The preachers of the Church of Antioche preparing thēselues, the Holy Ghost out of them al, chooseth Saul and Barnabas. 3 They being first consecrated Bishops, 4 go• their appointed circuite ouer al th• land of Cypres, the Proconsul vvhereof is also conuerted, seing the miraculous excecation of a Ievv by Paul. 13 Thence, into Pamphilia: 14 and Pisidia, vvhere in Antioche Paul preacheth to the Ievves, shevving that IESVS is Christ, 38 and that in him is saluation, and not in their Lavv of Moyses: 40 vvarning them to bevvare of the reprobation foretold by the Prophets 44 But the next Sabboth, they blasphening, he in plaine termes forsaketh them, and turneth to the Gentiles. Whereat the Gentils be as glad on the contrarie side. 50 Finally the Ievves raising persecution, they forsake them, pronouncing them to be obstinate contemners.
1Now there were in the church which was at Antioch prophets and doctors, among whom was Barnabas and Simon who was called Niger, and Lucius of Cyrene and Manahen who was the foster brother of Herod the tetrarch, and Saul.Erano nella Chiesa di Antiochia de' profeti, e dei dottori, tra' quali Barnaba, e Simone chiamato il Nero, e Lucio di Cirene, e Manahen fratello di latte di Erode Tetrarca, e Saulo.AND there vvere in the Church vvhich vvas at Antioche, Prophets and Doctors, among vvhom vvas Barnabas, & Simon that vvas called Niger, and Lucius of Cyréne, and Manahen vvho vvas the fosterbrother of Herod the Tetrarch, and Saul.Erant autem in ecclesia quæ erat Antiochiæ, prophetæ et doctores, in quibus Barnabas, et Simon qui vocabatur Niger, et Lucius Cyrenensis, et Manahen, qui erat Herodis Tetrarchæ collactaneus, et Saulus. 2And as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.Or mentre essi offerivano al Signore i sacri misteri, e digiunavano, disse loro lo Spirito santo: Mettetemi a parte Saulo, e Barnaba per un'opera, alla quale gli ho destinati.And as they vvere ministring to our Lord, and fasting, the holy Ghost said: Separate me Saul and Barnabas vnto the vvorke, vvhereto I haue taken them.Ministrantibus autem illis Domino, et jejunantibus, dixit illis Spiritus Sanctus: Segregate mihi Saulum et Barnabam in opus ad quod assumpsi eos. 3Then they fasting and praying and imposing their hands upon them, sent them away.Allora dopo di aver digiunato, orato, imposte loro le mani, li licenziarono.Then they fasting and praying, and imposing hands vpō them, dimissed them.Tunc jejunantes et orantes, imponentesque eis manus, dimiserunt illos. 4So they, being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.Eglino adunque mandati dallo Spirito santo, andarono a Seleucia; e di lì navigarono a Cipro.And they being sent of the holy Ghost, vvent to Seleucia, and thence sailed to Cypres.Et ipsi quidem missi a Spiritu Sancto abierunt Seleuciam: et inde navigaverunt Cyprum. 5And when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.E giunti a Salamina, annunziavano la parola di Dio nelle Sinagoghe degli Ebrei. E avevano Giovanni per aiuto.And vvhen they vvere come to Salamîna, they preached the vvord of God in the synagogs of the Ievves. And they had Iohn also in their ministerie.Et cum venissent Salaminam, prædicabant verbum Dei in synagogis Judæorum. Habebant autem et Joannem in ministerio.
6And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu:E avendo scorsa tutta l'isola sino a Pafo, trovarono un certo uomo mago, falso profeta, Giudeo, per nome Barjesu,And vvhen they had vvalked through out the vvhole iland as farre as Paphos, they found a certaine man that vvas a magician, a false-prophete, a Ievv, vvhose name vvas Bar-iesu',Et cum perambulassent universam insulam usque Paphum, invenerunt quemdam virum magum pseudoprophetam, Judæum, cui nomen erat Barjesu, 7Who was with the proconsul Sergius Paulus, a prudent man. He, sending for Barnabas and Saul, desired to hear the word of God.Il quale era col proconsole Sergio Paolo, uomo prudente. Questi chiamati a se Barnaba, e Saulo, bramava di udire la parola di Dio.vvho vvas vvith the Proconsul Sergius Paulus a vvise man. He sending for Barnabas & Saul, desired to heare the vvord of God.qui erat cum proconsule Sergio Paulo viro prudente. Hic, accersitis Barnaba et Saulo, desiderabat audire verbum Dei. 8But Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.Ma Elima il mago (imperocché questa è l'interpretazione del di lui nome) si opponeva loro, cercando di alienare il proconsole dalla fede.But Elymas the magician (for so is his name interpreted) resisted them, seeking to auert the Proconsul from the faith.Resistebat autem illis Elymas magus (sic enim interpretatur nomen ejus), quærens avertere proconsulem a fide. 9Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,Ma Saulo, il quale si chiama anche Paolo, ripieno di Spirito santo, mirando fissamente colui,But Saul, othervvise Paul, replenished vvith the holy Ghost, looking vpon him,Saulus autem, qui et Paulus, repletus Spiritu Sancto, intuens in eum, 10Said: O full of all guile and of all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord.Disse: O tu, che se' pieno d'ogni inganno, e di ogni falsità, figliuolo del Diavolo, nemico di ogni giustizia, tu non rifinisci di pervertire le vie diritte del Signore.said: O ful of al guile, and al deceit, sonne of the deuil, enemie of al iustice, thou ceasest not to subuert the right vvaies of our Lord.dixit: O plene omni dolo et omni fallacia, fili diaboli, inimice omnis justitiæ, non desinis subvertere vias Domini rectas. 11And now behold, the hand of the Lord is upon thee: and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him: and going about, he sought some one to lead him by the hand.Or ecco adunque la mano del Signore sopra di te, e resterai cieco senza vedere il sole per un tempo. E subitamente una tenebrosa caligine cadde sopra di lui, e aggirandosi intorno cercava, chi gli desse mano.And novv behold the hand of our Lord vpon thee, and thou shalt be blind, not seing the sunne vntil a time. And forthvvith there fel dimnesse and darkenesse vpon him, and going about he sought some body that vvould giue him his hand.Et nunc ecce manus Domini super te, et eris cæcus, non videns solem usque ad tempus. Et confestim cecidit in eum caligo et tenebræ: et circuiens quærebat qui ei manum daret.
12Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.Allora il proconsole veduto il fatto, credette, ammirando la dottrina del Signore.Then the Proconsul, vvhen he had seen that vvhich vvas done, beleeued, marueling at the doctrine of our Lord.Tunc proconsul cum vidisset factum, credidit admirans super doctrina Domini. 13Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.E da Pafo partitosi Paolo, e quelli, che erano con lui, arrivarono a Perge della Panfilia. Ma Giovanni separatosi da essi, ritornò a Gerusalemme.And vvhen Paul and they that vvere vvith him had sailed from Paphos, they came to Pergè in Pamphylia. And Iohn depárting from them, returned to Hierusalem.Et cum a Papho navigassent Paulus et qui cum eo erant, venerunt Pergen Pamphyliæ. Joannes autem discedens ab eis, reversus est Jerosolymam. 14But they, passing through Perge, came to Antioch in Pisidia: and, entering into the Synagogue on the sabbath day, they sat down.Eglino, lasciata Perge, giunsero ad Antiochia della Pisidia: ed entrati nella Sinagoga il giorno di sabato, si misero a sedere.But they passing through Pergè, came to Antioche in Pisidia: and entring into the synagogue on the day of the Sabboths, they sate dovvne.Illi vero pertranseuntes Pergen, venerunt Antiochiam Pisidiæ: et ingressi synagogam die sabbatorum, sederunt. 15And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.E fatta che fu la lettura della legge, e de' profeti, i capi della Sinagoga mandarono a dir loro: Fratelli, se avete qualche discorso da istruir il popolo, parlate.And after the lesson of the Lavv and the Prophets, the princes of the Synagogue sent to them, saying, Men brethren, if there be among you any sermon of exhortation to the people, speake.Post lectionem autem legis et prophetarum, miserunt principes synagogæ ad eos, dicentes: Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite. 16Then Paul rising up and with his hand bespeaking silence, said: Ye men of Israel and you that fear God, give ear.E Paolo alzatosi, e facendo colla mano segno di tacere, disse: Uomini Israeliti, e voi, che temete Dio, udite:And Paul rising vp, and vvith his hand beckening for silence, said, Ye men of Israël, and you that feare God, harken:Surgens autem Paulus, et manu silentium indicens, ait: Viri Israëlitæ, et qui timetis Deum, audite:
17The God of the people of Israel chose our fathers and exalted the people when they were sojourners in the land of Egypt: And with an high arm brought them out from thence:Il Dio del popolo d'Israele elesse i padri nostri, ed esaltò il popolo, mentre abitavano pellegrini nella terra di Egitto, e alzato il suo braccio li trasse fuori di essa,The God of the people of Israël chose our fathers, and exalted the people vvhen they vvere seiourners in the land of Aegypt, and in a mightie arme brought them out thereof,Deus plebis Israël elegit patres nostros, et plebem exaltavit cum essent incolæ in terra Ægypti, et in brachio excelso eduxit eos ex ea, 18And for the space of forty years endured their manners in the desert:E per lo spazio di quaranta anni sopportò i loro costumi nel deserto.and for the space of fourtie yeres tolerated their maners in the desert.et per quadraginta annorum tempus mores eorum sustinuit in deserto. 19And, destroying seven nations in the land of Chanaan, divided their land among them by lot.Distrutte poi sette nazioni nella terra di Chanaan, distribuì loro a sorte la terra di esse,And destroying seuen nations in the land of Chanaan, by lot he deuided their land among them,Et destruens gentes septem in terra Chanaan, sorte distribuit eis terram eorum, 20As it were, after four hundred and fifty years. And after these things, he gave unto them judges, until Samuel the prophet.Circa quattrocento cinquanta anni dopo: e di poi diede i Giudici sino a Samuele profeta.as it vvere after foure hundred and fiftie yeres: and after these things he gaue Iudges, vntil Samuël the prophet.quasi post quadringentos et quinquaginta annos: et post hæc dedit judices, usque ad Samuel prophetam. 21And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.E poscia chiesero un re: e Dio diede loro Saulle figliuolo di Cis, uomo della tribù di Beniamin, per anni quaranta:And thenceforth they desired a king: and he gaue them Saul the sonne of Cis, a man of the tribe of Beniamin, fourtie yeres.Et exinde postulaverunt regem: et dedit illis Deus Saