birthplace and martyrdom of St. Lucy. Hence it is evident that Paul was in Sicily and benefited the Sicilians. Whence St. Chrysostom: "Moreover," he says, "the preaching reached even into Sicily." Our Father Octavius Cajetanus wrote a work on the Saints and sacred matters of Sicily with great labor and study, drawn from and elaborated from the ancient monuments of the Sicilians, but being prevented by death, he was not able to bring it to light. Therefore his posthumous work was undertaken to be published by Father Alphonsus Cajetanus, who is perfecting the work, so that he may satisfy the eager and long-standing expectation of many: meanwhile he sent excerpts from his Introduction concerning St. Peter and Paul's arrival in Sicily and their fruit to me at Rome from Palermo; to which therefore with thanksgiving the candid Reader may accept these things together with me. I shall insert those here in summary, inasmuch as they greatly illuminate the present history of St. Luke, and add and supply many things which St. Luke omitted for the sake of brevity. From which you may clearly see the ancient benevolence of St. Peter and Paul toward the Sicilians, and in turn the ardent zeal of the Sicilians toward the Apostles. Therefore concerning St. Peter the Introduction writes thus, cap. XVIII. It is certain that Sicily first received the faith from St. Peter, and the Churches and first Bishops. Whence Innocent I, in his epistle to Decentius, firmly affirms that in Sicily no one established Churches except those whom the Venerable Apostle Peter or his successors appointed. Metaphrastes, in his oration On St. Peter and Paul, on the 29th of June, relates that St. Peter, sailing from Syria to Rome, put in at Tauromenium in Sicily; and lodged with Pancracius the Bishop, whom he had previously sent there while staying at Antioch; which happened in the second year of the Emperor Claudius. That the same was written by St. John Chrysostom, Constantine Lascaris affirms in his notes, which we read in the Treasury of the city of Messina. The testimony of Metaphrastes, the most learned men Vincentius Bellovacensis, William of Speyer, Peter Calesinus and Cardinal Baronius confirmed in the year of Christ 44. Into Sicily together with St. Peter, as Metaphrastes says, came his disciples, Mark the writer of the Gospel, Apollinaris afterwards sent by St. Peter to Ravenna, Martial afterwards dispatched by him into Gaul, Rufus made Bishop of Capua; the Menaea add Beryllus. When St. Peter was at Tauromenium, he baptized Maximus, well instructed in catechesis, and ordained him Bishop, and appointed him to succeed Pancracius. The same Peter gave Marcianus as Bishop to Syracuse, Beryllus to Catania, as the Roman Martyrology and the Menologia of the Greeks have it. These therefore are the three first Churches of Sicily erected by St. Peter. Next to these is Agrigentum, whose first Bishop writers recall as St. Libertinus the martyr; but in what year this was done is unknown to us. The Encomiastes of St. Libertinus, a Syracusan of credible authority, makes him contemporary with St. Peregrinus the martyr, who was a disciple of St. Marcianus, Bishop of Syracuse, instituted by St. Peter. The Isagoge, chapter xx, relates that St. Paul was received at Syracuse by Marcian (whom St. Peter had sent there some years before and had ordained as Bishop of the city) with incredible joy, and that all the Christians of his Church went out to meet the renowned Apostle in chains triumphing. It is certain to me that he remained three days in the same lodging with Marcian; that in that cave, which Marcian had consecrated to Christ after driving out demons, St. Paul performed sacred rites; that he offered the Syracusan Church, the first fruits of the West, to God; that he converted many to Christ, and refreshed that Church by his presence and conversations, and inflamed it with the love of God. We also believe that he visited nearby places and villages around Syracuse: for although he was led bound to Rome, nevertheless by the humanity of Julius the centurion, in whose custody he was held, great reverence was shown to the Apostle. For he was permitted by him to go to friends at Sidon and to attend to his affairs, and to lodge three days with Publius in Malta. Beyond the humanity of the Centurion was added the piety and Christian religion, which all professed who were companions of St. Paul's voyage, and their love toward the Apostle, inasmuch as by his benefit they had escaped shipwreck and believed in Christ; for in Paul's favor all who were carried in the ship, not only their bodies from shipwreck, but their souls from infidelity, we have shown above from the Acts of the Apostles and from the interpretation of St. John Chrysostom. From these things we do not doubt that it was permitted to the Doctor of the Gentiles to act freely at Syracuse, to preach the kingdom of God, and even to visit the nearby villages of the city. Certainly indeed, almost eight miles distant from Syracuse, in a field called Solarino, there is a church distinguished by the title of St. Paul the Apostle; and truly it is of ancient architecture: in which a well is seen, whose water, when drawn and used to wash the sick, by invocation of the Apostle Paul many miracles are performed daily, and vows and tablets hanging there testify to the most holy Apostle's benefits bestowed against mortal afflictions. Among the Syracusans there is an ancient tradition that St. Paul the Apostle, when he came to Syracuse, went to that place, and that a church was built by Christians in memory of that event: in that tract indeed vestiges of ancient habitation are found; perhaps in that age there was a town there, which the Apostle visited out of his charity. The Isagoge, chapter xxi, teaches that St. Paul sailed along the coast of Sicily from Pachynus to Pelorus, and recounts monuments left by him there. The voyage, it says, from the island of Malta to Syracuse was slow, there are not lacking those who prove it: for before he was carried by ship into the Syracusan port, we think he landed on the coast this side of the Pachynus promontory and explored nearby places. It is an ancient tradition among the people of Etna and the inhabitants of Pachynus that the Apostle Paul came to that coast, and penetrated inland four miles into the Elorine field: in which place a church was built by posterity dedicated to St. Paul, near the river Elorus, which still remains in memory of his coming; nor far from it is a well held in the highest veneration, whose water those who drink or wash themselves in are freed from various diseases, and it is especially efficacious against wounds and harmful bites of beasts. In the same field, called Biliscalis, there is another well, at which many miracles are performed by the virtue and grace of the same Apostle. Furthermore, from the approach of St. Paul to these places, this is altogether established, that his voyage along that coast of Sicily was slow, not without great providence of God, so that the Apostle might explore Sicily, and lead to Christ by his preaching those whom he could; but also that the Apostle, having set out from Syracuse, sailed around the island, St. Luke teaches. Therefore Paul's ship, after setting sail from Syracuse, having passed by the maritime coast of Sicily, turned again from its course and deflected to the shore between Tauromenium and Messana, where there is now a church sacred to the Apostle Paul. This is an ancient tradition among the inhabitants of that place, that St. Paul, while traversing the coast of Sicily, put in to that bay, over which the monastery of St. Placidus stands on a high hill, and remained on that shore, which is ten miles distant from the city of Messana; and on that very shore and place trodden by the Apostle's feet, Christians afterwards, when the faith of Christ had grown, built a small church, but one indicating great piety, sacred to St. Paul, which would testify to the Apostle's descent upon that shore and hand down the memory of the thing to posterity. The Apostle set sail from Rhegium from that maritime coast, which matter handed down to us by our ancestors does not conflict with St. Paul's voyage. For St. Luke, his witness and writer, in the Acts of the Apostles, says that setting sail from Syracuse, having navigated the maritime coast of Sicily, he arrived at Rhegium. It is probable that the ship, having sailed around the island's shore, put in there, where, opposed by the sea's current and winds, or pressed by the coming night, it remained, until the tide should be favorable and the winds should turn, or day should break, lest that strait infamous for shipwrecks and the whirlpools of Charybdis be crossed in blind night, and especially for those who had enough fear from the recent shipwreck at Malta. Moreover, that bay, into which tradition says the Apostle descended, seems to have been made by nature for that purpose; nor is there a more convenient stretch of sea for those setting sail from the Mamertine coast to Rhegium; but also ships which have their journey from the East through Sicily to the West, having passed by the island, from that bay which is now ennobled by the church of St. Paul the Apostle, customarily pass through to Rhegium. The Isagoge, chapter twenty-two, shows that St. Paul, navigating the Sicilian strait, caught sight of Messana, but did not go there, as Constantine Lascaris contends: but he did go there after he was freed from his first imprisonment under Nero, and again traveled through the provinces and Sicily (as it seems he hints and St. Chrysostom indicates). For it is the tradition of the Church of Messana that St. Paul appointed Bacchylus as Bishop to the Messinese. Indeed, every year in that city supplications are held on the feast of the Conversion of St. Paul, in memory of Bacchylus the Bishop, placed over the Church of Messana by St. Paul: and it is an ancient custom in that Church to carry the relics of St. Paul through the city. This is from our Octavius. Others add that in the territory of Avola, which many believe to be Hybla or Hyblae, in which there is an abundance of thyme and willows, whence bees fed there produce the finest honey, and from this the bees are called Hylaean bees and the honey Hylaean honey, of which Martial speaks in the Acres: When you shall have given from the middle hills of Hybla to the Sicilians, you may say that they are Cecropian honeycombs. Near Hybla, I say, proceeding towards Syracuse, there is a well similar to that Elorinian one which received its name from St. Paul, of the same virtue and veneration: to which, because many serpents come for the sake of drinking, hence near it many dead vipers and serpents are seen, killed by drinking this water. Similar in name and virtue is the well near Syracuse, whose water cures many infirmities. I have received this from our Sicilian Fathers, eyewitnesses. Where you may see of what dignity and merit St. Paul was, and also of what goodness and beneficence, which never allowed him to be idle and empty, but compelled him to scatter the seeds of his virtue and vital rays everywhere like the sun, so that he might imitate Christ, "who went about doing good and healing all that were oppressed by the devil," as St. Peter says, Acts x, 38. Truly of St. Paul you might say what the ecclesiastical office sings of St. Cecilia: "Your handmaid Cecilia, O Lord, like a bee serves you with ingenuity." Finally, remaining at Syracuse for three days, Paul, by evangelizing, converted the greater part of the inhabitants (and through them the neighboring Sicilians, so that Sicily owes the faith to St. Paul) to Christ, as Jerome Marasiotus relates in the Chronicles of Calabria, book I, chapter twenty.
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13. Rhegium, — a city of Calabria lying opposite and near to Sicily. So called from the Greek rhegnynai, that is, to break, because it was torn away from Sicily by an earthquake or the washing away of the sea, to which it was formerly joined and adjacent, indeed continuous. Thus also they wish Sicily to be called as it were Sicilita, that is, cut off from Italy, to which it was formerly joined. Thus Pliny, book III, chapter viii: "Sicily, he says, once joined to the Bruttian territory, afterwards with the sea intervening was torn away, being twelve miles in length in the strait, and one mile and a half in breadth, according to the Rhegian column." And Isidore more clearly, book XIII of the Origins, chapter xviii: "The strait, he says, was so called because the sea always boils there: for a strait is narrow and as it were boiling. For straits Varro says are called as it were fervent, that is, boiling and having the motion of fervor. The strait of Sicily, which is called Rhegium, Sallust writes was named from such a cause, saying that Italy was once joined to Sicily, and while it was one land, the middle space was either broken off by the lowness of the waters, or split by the narrowness; and hence rhegos was named, because in Greek this name is used for something broken off." St. Jerome has almost the same thing word for word in the Names of the Acts of the Apostles, and Bede takes it from him here. Rightly therefore is this strait called Rhegium, and from this the city lying adjacent to the strait is likewise called Rhegium, because this space was formerly an isthmus, which the sea is said to have broken through. Moreover Thucydides, book IV, calls this strait Charybdis: thus also Mela, book II, chapter viii: and Pliny, book XIII, chapter xviii: "Because, he says, it swallows ships in hidden whirlpools. Three times a day it raises waves, and three times it swallows: for it receives waters so as to vomit; it vomits so as to receive again." See Philip Cluverius, book I On Ancient Sicily, chapter v. Moreover Rhegium is an ancient and noble city of Calabria, concerning which much is said by Jerome Marasiota in the Chronicles of Calabria, book I: "Rhegium, he says, the first city of Italy, was once one of the four Republics of great Greece, the metropolis of Calabria, as is evident from the fact that while there are four Archbishoprics in Calabria, the most ancient is the Rhegian, which has ten Suffragans, the Consentine four, St. Severina five, Rossano none." Luke is silent here on much, and especially on the conversion of the people of Reggio by Paul accomplished in one day, during which he remained with them: which from the monuments of the Church of Reggio written in Greek in that same age, and afterwards translated into the Latin language, and preserved in the Archiepiscopal archive, learned and principal men of Reggio transmitted to me at Rome, I shall here transcribe, because they pertain to the present history, so that from them it may be clear both the primitive faith and devotion of the people of Reggio towards Christ and Paul, and the love of St. Paul towards them, and at the same time his insatiable thirst and ardor for evangelizing everywhere, even in the midst of journeys and chains, equally as his energy and fruit. Thus therefore they have it in the life and martyrdom of St. Stephen, who was the companion and disciple of St. Paul, the first created by him as Bishop of Reggio: "This holy martyr Stephen was from the city of Nicaea: but when the Apostle Paul requested to go to Rome, he accompanied him as far as the city of Reggio in Calabria. But when the Apostle found the city worshipping idols, he preached in it the word of the Lord; and just as good earth returns the received seed a hundredfold, so also the inhabitants of that city received the word of God: whom when Paul had instructed, and baptized many of them in the name of the Father, and of the Son, and of the Holy Ghost, he created for them Stephen as Bishop: who, well feeding the flock entrusted to him, converted many to the faith of Christ by his teachings. But when he had remained in this city seventeen years, and had ordained Bishops and priests, and the Church had been increased by the grace of God, afterwards when persecution against Christians was stirred up, the Saint was captured by Hierax the leader, as the chief one of the Christian faith, and was forced to deny Christ and to sacrifice to idols: but he did not permit this, rather intrepidly confessing Christ as God and Creator of all things, and asserting that the idols of the Gentiles were wood and stones without sense, works of the hands of men and inventions of the devil, for this reason he is beaten incessantly together with Socra the Bishop, and their faces are also broken with stones, and they are cast into a fiery furnace and came out unharmed. Whence many believed in Christ and cried out saying: Great is the God who is preached by the pontiffs Stephen and Socra. Among whom were chaste women named Agnes, Felicity and Perpetua, disciples of the divine Stephen, who intrepidly confessed before Hierax the leader the name of Christ God, the true Creator of all things; then the leader, full of wrath, ordered them to be cut down with the sword together with Stephen and Socra the pontiffs: which done, they immediately delivered their holy souls to the Lord, giving thanks and rejoicing, that they had been made worthy to die for Christ." There were added elegant troparia and proemia in Greek-Latin, namely antiphons, verses and hymns in praise of St. Stephen, received from a very ancient Vatican manuscript, no. 1543, called a Menaion, which the Church of the Greeks uses in reciting divine offices, in which St. Stephen is called Hierarch, Hiero-martyr, τοῦ Παύλου ὁμόζηλος, that is "emulator and one of like zeal with St. Paul;" and his martyrdom is recorded on the 5th of July, on which same day the people of Reggio celebrate his feast throughout the whole diocese: which, lest I be equally more lengthy, I omit. Jerome Marasius adds in the Chronicles of Calabria, book I, chapter xx, for this reason the church of Reggio is distinguished by the title and seat of Archbishop, and all the churches of Calabria were once subject to it, because it was the first among the Calabrians to receive Bishop St. Stephen from St. Paul, and because St. Stephen gave and ordained Bishops, Priests and Deacons to other cities of Calabria. Moreover, a constant and most ancient tradition among the people of Reggio is that in this manner and by a miracle St. Paul converted the people of Reggio: when the ship which carried Paul arrived at Reggio, the people of Reggio ran to the shore to see it, especially so that they might venerate in it their deities Castor and Pollux, which the ship displayed. Soon Paul, according to custom, began to preach the Gospel to them, and when he was not heard by them, as idolaters, he requested that they lend their ears to him preaching, even for a short time, namely for as long as a small candle would burn. This being granted, he lit a small candle and fixed it to a column, to which ships arriving were accustomed to be tied: and when the candle was immediately consumed and vanished, straightway by a miracle the column itself began to burn, by which portent the people of Reggio, struck and moved to compunction, listening to Paul as a divine man, were brought by him to Christ. In testimony and memory of this matter the column was transferred into the church of St. Paul (which was erected on the shore) and honorably placed above the high altar: where it is venerated with wonderful reverence and shines with many miracles, as is evident from this hymn of the people of Reggio concerning it, which they had printed and transmitted to me an example:
Hymn to the Column of Regium, St. Paul the Apostle Hail, noble column, richer than amber and gold, and more fortunate than that fiery Column of Moses. What Paul proclaims by mouth, thou dost prove by thy shining: thee burning, Regium embraces the faith of Christ. Thou, touched by a languid hand, didst feel heavenly healing: and the dust drawn from thee straightway brought health to the sick. Therefore, O column of Regium, as the Israelite column transported the Hebrews into the best land, do thou lead us to the stars. Glory be to God the Father and to the only Son of the Father, and to the Paraclete divine, for all ages of ages. Amen. ℣. Paul the Apostle came to Regium. Alleluia. ℟. And he sowed the word of God. Alleluia. Prayer. "O God, who by the preaching of Paul the Apostle, when a stone column was divinely set on fire, didst illuminate the people of Regium with the light of faith; grant, we beseech thee, that he whom we had as a herald of the Gospel on earth, we may deserve to have as an intercessor in heaven." Moreover, John Angel Spagnolus, a Canon of Regium, in his work On the Affairs of Regium, book IV, chapter 1, relates that it is commonly believed that while Paul was preaching, fishes came forth from the shore and listened to him, as they listened to St. Francis and St. Anthony of Padua. And he adds that some say that cicadas were commanded by St. Paul to be silent, and never appeared in that place thereafter; but he himself does not believe this.
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14. Puteoli. — It is a city of Campania near Naples (thus the Syrian), famous for the martyrdom of St. Januarius. Hence the Neapolitans relate and boast that St. Paul diverted from his journey to Naples. Puteoli is said to be named from the stench of hot water boiling there, according to Festus; or, as others say, from the multitude of wells made for the sake of those same waters. This place was also called Dicaearchia, from the administration of justice; founded by the Samians, as Eusebius wishes, at the time when the Tarquins were expelled from Rome by Brutus. In like manner the Neapolitans and Cardinal Baronius relate that St. Peter, sailing to Rome, put in at Naples, and there celebrated Mass, in the year of Christ 44. And so (that is, not by sea, as hitherto, but by land on foot) we came (that is, we began to come and proceed) to Rome, — whence on foot we first came to the Forum of Appius, then to the Three Taverns, finally to Rome, as Luke presently explains, verse 16. Whence Cajetan less correctly understands by Rome the Roman port, or the mouths of the Tiber where namely the Tiber flows into the sea, which is distant from Rome twelve Italian miles. For between the Roman port and Rome there does not lie in between the Forum of Appius and the Three Taverns, to which Luke relates that Paul came first. Others better understand by "Rome" the Roman territory, especially because formerly the Roman suburbs extended very far in every direction. Finally, this can be an anacephalaeosis, by which Luke first says generally that Paul came to Rome from Puteoli, then narrates in detail the intermediate journeys by which he hastened to and reached Rome, namely through the Forum of Appius and the Three Taverns, where faithful Romans met him and led him to Rome. For this is frequent among the Hebrews, as can be seen in the books of Kings and elsewhere. 15. And when the brethren heard (perhaps from letters of the Christians of Puteoli), — namely Christians, that Paul was coming to the city. As far as the Forum of Appius. — Pliny, book XIV, chapter vi, places this in the territory of Setia, named after Appius Claudius, who is the author of the Appian Way. Ortelius in his Theatre, with Blondus and others, thinks it to be the Fossa Nova, where St. Thomas Aquinas died. Baronius agrees, who thinks the Forum of Appius was near the Pontine Marshes, and distant from Rome fifty-one thousand paces, and the Three Taverns thirty-three thousand, and these are today called Cisterna, which is a small town near Velitrae, the birthplace of Augustus Caesar. That these were against Antium, which is now called Nettuno, Cicero teaches in his letter to Atticus, book II, epistle 29: "We emerged," he says, "conveniently from Antium onto the Appian Way, to the Three Taverns." Furthermore, Isidore of Pelusium, book I, epistle 337, and from him Oecumenius here, relates that this Forum is called Appii because it was distinguished by a statue of Appius: for the Romans called places in which statues of kings and princes were placed fora. Thus it was called the Forum of Cornelius, which today is called Imola; the Forum of Claudius, today Tolsa; the Forum of Julius, today Frigoli; the Forum of Livius, today Forli; the Forum of Sempronius, commonly Fossombrone; the Forum of the Segusiavi, commonly Bourg en Bresse; the Forum of Tiberius, commonly Schwits, a city among the Helvetii. He took confidence, — θάρσος, that is, boldness, courage, audacity, as if to say: He took greater courage in preaching at Rome and greater hope of converting the Romans, both because he saw the Roman faithful so well-disposed and devoted to him; and because from them he gathered that the character of the Romans was benign, friendly, docile; and because he was going to have them as cooperators and helpers in his preaching.
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16. And when we came to Rome. — The Greek texts add that the Centurion delivered the prisoners to the στρατοπεδάρχῃ, that is, the commander of the army; thus was called the Praetor, or Prefect of the accused, of prisoners and of prisons; just as now at Rome he is called the Bargello, who leads after him a band of officers, or satellites like an army. Whence a learned man thinks the Bargello is said to be from the Hebrew Barzel, that is, iron, because he goes about equipped with iron and arms and armed soldiers. Furthermore, Paul entered Rome in the year of Christ 57, says Eusebius in the Chronology; St. Jerome, On Ecclesiastical Writers, in Paul; Baronius and others. Bede, Ado, Usuard and Onuphrius add in the Chronology that he entered on the sixth day of July. Baronius however and our Lorinus think it happened sooner, and they think rightly, if Paul, as Arator wishes, set sail from Malta at the beginning of spring. But this is uncertain. It is more to be believed that the ancients, Bede, Ado, Usuard are right. See what is said at chapter xxvii, verse 9. For the ancients agree with each other here. To remain by himself, — in his own lodging, that is to say, He was not led into prison with the other prisoners, but was permitted to remain in his own house; yet so that he wore a chain, as is clear from verse 19, and had a soldier guarding him, lest he should flee or escape. This honor seems to have been shown to Paul, because the Centurion and others regarded him as a great man, and, as Chrysostom says, admirable, both from the meeting and reverence which they saw exhibited to him everywhere by Christians; and from his lofty spirit, wisdom and virtue.
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17. After the third day. — For Paul gave the first three days to rest, being weary from so long a journey, and preparing his lodging and other things to be arranged. Gagneius adds from Oecumenius that during these days he inquired whether the Jews had laid any snares for him at Rome, or had sent letters against him to their people dwelling at Rome; and when he learned that they had done nothing of the sort, he called together the chief of the Jews. See here the care and charity of Paul toward the Jews, from whom he was suffering such great things, and these very chains: everywhere he greets them first and strives to greet them. Not as having against my nation anything to accuse. — Not as if I have something for which to accuse my nation: thus the Zurich version; he removes the suspicion and fear from the Jews, lest they think he came to Rome to accuse the Jews before Caesar, and so they themselves arm themselves against him. For many such from Judaea came to Rome, High Priests, Scribes and Jews to accuse before the Emperor, as is clear from Josephus.
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20. For the hope of Israel I am bound with this chain. — Hope is put metonymically for the thing hoped for. For he calls Christ the hope of Israel; because the Messiah, or Christ, just as he was promised to the Israelites from the time of Abraham by God, so continuously for three thousand years was expected by them, and is still expected and will be expected until the end of the world. For the Jews in all their afflictions hope for nothing else, pray for nothing else, cry out for nothing else than that the Messiah should come, who will free and save them. Moreover, Christ is called the "hope of Israel," because through Christ the true Israelites hoped, and hope for justice, grace, salvation, resurrection, happiness and eternal glory. For the Prophets promised that these things are to be hoped for and expected from Christ. The sense therefore is, that is to say, I Paul am bound with this chain, because I preach that Jesus is the Christ, and that from him remission of sins, grace and salvation are to be hoped for and sought. The Jews therefore have bound me, because I have brought them their hope. But you receive your hope, namely Christ, whom I announce to you, and for whom I am bound, and believe in him, that you may obtain eternal salvation. Thus the Apostle, Colossians I, 27, calls Christ the "hope of glory," and I Timothy I, 1, "our hope," because he himself is the object and cause of our hope: for through him we obtain the good things hoped for, namely grace and glory. Hence those ardent prayers and voices of the Prophets concerning Christ, Isaiah, chapter xlv, verse 8: "Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a Saviour." And chapter lxiv, verse 1: "O that thou wouldst rend the heavens and wouldst come down: the mountains would melt away at thy presence;" Jacob: "I will look for thy salvation, O Lord," Genesis xlix, 18; Moses: "I beseech thee, O Lord, send whom thou wilt send," Exodus IV, 13. Tropologically: Christ is the "hope of Israel," that is, of those ruling in God and seeing God, or rather about to see him; because the faithful hope for nothing else than to see God and Christ in heaven, and to be blessed and to enjoy his presence and glory, according to that in Revelation xxi, 23: "The glory of God hath enlightened it (the heavenly Jerusalem), and the Lamb is the lamp thereof." And that of the Church: Jesus our redemption, Love and desire, God creator of all, Man in the end of times. And that of Isaiah xxvi, 8: "O Lord, thy name and thy memorial are the desire of the soul." And that of the Psalmist, Psalm xv, 5: "The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me. What have I in heaven? and besides thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion for ever?"
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22. And we beseech thee to hear what thou thinkest, — concerning the hope of Israel, which thou hast mentioned, namely concerning the Messiah, whether he has come, or is yet to come. For concerning this sect (of Christ and the Christians, which believes that Christ has already come, and which thou, O Paul, seemest tacitly to have commended, and for which reason thou art bound by the Jews) it is known to us that everywhere it is contradicted. — They say this, in order to preoccupy Paul's mind, to break it down and to turn him away from preaching Christ, as if to say: Thou, O Paul, seemest secretly to follow and preach the sect of Christ; but thou appearest to be deceived: for everywhere wise men, among whom we ourselves are, contradict it. Therefore assent to them and to us, lay aside thy mind and affection toward Christ, and proceed with us to worship Moses and the religion sanctified by him. Morally learn here that a sign of Christ and Christianity is contradiction and persecution. For Simeon foretold these things, saying: "Behold, this child is set for the fall and for the resurrection of many in Israel, and for a sign which shall be contradicted," Luke II, 34. Truly St. Jerome, in Ezechiel, chapter XLVII: "The possession, he says, begins from Thamar, that is from the palm, namely victory over vices, even to the waters of contradiction. For virtues are always contradicted." And after citing these words of the Jews, he adds: "All contradiction is of holiness, which is interpreted Cades, the Psalmist saying," Psalm xxviii, 8: "The Lord shall shake the desert of Cades." This is what Paul says: "All who will live piously in Christ Jesus shall suffer persecution," II Tim. III, 12. See the sayings there.
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23. Testifying to the kingdom of God, — showing by many testimonies from Moses and the Prophets that the kingdom of God is the Christian Church, and that it is the way to the kingdom of heaven, which is the full and glorious kingdom of God. See the sayings in chapter II, 40. From morning until evening. — Therefore this was a lengthy reading or discourse of Paul; but assuredly he was not satisfied with speaking of Christ, he was not wearied in his preaching of him; zeal and thirst for the salvation of the Jews took from him all memory of bodily thirst and hunger. For if merchants on a market day trade the whole day, and remain fasting even into the night, nor feel hunger, on account of their thirst for earthly gain, much more Paul, catching the gains of souls, forgot all food, drink, labor and weariness.
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25. One word, — apt, notable and illustrious. Thus Ennius said of Fabius Maximus: "One man by delaying restored the state for us." One, that is notable and distinguished.
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26. With the ear ye shall hear. — These are the words of Isaiah VI, 9, where I have explained them: wherefore I shall not repeat them here.
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28. To the Gentiles is this salvation of God sent, — that is this salvation of God, namely Christ the Saviour, whose Gospel, grace and salvation I preach. For the Seventy, whom St. Paul follows, translate the Hebrew יְשׁוּעָה (iescua), that is salvation, by σωτήριον, that is salvation or salutary, so as to indicate that this salvation is Christ the Saviour. Thus St. Basil, in Psalm LXV, and St. Augustine, book I Against the Adversaries of the Law and the Prophets, chapter XV.
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29. A question, — ζήτησιν, that is an inquiry, on account of the scruples concerning Christ which Paul had raised in them.
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30. And he remained two whole years. — Therefore until the year of Christ 61, which was the fifth year of Nero. In his own hired dwelling. — Thus read with the Romans, Greeks and Syrians, not "hired," as some read wrongly: "hired," namely lodging and house. Thus the Syrians take conducto substantively for a hired place, and Cicero uses it in the oration for Cluentius, saying: "For he is accustomed to have something hired outside the gate." Whence the Syrian translates, Paul hired for himself a house, and was in it for two years. This house, converted into a church, is now called the Diaconia of St. Mary in the Via Lata, on which is inscribed that this was the lodging of St. Paul, St. Luke, and afterwards of St. Martial; and that St. Luke painted in the same place images of the Blessed Virgin: where also Luke wrote and completed this book of Acts. This Diaconia is near the Roman College, in which likewise I have labored on this commentary on Luke, by its aid and as if inspired by the spirit of a neighbor.
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31. Preaching, etc., with all confidence, — μετὰ παρρησίας, that is liberty, boldness, confidence. It is probable what Eusebius writes, lib. II of his History, cap. XXII, that Nero in the first five years of his reign, being mild and easy, received Paul's defense with clemency, especially because this question concerning Christ against the Jews, whom he himself held in contempt, was being discussed. Add that Paul had won over to himself the familiars of Nero. For thus concerning him writes St. Chrysostom here, hom. 54: "It is said that he greeted Nero's cup-bearer and concubine," whom Baronius and others believe to have been Poppaea Sabina, concerning whom Tacitus writes thus in lib. XIII: "To this woman all things else were present except an honest mind. For her mother, surpassing the women of her age in beauty, had given her both glory and form. Wealth was sufficient for the distinction of her birth: her speech was agreeable, nor was her wit absurd; she displayed modesty and employed wantonness; she went out in public rarely, and then with part of her face veiled, lest she should satiate the sight, or because thus it was fitting." Wherefore Paul in these first bonds converted many from the household of Nero to Christ, concerning whom he himself says Philip. IV, 22: "All the Saints salute you, especially they that are of Caesar's household." Among these stood out Torpes and Evellius, whom Nero afterwards, becoming more savage, killed and crowned with martyrdom: for as martyrs indeed they are inscribed in the Roman Martyrology, on the 17th and 27th of May. Note here first: Paul, while in bonds, was consoled by the Philippian Christians, sending to him their Bishop Epaphroditus with money, that they might relieve his necessities: to whom he himself gave thanks and wrote an epistle to the Philippians. Onesiphorus also came to him at Iconium, that he might minister to him, as Paul testifies II Timothy I, 16. For all of Paul's companions, except Luke, fearing Nero, had abandoned him, as he himself says in the same place cap. IV, 16. But the Lord stood by him and comforted him. From his bonds also Paul wrote an epistle to the Colossians, to the Ephesians, to Philemon, to Timothy. Whence those epistles are more ardent than the others, they breathe a martyr and martyrdom. Note secondly: Baronius believes that Nero, because the cause of Paul was sacred and concerned religion, referred it to the Roman pontiffs; who, since they were Gentiles and hated the Jews, absolved Paul when accused by them. And this seems to be hinted at by Paul, Philip. I, 13, saying that his bonds and his faith and the preaching of Christ had been made known in all the praetorium. Note thirdly: Formerly Marsilius of Padua, in the time of Pope John XXII, wrote a book whose title is Defender of Peace, in which he contended that St. Paul was Bishop of Rome, not St. Peter, because St. Luke says that Paul spent two years in Rome, but makes no mention of Peter. In this century Uldaricus Velenus and other heretics followed him, who impudently deny that St. Peter was in Rome; whom Bellarmine refutes at length, lib. II On the Roman Pontiff, cap. I and following. For, to pass over other things, the continuous faith of the Roman Church and of all others refutes his impudence, and the tradition of all centuries; besides all the Historians and Fathers, whom Bellarmine cites laboriously. St. Peter therefore was Roman Bishop, and annexed to the Roman episcopate the pontificate of the whole Church, and in it he willed and ordained that Roman Bishops succeeding him should succeed to it, so that whoever should be elected to the Roman episcopate, he should likewise be Bishop and Pontiff of the whole Church, as from St. Peter until now has been established by the continuous succession of Roman Bishops and Pontiffs. Paul therefore, preaching in Rome in bonds, aided Peter in founding the Roman episcopate and pontificate; and for that reason St. Epiphanius, in heresy 27, calls Peter and Paul Roman Bishops, because namely each as an Apostle erected, taught, founded the Roman Church, and exercised episcopal duties therein: but Peter, as the proper Bishop of Rome; Paul, as Peter's minister and helper, especially because Paul did not fix his seat in Rome by profession, but by accident only, and as it were in passing, as he himself had written to the Romans cap. XV, 24, saying: "When I shall begin to go into Spain, I hope that passing through I shall see you, and to be brought on my way thither by you, if first in part I shall be filled with your fruit." Note fourth: Luke here ends the Acts of Paul in the two years of his imprisonment, namely in the year of Christ 61, the fifth year of Nero; what was done by him afterwards, neither he himself nor any other has authentically written. For the Acts of Linus, which relate these things, are of doubtful credibility and apocryphal. It is certain that Paul was released from Nero's bonds. For Paul himself testifies to this, II Timothy IV, 17: "The Lord," he says, "stood with me, and strengthened me, that by me the preaching might be fully known, and all the nations might hear, and I was delivered out of the mouth of the lion," that is, of Nero. To this the letters of Festus, the governor of Syria, which he gave to Nero concerning Paul, contributed; by which he certainly signified that he had found no crime in him, nor had Felix or Lysias. Baronius gives another reason from Tacitus, book XIV, in the year of Christ 61, at the end: When, he says, public adulation was also the public joy of all, so that concerning the safety obtained of the Emperor (and perhaps so that he might cover his cruelty with the appearance of humanity: for in that same year he killed Agrippina his mother), perhaps from that cause it happened that Paul, after having already spent two years in prison, together with the other prisoners, was ordered to be released from his bonds and to go free. Note fifth: The tradition of the Fathers (whom I cited Romans XV, 24) is that Paul, released from his bonds, went among other provinces to Spain, as he had proposed, Romans XV, 24, and preached there, especially so that among the Spanish he might fill the place, as it were, of St. James, who had been beheaded by Herod. Some things which he did there are related in detail by L. Dexter in his Chronicle, in the year of Christ 64: "L. Annaeus Seneca," he says, "a Spaniard of Corduba, having sent letters back and forth to St. Paul, thinks well of the Christian faith, and having become a Christian, is believed to have been his secret disciple, and writes sweetly to Paul dwelling in Spain. St. Paul coming to Spain brings with him Philemon, Timothy and other disciples: he preaches to Libysocae and Laminii, cities of the province of Arenate; he converts to the faith Philip, surnamed Philotheos (whom in the year of Christ 91, he asserts to have buried the bodies of St. Gervasius and Protasius the martyrs, his fellow citizens, in Milan), Probus, and Xantippe his wife: he leaves presbyters. St. Paul (formerly Proconsul of Cyprus, Acts XIII, 7, converted by St. Paul), Bishop of Narbonne, who came with the Apostle Paul into Spain, preaches there." And soon in the year of Christ 66: "The holy women, virgins Basilissa and Anastasia, Spanish women, from the city of Setabi in the Edetani, followed St. Paul the Apostle, and caring for the bodies of him and of Peter, for this reason obtain from Nero Caesar a splendid crown (of martyrdom). St. Paul wrote an epistle to the Hebrews converted in Spain." And below, in the year of Christ 100, he names in Spain the disciples of Paul: Xantippe, Polyxena, M. Lupus, Philip, Lucius, the husband of Candida and a martyr, and adds: "Q. Marcella flourishes, daughter of M. Marcellus, Prefect of Rome, sister of M. Marcellus Eugenius, Bishop of the Toledans, whom St. Paul, seeing golden letters on her forehead, converted to the faith at Laminii. Her mother Claudia Xantippe, a Roman citizen, was of body of more than just stature and tall, at whom Martial jests." Thus he, concerning whose credibility I spoke at the end of the Chronotaxis. Others agree with him. For the Roman Martyrology, on the 15th of September, asserts that Paul going into Spain brought with him Paul, formerly Proconsul of Cyprus, and left him Bishop at Narbonne. Ado adds in his Chronicle, in the year of Christ 59, that Paul left Trophimus at Arles, and Crescens at Vienne. The Menology of the Greeks, on the 25th of September, relates that Xantippe and Polyxena were converted to Christ by Paul in Spain. The same is related by Metaphrastes in the Life of St. Paul, and he adds with Isidore and others that he evangelized through Italy and France. The Spanish and Greek Interpreters of St. Dionysius add Hierotheos, whom Dionysius the Areopagite celebrates as a divine man and his teacher, book On the Divine Names, chapter III, to have been a Spaniard, and converted to Christ by St. Paul. Wherefore Lucian, a mocker of Christ, Paul and Christianity, thus paints Paul as it were heavenly and celestial in the Philopatris: "When that Galilean fellow met me, bald-headed, with an aquiline nose, who ascended even to the third heaven through the air, and learned from there what are the best and most beautiful things; he renewed us through water, made us tread in the footsteps of the blessed, and brought us back from the regions of the impious." To this agrees Sophronius, Patriarch of Jerusalem, whom Salmeron cites here, tract. 59, who asserts that Xanthippe saw inscribed on the forehead of Paul these words, "Paul the Apostle, preacher of Christ;" and upon seeing this she heard him, and received the faith of Christ with her husband Probus. And St. Anselm, in his epistle to the Romans, cap. XV, asserting that Paul preached in Spain, adds: "He proceeded therefore even to Spain, and from the Red Sea even to the Ocean he ran preaching, imitating the course of the sun from the East even to the West, so that the earth would fail him before his zeal for preaching." Hence the Church of Dertosa in Spain recognizes and celebrates as its first Bishop Rufus, the son of Simon of Cyrene who bore the cross of Christ, whom Paul brought with him when coming into Spain. Salmeron adds and approves, tom. XII, tract. 59, that Paul after his first imprisonment visited Syria, Asia, Macedonia, and Greece. For Paul, to the Hebrews cap. ult., writing from his bonds: "Know," he says, "that our brother Timothy is set at liberty, with whom if he comes more quickly, I shall see you." And to Philip. II, 24: "I trust in the Lord that I myself also shall come to you shortly." And to Philem., vers. 22: "Prepare me also a lodging: for I hope that through your prayers I shall be given to you." Thus Theophylactus, praefat. in epist. ad Hebr.; Œcumenius in cap. XV Rom., and others. Note sixth: Paul, released from these first bonds, lived yet 8 years, in which he traversed Spain and other provinces evangelizing: these completed, returning to Rome, and contending with St. Peter against Simon Magus and Nero, by him, because he had drawn his concubines to Christ, he was condemned and pierced by the sword, and crowned his glorious Apostolate with a more glorious martyrdom in the year of Christ 69, the 13th of Nero, on the 29th day of June: but immediately the divine vengeance for the blood of such a holy man shed pursued Nero. For in the following year, in the same month of June, on the tenth day, on which he had formerly killed his wife Octavia, proscribed by the senate and sought unto death, from desperation he stabbed himself in the year of his age 32. Thus Suetonius, Dio and others in his Life. Morally St. Chrysostom here, homilia 54, teaches that Paul and the faithful become more glorious through bonds, adversities and temptations: "For it is just as if someone were to fight against fire with a reed. For he seems to strike the fire, but the fire becomes brighter, and the reed is consumed. For wickedness is nourishment and fuel of brightness to virtue. Injustice, when God uses it as need requires, makes our things brighter. Again when the devil works such a thing, he makes those who endure it brighter;" as Pharao persecuting Moses and the Hebrews made them more illustrious; and the devil afflicting St. Job celebrated his patience. "Therefore afflictions and cares are a gymnasium of philosophy and of virtue." He proves this by examples and similitudes. "For this reason," he says, "the poor are wiser than the rich, being vexed and exercised by many waves. For a body that is idle and immobile is more subject to diseases and is foul; but that which moves and labors, and is exercised in hardships, is more beautiful and healthier. This also one can find in the soul. And iron indeed if it lies still, becomes corrupted; but if it is exercised, it shines. And similarly the soul which moves. But the motion of the soul is cares themselves; and arts themselves perish, if the soul is not moved. Contraries make us strong." The same, hom. 55: "Rome received him," he says, "bound, coming from the sea, saved from shipwreck, and was freed from the shipwreck of errors; just as a certain king after a naval battle and victory, ascended into this most royal palace. Rome received him bound, and saw him crowned and celebrated. But this was again the beginning of his course, and he joined triumphs to triumphs unconquerable." And soon after: "He was heaven (nay, more sublime than all heavens), having the sun of justice. Who would compare his words to that? To the sea or Ocean? But nothing is equal: his words are more abundant, purer and deeper; and thus one would not err, if he called the heart of Paul even sea and heaven, both on account of purity, then on account of depth. It is a sea, carrying those who navigate not from city to city, but from earth to heaven. If anyone navigates in this sea, he sails with a fair wind. There is no wind in this sea, but in place of wind is the Holy Spirit, who carries the souls of those navigating in it. The sea is more tranquil and secure than a harbor, having nothing salt; but sweet and pure water, clearer than the sun and more transparent," etc. And calling Paul "a fiery mouth," and concluding, he says: "Let us emulate Paul, and imitate that strong and adamantine soul, so that following in the footsteps of those who have lived thus, we may be able to navigate through the pelagus of this life, and arrive in a harbor without waves, and obtain the good things promised to those who love God, by the grace and humanity of our Lord Jesus Christ, with whom to the Father together and the Holy Spirit be glory, dominion, honor now, and always, and for ever and ever. Amen."
Live for Eternity Have care for perpetual everlasting glory. Gregory Nazianzen, in Sentences.
Machine translation from the Latin, not reviewed.
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v. 1 δ cum evasissemus, tunc cognovimus quia. Mehta insula vocabatur; barbari vero praestabant non modicam humanitatem nobis, βάρβαροι vocantur ignotae linguae homines; loquebantur incolae punice. « Carthaginiensium cum esset, capta est insula a Romanis a. 218 (Liv. 291,51) attributaque est Siciliae provinciae. Ceterum sunt et nummi λί ελιταιων inscripti et graecae inscriptiones Melitensium, in quarum una (Inscr. gr. Italiae et Sicil. 953) προξενίας εὐεργεσίας que honores in Syracusanum quendam conferuntur, comparentque Melitensium ἱεροεθύτης et ἄρχοντες; Sed interest aliquid inter oppidum ipsum et rus quo tum venerant » (v. 7; Bl.). Urbs in media insula sita etiam Melite vocabatur (cf. Ptolem. 4,3,47). Qua in re ostenderint ςὐλανθρωπίαν, narratur
Navem esse delatam non in insulam Melitam prope Dalmatiam (hodie Meleda), sed in Melitam (Malta) insulam inter Siciliam et Africam elucet tum ex nomine venti quo navis propellebatur, tum ex loci descriptione ad quem appellebant 27,39-&41, quae descriptio neutiquam in insulam priorem congruit, tum ex itinere quod narratur 28,12 seq. : navigant ex insula Syracusam, Rhegium. Insulam a Syracusa abesse fere 800 stadia Diodorus siculus ait, esse coloniam Phoenicum, incolas esse opulentos (Bibl. 5,12);
28:2
v. 2 accensa enim pyra reficiebant nos omnes propter imbrem qui imminebat ἐφεστῶτα qui obtinebat, qui ingruerat (cf. Beel. Patr. Felt. Di. Wendt) et frigus; προσελάδοντο, iam Beda notat : « in graeco scriptum est : recipiebant nos, quod et nos arbitramur primo sic interpretatum esse in latinum, sed librariorum negligentia mutatum ». Fertur quoque lectio προσανελάμβανον *א) 137.) quam B/. adoptavit et reficere explicat, Polyb. 9,8,7 προσαναλαδὼν τὴν δύναμιν ἐχ τῆς xaxcπαθείας. Paulus uti antea bono omnium providit, ita nunc quoque videmus illum operantem (cf. Chr.)
28:3
v. 3 cum congregasset autem Paulus sarmentorum aliquantam multitudinem et. imposuisset super ignem, vipera a calore cum processisset, quae scil.-inter illa sarmenta frigore torpens delitescebat, at nunc prae calore excitata 8 sarmentis prodibat (Beel.) :nvastt manum eius χαθῆψε apprehendit, quam vocem explicant Theodoretus in cat. Oec. Theoph. : τῇ γειρὶ τοὺς ὀδόντας ipÉaAcóca, manui mordens adhaesit (Bee/.), momordit (Patr. Feit. Bl. Weiss) et eo modo certe etiam Melitenses id quod viderant concipiebant, quamvis vox de se solum dicat : apprehendit. Atque ex narratione Lucae quoque colligitur morsum manui esse infixum; nam v. 5 explicite dicit : postquam bestiam excussisset in ignem, nihil mali passus est, id quod sane esset valde supervacaneum, si vipera solum se circa manum eius circumvolvisset, quam sententiam aliqui tenent, qui viperam a Deo cohibitam esse ne morderet existimant. Pariter ἃ narratione abest quod alii proponunt, viperam aut non fuisse venenatam etsi Melitenses eam pro venenata habuerint, vel si fuerit, sese solum insinuasse manui Pauli non autem morsum infixisse (contra quas sententias bene disputant Calm. Patr. Wendt) Dicunt hodie ium non esse eiusmodi bestias in insula; id quod nil refert; nam olim insula arbustis arboribusque crat consita, hodie vix arbores conspiciuntur (cf. Breusing l. c. p. 191; Vigouroux l. 6. p. 323; Felt.). Incolae quidem id dicuntur Paulo eiusque beneficio acceptum referre quod tuti sint a bestiis venenatis (Cali. Patr.); quod utique sine miraculo explicari potest; nam silvis arbustisque deficientibus et soli conditione mutata etiam genera quaedam animalia in aliqua regione exstingui, saepe iam notatum est et ipsa necessitate naturae consequi debet. Vide naturale iudicium clare expressum (2»z60202£vq» χρίσιν) etiam apud barbaros (Chr. Theoph.)
28:4
v. & ut vero viderunt barbari pendentem bestiam de manu eius, ad invicem dicebant 2 utique πάντως profecto, omnino (cf. 21,22), homicida est homo hic qui cum evaserit de mari, ultio non sinit eum vivere οὖν, sixz:» non permisit; adeo certi sunt de morte mox secutura; poterant ad tale iudicium induci quia Paulum inter captivos esse videbant, unde ex invasione viperae concludunt eum esse hominem insigniter facinorosum. Quod dicitur ἡ δίχη i. e. dea Iustitia apud Graecos, vel simpliciter iustitia, explica de ultrice iustitia; exprimitur enim barbarorum opinio, crimen a numine divino haud impunitum relinqui, verum mox hisce in terris exigi ultionem. Qua in opinione verum falso admixtum cernitur. Verum quod ibi latet effert CÀr. ; « ergo providentiae rationem habebant et magis philosophi erant quam ipsi philosophi; hi enim ea quae sub luna fiunt providentia frui non sinunt ; illi vero ubique putabant Deum esse praesentem et quod multa quis effugerit, non usque in finem tamen effugiet ». Notat DJ. : « quaeri potest quomodo intellexerit Lucas quae dicerent; vix enim erat inter naufragos aliquis qui punice sciret. An cum illi ad Publium de Paulo referrent (7 seq.), ipsi narraverunt id primo se opinatos esse »? Elucet ex v. 9. 10 inter Paulum et incolas multam intercessisse. consuetudinem ; proinde eos etiam atque etiam narrasse quid primo de eo inter se opinati sint, quid magis hominum naturae consentaneum censeri potest? et cum insula etiam a Graecis incoleretur et iam diu in potestate esset Romanorum provinciae Siciliae addicta, certe minime deerant qui graece loquerentur. Ex incolarum verbis pariter elucet eos novisse viperam esse venenatam;
28:5
v. 5 et ille quidem ezcutiens bestiam תז ignem ἀποτινάξας (Luc. 9,5) excussit et nihi] mali passus est; animadversum est Lucam ex arte medica θηρίον appellare viperam ; quo nomine quoque utuntur Hippocrates, Dioscorides, Aelianus, Aristoteles, Plutarchus, Nicander in Theriacis, unde et illi qui a viperis admordentur θηριόξηχτοι, θη- 20002504 audiunt et remedium adversus viperinos morsus θηριαγέν seu θηριχχὴ ἀντίδοτος nomen est sortitum (cf. Wolfius in h. l. apud Patr.);
28:6
v. 6 at illi existimabant eum £n tumorem convertendum προσεδέχων exspectabant, πίμπρασθαι τουτέστι διχρρήγνυσθαι (ἦν. Theoph.), intumescere (Beel. Patr. Felt. Bl.); propria notio est inflammari, incendi; gig suscendi, et subito casurum; diu autem illis exspectantibus et videntibus nilil mali ἄτοπον nihil incommodi ἐπ eo fieri εἰς 23-57, contra eum, convertentes se μεταξαλόμενου 1. e. mutata sententia dicebant eum esse deum, quod indoli rudium plane congruit; vide 15,11 ubi Lystrenses pariter iudicabant deos forma humana se spectandos praebere. Etiam magistratus romanus naufragos aliquos bene excepit
28:7
v. 7 in locis autem illis erant praedia principis insulae, nomine Publii, qui nos suscipiens triduo benigne exhibuit 0500506 ἐξένισεν hospitio humane recepit (gig). Quot exceperit, dici nequit; invitatos esse centurionem et milites utpote romanos probabile est; centurio secum adduxit Paulum quem magni aestimabat eiusque socios. Num vero omnes naufragi excepti sint, donec aliter sibi providere possent, vicina illa villa, cum tamen diutius imbre et frigore obtinente manere non possent sub dio, quaeri potest; alii affirmant (Weiss), negant alii (Beel. Felt. Wendt). Notandum hic quoque quam accurate Lucas magistratui romano titulum eum adscribit qui in ea insula in usu erat: legitur enim τῷ πρώτῳ τῆς νήσου, iam reperta est inscriptio graeca, in qua eques romanus Prudens πρῶτος λΙελιταίων x2: Γαύξων (insulae vicinae, cui nomen Gaudos, hodie Gozzo) nominatur; fertur quoque antiqua inscriptio latina, in qua Primus Melitensium legitur (cf. Patr. Felt. Vigourouz 1. c. p. 323, Wendt, Smith). Publius itaque supremo magistratu municipum Melitensium fungebatur. De nomine advertit Bl. : erat ei id praenomen, si erat civis romanus; verum mirum est illa aetate praenomen solum indicari; itaque potius ut in homine provinciali pro nomine unico putandum , cf. Marcus, Lucius al. Amplissimam recepit Publius hospitalitatis mercedem
28:8
v. 8 contigit autem patrem Publi febribus πυρετοῖς (Luc. 8,39) et dysenteria vexatum iacere, intestinorum torminibus correptum, ad quem Paulus intravit, et cum orasset et imposuisset ei manus, salvavit eum, ἰάσατο sanavit;
28:9
v. 9 quo facto omnes qui in insula habebant infirmitates accedebant et curabantur; post triduum illud v. 7 Paulus cum sociis in aliud hospitium, in urbem ipsam (B/.) concessit et fama sanationis percrebrescente reliqui quoque c! λοιποί Paulum adibant et sanabantur; iique gratam quoque animum exhibebant
28:10
v. 10 qui etiam multis honoribus nos honoraverunt et navigantibus imposuerunt quae necessaria erant; suam igitur in eos observantiam multis modis testati sunt, et cum post tres menses in eo essent, ut iter continuarent eos rebus necessariis ad iter peragendum liberaliter instruxerunt. Barbari igitur minime barbare egerunt. Praeterea fert traditio Paulum ibidem praedicasse evangelium, et Baronio teste vetera quaeque martyrologia dicunt Publium quoque a Paulo esse conversum et episcopum fidelium Melitensium consecratum (ad an. 58 n. 173). Ex die tertio Iduum novembris usque in diem sextum Iduum martiarum maria clauduntur. Ita Vegetius (de re milit. 5,9). Quando ad insulam Melitam appulsi sint, omnino accurate nequit definiri, quia quod 27,9 dicitur non satis determinatum est. Sed cum ab eo loco usque ad naufragium non plus quam dies quindecim praeterissent, tamen satis certum est naufragium factum esse exeunte octobri vel ineunte novembri (vide 27,27). Unde non usque ad martium mensem in insula commorati sunt;
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v. 11 post menses autem tres navigantes in navi alezandrina quae in insula hiemaverant, insulam habere portus multos Diodorus sic. 5,12 commemorat; mense februario iter denuo aggressi sunt tribus mensibus a naufragio exactis. Poterat id fieri, cum ab insula ad continentem intervallum non adeo magnum erat; stadia usque ad Syracusam computat 800 Diodorus 1. c. ; exinde navigatio erat prope oram maritimam, non in mari aperto. Navis illa hiemaverat in insula; proin interrupto cursu coacta est ibi manere, antequam posset pervenire eo quo destinabatur. Unde nautae primam opportunitatem coeli sereni avide arripuisse censendi sunt et maturius navigasse. Ita fere Calm. Patr. Felt.; aliter BJ. : « profecto non ante martium mensem (profecti sunt); unde sequitur circa principium decembris eos Melitam venisse, circa medium novembrem a καλοῖς λιμέσιν esse profectos, commoratos esse eo loco fere mensem unum et dimidium ». Sed eos in hoc portu per tantum tempus mansisse nullo indicio declaratur 27,9 et medio novembri certe non congruit designatio illa : ieiunium iam praeterierat, quo tamen innuitur tempus non adeo a iciunio remotum. De itineris opportunitate sane multum gavisi sunt; recordatur Lucas quale insigne navis illa votis omnium exoptata gesserit : cut erat insigne. Castorum, in prora navis imago erat Dioscuridarum, Castoris et Pollucis, qui erant dei patroni navium. Ex tali insigni naves quoque nomen habebant (cf. Wetst. Calm. Patr.);
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v. 12 et cum venissemus Syracusam, habet urbs ab utraque parte Ortygiae insulae portum magnum, quorum maior octoginta stadia amplus est (Strabo 6,2,4; al. 272), mansimus 0% triduo;
28:13
v. 13 inde circumlegentes scil. oram Siciliae orientalem, proin exprimitur lectio περιελ- θέντες quam versiones 8118080 pariter sequuntur; περιελόντες vix ex 27, &0 explicari potest : ancoras tollere; gig et inde tulimus et devenimus Rhegium, Ví». cuius nominis explicationem duplicem Strabo ponit, vel 8 ῥη νύναι, eo quod terrae motibus ibi a continente Sicilia sit abrupta (ἀφ᾽ οὗ δὴ Pv» χιχλήσχεται, ut ait Aeschylus), vel ab eius splendore, cuius gratia Samnites urbem latine quasi Regiam vocas- 6ת86 (6,1,6; al. 258); est urbs e regione Messanae, distans a Messana traiectu stadiorum sexaginta (Strabo 6,9,3; al. 268), extrema Italiae urbs ad fretum siculum; e? post unum diem flante austro ἐπιγενομένου γότου, Orlo austro, vento omnium secundissimo navigiis Rhegio Puteolos petentibus (Pa4r.), secunda die venimus Puteolos, emensis circiter CCL M. P. quibus Puteoli distant Rhegio (Patr.); est urbs Campaniae ad mare tyrrhenum sita, hodie Puzzuoli. Ibi navigatio pro Paulo aliisque Romam tendentibus finem accepit. lam fideles erant Puteolis
28:14
v. 1& ubi tnventis fratribus rogati sumus manere apud eos dies septem et sic venimus Romam i. e. et ita tandem profecti sumus Romam. Dum Paulus per dies septem ibi versaretur, nuntius de eius adventu fidelibus romanis est allatus, quibus Paulus perquam carus erat et laboribus apostolicis et epistola Romam scripta; sat multi ex fidelibus Romae degentibus ei noti et familiariter iuncti erant (cf. Rom. 16,3-15)
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v. 15 οἱ inde cum audissent fratres τὰ περὶ ἡμῶν, occurrerunt nobis usque ad Apii forum, oppidum in via Appia distans ab urbe NLIII M. P. (Patr.), alii autem usque ad tres Tabernas, i. e. usquc ad villam in via Appia XXXIII M. P. ab urbe; quos cum vidisset Paulus, gratias agens Deo accepit fiduciam, 83222; animum fortem, fiduciam cum aliqua audacia dicit. Gaudet apostolus videns fidem et caritatem fidelium et inde haurit firmam et fortem confidentiam evangelii propagandi excusso omni timore, ne vincula sua cedant in detrimentum evangelii; e contra ex salutatione fratrum ea fore in incremen(um et gloriam evangelii cum magna in Deum gratiarum actione persentiscit. Dona existimatio quam de Paulo habet lulius centurio, ipsum quoque Festi iudicium (26,31) quod epistola data Romam cum captivo mittere debebat, satis explicant, cur Paulus in captivitate romana magna libertate uti potuerit et aliqua indulgentia habitus sit;
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v. 16 cum autem venissemus Romam, Puteolis usque Romam emetienda erant CXXXVIII M. P. quae militibus sunt iter septem dierum (Pat».). permissum est Paulo manere sibimet »38' αὐτόν seorsim a ceteris captivis in conducta a se domo quadam (v. 30) cum custodiente se milite more scil. romano, ut una catena constringeret militem et captivum, captivi brachio dextro, sinistro militis alligata (Jeel.); cf. 12,6. Erat itaque in custodia militari. Cum in ea custodia frequenter alii milites aliis succederent, potuit Paulus ex hac sua captivitate scribere : quae circa me sunt, ad profectum venerunt evangelii, ita ut vincula mea manifesta fierent in Christo in omni praetorio (Phil. 1,12.13;, et apostolo erat occasio evangelii propagandi inter milites praetorianos. Additur apud sat multos testes (vide lect. var.) : centurio tradidit vinctos praefecto castrorum scil. praetorianorum, neque enim alia castra eo tempore Romae erant. Quod nuperrime Mommsen et Harnack, síatuerunt, intelligi principem (castrorum) peregrinorum, (ut gig habet) constare non posse 26/5. demonstravit p. 1:7 seq.; nam de principe castrorum peregrinorum prima mentio fit in inscriptione ex tempore Severi, ad quem haec institutio rationibus sat gravibus merito refertur. Castra autem praetoriana a Tiberio sunt instituta; « Romae castra constituit quibus praetorianae cohortes, vagae ante id tempus et per hospitia dispersae, continerentur »; ita Suetonius Tiber. 37. Vinctos autem mitti solere ad praefectum praetorii, etiam videmus ex epistola Traiani ad Plinium : = qui a Iulio Basso in perpetuum relegatus est... vinctus mitti ad praefectos praetorii mei debet » (Epist. lib. 10, ep. 65, al. 58). Quando Romam venerit, vide Proleg. p. 16.
28:17
v. 17 post tertium autem diem convocavit primos Iudaeorum ; novem syna- 80880 Romae inscriptionibus innotuerunt (cf. Felt.); unde inter primos praefecti synagogarum praeprimis erunt numerandi; cumque concenissent, dicebat eis : ego, viri fratres, nihil adversus plebem, populum nostrum, aut morem paternum faciens, contra mores patrum (gig, cf. graece), vinctus ab lerosolymis traditus sum in manus Romanorum; quam maxime parcit ludaeis hierosolymitanis; nihil dicit de tumultu in se excitato, de periculo mortis, cui ereptus sit a tribuno ; id unum effert se vinctum, captivum ex lerusalem abductum et magistratui romano esse traditum. Proin omnia quae in urbe Iudaei machinati sint, insidias quas struxerint ad ipsum occidendum, silentio premit. Statim ad rem Caesareae gestam transit. Id unum explicare vult, cur coactus sit Caesarem appellare. Proin id solum contra Iudaeos dicit quod plane necessarium erat, ut merito factam esse appellationem appareret. Atque prudenter ita agit. Si enim omnia exposuisset quae sibi a Iudaeis illata essent, nonne visus esset animum pandere exulceratum in Iudaeos? quo ludaeos romanos offenderet quasi male affectus in contribules suos. Quae Caesareae gesta sunt, eadem brevitate proponuntur;
Quanto desiderio apostolus salvos facere exoptet Iudaeos, in epistola ad Romanos declarat (9,1 seq. 11.15;. Quare postquam fideles salutavit et paululum ab itineris fatigatione sese recreavit , nihil antiquius habuit quam ut primos Iudaeorum ad se invitaret et si forte iam calumniae a ludaeis hierosolvmitanis essent Romam perlatae, iis obviam iret et tentaret, possetne illis veritatem evangelii persuadere;
28:18
v. 18 qui cum interrogationem de me habuissent, voluerunt me dimittere eo quod nulla esset causa mortis in me (95,95; 96,31);
28:19
v. 19 contradicentibus autem. Iudaeis coactus sum appellare Caesarem ; etiam hic valde moderate loquitur; cf. 25,3; Iudaei omnino postulabant eius mortem et adeo apud Festum instabant, ut is contra suam sententiam (95,95) id effugii arripere vellet quod 95,9 proponit; vult enim Paulum inducere, ut a tribunali romano recedens se sistat synedrio. Iam Paulus coactus erat uti iure appellationis, ne tandem Festus postulationibus Iudaeorum cedens contra ius ipsum donaret ludaeis (25,9-11). Unde verissime coactus est Paulus contradicentibus Iudaeis et Festum ad suam condemnationem urgentibus, quibus Festus jam cedere paratus erat; additur quidem in altera lectione; et clamantibus : tolle inimicum nostrum; verum haec verba non congruunt ad illam moderationem, imo reticentiam, qua apostolus utitur loquens de ludaeis; practerea de eiusmodi clamoribus solum mentio fit 22,92, ex quo loco glossema hoc originem ducit; non quasi gentem meam habens aliquid accusare; non igitur ad accusationem gentis nostrae appellatio est facta, verum uti alias habetur : sed ut animam meam (id est meipsum) a morte liberarem. Quae lectio commendatur; nam tale aliquid fere necessario addi debet, ut ratio reddatur, cur tandem coactus sit appellare Caesarem. ludaei enim legis studiosi aemulatores, uti dominationem romanam aegerrime ferebant, ita facile crimini vertebant adire tribunal romanum, appellare Caesarem, eius auctoritatem et iurisdictionem agnoscere. Quarc opportunum erat, ut adderetur ratio illa ex summo vitae discrimine quod aliter averti non potuit. Et tale requiri, iam ostendunt CÀr. Oec. Theoph. qui illud in explicatione supplent : non quasi habeam de quo gentem meam accusem , sed ut periculum effugerem (sim. Patr. Feit.). Uti igitur Iudaeis omnem suspicionem eximeret eosque de vera rerum conditione edoceret, si forte iam aliunde contra ipsum essent praeoccupati, eos ad se vocavit
28:20
v. 20 propter hanc igitur causam rogavi vos videre et allogui; neque enim ut homo facinorosus aut rebellis vinctus sum, sed quod vestra omnium maxime interesse debet : propter spem enim Israel catena hac circumdatus sum, vere hac de causa detentum me in carcerem detruserunt, quod praedico Messiam, spem Israel, venisse (Lap. Calm. Beel. Patr. Felt. B1.). Cavillatur Hilg. de > catena hac », qua tamen ex 22,30 iam diu solutus sit et quam solus auctor ad Theophilum ei alliget; vir acutus tamen agnoscit v. 16 ; ergo Paulus revera gerit catenam etin eam conditionem solum devenit quia praedicavit Iesum esse Christum, v. 21 a4 t/l dixerunt ad eum : nos neque litteras accepimus de te a [udaea, neque adveniens aliquis fratrum nuntiavit aut locutus est quid de te malum; quod hi dicunt, responsio est ad ea quae Paulus ad rem declarandam exposuerat. Proin responsio ad sola ea refertur i. e. affirmant de causa vel accusatione Pauli litteras a synedrio ad se non esse delatas neque aliquem [udaeum ab Hierosolymis (uti versio svriaca et gig recle supplent? advenisse qui ea de accusatione aut nuntium attulisset aut de Paulo quidquam mali dixisset. [ἃ sane affirmant veritati consonum. Nam cur synedristae ante Pauli appellationem causam perscriberent seu nuntiarent Romam, non erat; neque erat, cur mitterent, antequam scirent num rcvera appellatione adinissa eo proficisceretur. Postquam autem Paulus missus est. ob navigandi difficultatem vix rei adhuc tempus fuerat; nihil autem obstat, quominus postea vel epistola vel nuntius venerit (B/.). Non negant se quidquam de illo audivisse, quod fortasse vere negare non poterant, ut /J/. adnotat. Quare immerito ab aliquibus fides narrationis in dubium est vocata. Magna quadam cautione, imo animo frigido loquuntur de re christiana v. 92 rogamus autem ἀξιοῦμεν consentaneum iudicamus (cf. 15,38) a te audire quae sentis, scil. de spe [srael ob quam catenam gerat
28:22
v. 20; nam de secta hac notum est nobis quia ubique ei contradicitur; primi ludaeorum, praefecti synagogarum loquuntur; longe maior pars fidelium romanorum ex gentibus erat (cf. Rom. 1,5 seq. 13; 6,17; 11,12 ; 15,1% seq. ; vide Cornely, Comment. ep. ad Rom. p. 8): quare eos a synagoga et publica Iudaeorum auctoritate quasi ignorari facile perspicitur. Is loquendi modus primorum tum solum aliquia miri haberet, si fideles aperte et publice tum temporis cum synagoga Iudaeorum conflictassent; id quod nequit ostendi. Quare immerito contendunt aliqui (Wendt) verba illa primorum Iudaeorum longe recedere a fide historica neque assumi posse eos ita 6886 locutos. Apostolus qui salutem suae gentis adeo desiderat, cum gaudio eorum postulationi accedit
28:23
v. 23 cum constituissent illi diem, venerunt ad eum ἐπ > hospitium plurimi πλείονες, quibus exponebat testificans regnum Dei διχμιαρτυρόμενος 20,21 adductis testimoniis affirmans regnum Dei i. e. regnum Dei a prophetis praedictum iam adesse, eosque adhortans et obtestans, suadensque eis (19,8) de Iesu eum esse Messiam ez lege Moysi et prophetis (cf. 17,2 seq. 26,922 seq.) a mane usquead vesperam, prolixa itaque oratione declarat, quantopere sibi cordi sit, annuntiare Messiam et omni modo firmissimis argumentis probare Iesum esse illum quem lex et prophetae annuntiarunt. Et apostoli zelus non carebat omni fructu
28:24
v. 2& et quidam credebant ἐπείθοντο revera inducebantur ut fidem adhiberent 215 quae dicebantur, quidam vero non credebant ἠπίστουν. Unde hi qui non credebant, contradicebant aliis (cf. 13,55; 18,6; 19,9) et ita rixa inter Iudaeos exorta est
28:25
v. 25 cumque invicem non essent consentientes, discedebant, dicente Paulo unum verbum, cum scil. contumaciam eorum, qui contradicebant et alios quoque a fide avertere contendebant, magna animi indignatione videret : quia bene Spiritus sanctus locutus est per [satam prophetam ad patres nostros ὑμῶν vestros ; quod scil. illis exprobratum est, vos quoque eximie prae vobis fertis : sicut patres vestri, ita et vos (7,51);
28:26
v. 26 dicens : vade ad populum istum et dic ad eos : aure audietis et non intelligetis, et videntes videbitis et non perspicietis,
28:27
v. 21 (ncrassatum est enim cor populi huius et auribus graviter audierunt gig grava autem cor plebis huius et oculos eorum obscura et oculos suos compresserunt, ne forte videant oculis et «uribus audiant et corde intelligant et convertantur et sunem eos; cf. Is. 6,9. 10 quae verba ex versione LXX referuntur; de iis vide quae dixi in Comment. 15. Comment. ] p. 138-152, in Comment. Matth. | p. 918, Comment. Marc. p. 117; Comment. Luc. p. 275 ct ad loan. 12,30, Comment. p. 393. Ex hisce verbis, quae apostolus ad eos transfert, iam clucet ltomac quoque maiorem ludaeorum partem nuntium imessianum repudiasse. Idem quoque patet ex
28:28
v. 38 notum ergo sit vobis, quoniam gentibus inissum est hoc salutare Dei et ipsi audient; εἴ. 13,46; 18,6; 22,91;
28:29
v. 39 et cum haec dixisset, exierunt. ab eo [udaei multam habentes inter se quaestionem, συζήτησιν disceptationem de his quae Paulus dixerat, iis qui crediderunt ea probantibus et defendentibus, aliis qui contumaces se praebebant acriter contradicentibus, quibus scil. erux = Iesu et mors scandalo erat et qui gentes quoque aequo modo cum Iudaeis haberi non poterant ferre. Concludit Lucas narrationem referens summatim quomodo Paulus toto illo biennio evangelii propagationi operam dare potuerit. Uti de biennio priore caesariensi paucissimis retulit 24,26, ita de hoc altero romano
28:30
v. 30 mansit autem biennio toto in suo conducto £v ἰδίῳ μισθώ- ματι in proprio hospitio quod sibi conduxerat, in domo quam conduxerat; fortasse hic quoque labore suo sibi necessaria partim comparabat; ceterum subsidia a Philippensibus accepit (Phil. 4,10-17) et s uscipiebat omnes qui ingrediebantur ad. eum et ut in altera lectione additur : et disputabat cum ludaeis et Graecis,
28:31
v. 31 praedicans regnum 126% et docens quae sunt de Domino [esu Christo cum omni fiducia, cum omni libertate, sine prohibitione, uti ipse quoque apostolus testatur Phil. 1,12 seq. 4,22. Mutatam autem postea esse Pauli conditionem sequitur ex aor. ἐνέμεινεν, cf. 18,11 ἐχάθισεν (1 .); apostolum enim esse liberatum, iam concludi debet ex narratione de Festo eiusque de Paulo elogio (25,95; 96,31), ex magna illa aestimatione quam de eo Iulius centurio habebat, ex singulari indulgentia, qua ei permittebatur in domo 8 se conducta manere et libere cum omnibus conversari (28,16. 30. 31). Spem liberationis ipse quoque enuntiat P hil. 1,25-27; 2,24 confido autem in Domino quoniam et ipse veoiam ad vos cito; item Philem. 22 : para mihi hospitium; nam spero per orationes vestras donari me vobis. Idem certissime sequitur ex epistolis pastoralibus, quibus ea de Paulo eiusque laboribus et itineribus narrantur, quae ante priorem captivitatem romanam locum habere nullatenus possunt (cf. Be/s. p. 163 seq. Cornely, Introd. Ill 2 ed. p. 373 seq. 56%. 570. 6. Quaeri potest, cur causa Pauli tamdiu dilata fuerit. Varia excogitari possunt. Fortasse accusatores Pauli accersendi erant; vel qui eum accusarant, postulabant dilationem causae quo plenius undequaque conquirerent, quibus crimina Pauli probarent. Talem dilationem potuisse concedi ad criminum testes et testimonia, discimus ex Tacito qui de inquisitione annua impetrata refert (Annal. 13,53;. Cum Paulus in dissitis quoque regionibus diu versatus esset, non decrant quibus eiusmodi postulatio aequa videri poterat. Quem modum Nero sequi solitus sit, ita narrat Suetonius : cognoscendi morem eum tenuit, ut continuis actionibus omissis, sigillatim quaeque per vices ageret (Nero 15). Unde si accusatores Pauli multa et varia proferebant, disquisitio ad multum tempus protrahi poterat, donec continua actione omissa singula quaeque per longiora intervalla pertractaren - tur. Ceterum fieri quoque poterat, ut plures aliae appelletiones ad Caesarem ante illam Pauli factae prius expedirentur. Insuper etsi nulli accusatores contra Paulum agebant et tota causa ex Festi elogio tractabatur, tamen de dilatione non est cur quis miretur. Nam ex Iosepho quoque discimus sacerdotes quosdam a Felice procuratore Iudaeae Romam esse missos causam suam apud Caesarem dicturos; his tandem losephus opem tulit, cum ipse annos natus 26 (proin c. 63-654 p. Ch.) iter romanum instituisset et se in amicitiam Alituri mimi insinuasset ; illi ergo sacerdotes etiam diutius ob culpam levem in custodia tenebantur et remansissent etiam diutius, nisi Iosephus apud Neronem ope illius mimi et Poppaeae uxoris Neronis ut solverentur suis precibus impetrasset (Vita 3). III. — Derationetemporis. ....... llle ne t2 Vi INDEX.
28:1
In the bay of this island, in A.D. 58, the ship on which St. Paul was being taken to Rome with other prisoners was wrecked (Acts 28:1). The inhabitants of the place, whom St. Luke calls "barbarians" because they were ignorant of the Greek and Roman language, received the shipwrecked men with kindness and took Paul …
28:6
… received the shipwrecked men with kindness and took Paul for a god, both because he had remained unharmed by the bite of a viper that had fastened on his hands, and because of the healing he wrought on the father of Publius, the chief of the island (Acts 28:6-9).
28:8
… transmitting to others one's own virtue and one's own office; and in the New Testament also as a means of communicating the Holy Spirit (Gen. 48, 14 ff.; Num. 27, 18 and 23; Mk. 5, 25; 8, 23-25; 10, 13 ff.; Lk. 4, 40; 13, 31 etc.; Acts 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); then with incensation, with the anointing of the sacred oils, especially of chrism, according to the circumstances, with the formula of the consecratory …
Following the example of Jesus, and in accordance with the promise he made, the Apostles too used the i. o. h. to heal the sick: in Act. 9, 12.17, it is narrated that Ananias restored Paul's sight « imponens ei manus »; ibid. 28, 8 we read that Paul healed the father of the governor of Malta « cum... imposuisset ei manus »; ibid. 5, 12 it is said, in a generic form, that many wonders were wrought among the …
28:11
… Of this latter fact a small trace remains to us in the New Testament, where we read that St. Paul was traveling on an Alexandrian ship when he was shipwrecked near Malta (Acts 27:6 ff.); it was also an Alexandrian ship that carried him from Malta to Puteoli (Acts 28:11-13).
28:12
… St. Paul on his journey to Rome stayed as a prisoner for three days at Syracuse in the spring of 61 (Act. 28, 12), too short a time to be able to carry on apostolic work there. …
II. CHRISTIANITY. - When it was introduced there is unknown; St. Paul stayed there for three days in 61 (Acts 28:12), but it is not certain that a constituted Church or faithful already existed there. …
28:13
… Of Brindisi it was said that it had been founded directly by St. Peter, because he was said to have passed through there on his way to Rome; Reggio Calabria was said to have been founded by St. Paul because in Acts 28:13 it is clearly stated that he stopped there. …
The Christian origins of Bruttium are traced back to St. Paul, who, on the occasion of his journey to Rome, stopped for a day at Reggio (Acts 28:13). According to later legends, one of his disciples, Stephen of Nicaea, together with a certain Suera, would have continued his work. …
Reggio Calabria, Archdiocese of
Regional and local historians attribute its first evangelization to St. Paul, who nevertheless remained there one day, according to Acts 28:13. The acts of the martyrs, St. Stephen of Nicaea first bishop of R., who is said to have suffered martyrdom together with Suera, presumed bishop of Locri, and the holy virgins Perpetua, …
28:14
… It is probable that there were already Christians there, since St. Paul had found some in nearby Pozzuoli when he landed there while coming as a prisoner to Rome (Acts 28:14). Moreover, the existence of a Jewish community in nearby Pompeii also seems proven. …
… St. Paul landed in the first months of 60 at Pozzuoli and found there a community of Christians, with whom he stayed about a week (Acts 28:14). This means that the new faith spread very quickly in the small towns of the Gulf of Naples, and therefore also at P.
Christianity arrived very early at P. and won converts among the numerous Jews, so that when in the spring of 61 Paul landed there in chains he found there already a Christian community which induced the Apostle to stay there seven days before continuing on to Rome (Acts 28:14). According to a very ancient tradition, the first evangelizer and bishop of P. would have been that Patrobas whom St. Paul mentions in Rom. 15:14; he was succeeded by St. Celsus and a certain John. …
28:15
FORUM APPII (MARKET OF A.). - A village south of Rome, mentioned in Acts 28:15 as the place where St. Paul, a prisoner, met the delegation of the Roman Church.
When later, in the year 61, Paul was approaching Rome as a prisoner, the faithful went out to meet him at Forum Appii and Ad tres tabernas (Acts 28:15), but the sacred author does not pause to say anything about his relations with them during that first stay of his. Unknown, on the other hand, are the circumstances that brought the …
The faithful of the community of Rome, on hearing the news that St. Paul had set out from Pozzuoli toward Rome, went to meet him, and some pushed on as far as Forum Appii, while others waited for him at T. T. (Acts 28, 15). It had a bishop named Felix as early as 313. At the Roman Synod of 492 the bishop Decius signed. …
28:16
The opinion current until modern times favored the first Roman imprisonment (61-63): custodia militaris, which allowed Paul to have his own house (Act. 28, 16. 30) and to receive visitors (ibid. 28, 17. 30). The letters of the imprisonment show at his side collaborators and disciples (Phil. 1, 1; 2, 19. 25 ff.; 4, 21; Col. 1, 1; 4, 7-14; …
… He then remained for fully two years in this rented house, where he willingly received and instructed all who came to him (Act. 28:16-30). Then, writing from Rome to the Christians of Philippi in Macedonia, Paul sends them the greetings of the faithful of Rome, especially of those belonging to the imperial household (4:22). …
28:17
Claudius (Tiberius Claudius Caesar Augustus Germanicus), Roman Emperor
… Subsequently it developed in full autonomy, with the clear predominance of gentile Christians: thus, after 50, Synagogue and Christian community in Rome remained completely divided (cf. Act. 28, 17 ff.). …
The opinion current until modern times favored the first Roman imprisonment (61-63): custodia militaris, which allowed Paul to have his own house (Act. 28, 16. 30) and to receive visitors (ibid. 28, 17. 30). The letters of the imprisonment show at his side collaborators and disciples (Phil. 1, 1; 2, 19. 25 ff.; 4, 21; Col. 1, 1; 4, 7-14; Philem. 1. 23 f.), as well as the fugitive …
28:23
Acts 19:8; 20:25; 28:23, 31; texts concerning the preaching
… Christ likewise appeal: the Pharisees (Matt. 19:7; John 8:5; Acts 6:14), the Sadducees (Matt. 22:24), the disciples (John 1:45). The conviction passes to the Apostles (Acts 3:22; Rom. 10:5, 19; 1 Cor. 9:9 etc.) and to the first believers (Acts 7:37; 28:23).
28:25
2. Hebrew revelation. — The existence of a divine revelation to the Hebrew people is one of the fundamental teachings of Christianity; to it Jesus and the Apostles explicitly appeal (Mt. 5:18, 21 ff.; 22:31; Acts 1:16; 28:25; Rom. 1:2; Heb. 1:1; 3:7). Christian revelation itself
28:26
… According to Paul the Holy Spirit spoke to the Fathers through Isaiah (Acts 28:26-27 = Is. 6:9-10). In other texts the Old Testament is cited with only the name of the Holy Spirit, so that the human author passes into second place (for example, Hebr. 2:4; 3:7; 9:8; …
28:30
Positively, it should be noted that the group of friends and guests surrounding Paul, according to the information of the letter to the Colossians and of the other letters written in the same period, accords much better with the type of Roman imprisonment and with the house rented at Rome (Acts 28:30 f.), than with the prison of Caesarea.
… sweat of blood (no. 3), on the composition of Luke's Gospel after that of Matthew and Mark (no. 5), on the date of composition: before the destruction of Jerusalem (no. 6), before the Acts and therefore before the end of the Pauline imprisonment of which Acts 28:30-31 speaks (no. 7), on the origins (no. 8) and on the historical value (no. 9; cf. Enchiridion Biblicum, Rome 1927, nos. 410-16).
Religions, Comparative Study of
Having appealed to Caesar, the apostle Paul is brought to Rome, where he preaches freely for two years (Acts 25:12; 28:30-31). Peter goes there spontaneously, because Rome is the center of the world as then known. …
… tribune Lysias), in Caesarea (the procurators Felix and Festus), on the journey to Rome (the centurion Julius), and during his stay in Rome, during which Paul lived in a rented house, with freedom to receive anyone who came to visit him and to preach (Acts 28:30 f.). Different, however, must have been the treatment given to St. Paul during his second imprisonment, if Onesiphorus (v.) must overcome great difficulty to track down the Apostle (2 …
… It is certain that the personal notices refer to an activity of Paul later than the Roman imprisonment of which Acts 28, 30 speaks.
… Until the end of the world the preaching of the Gospel will always arrive at the same result that the apostolate of St. Paul had among the Jews residing in Rome, of whom "some believed the things which were spoken, and some believed not" (Acts 28:30). Nevertheless, if incredulity is a persistent fact that is mysteriously rooted in the life of humanity, it does not always present the same physiognomy: both in its causes and in …
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.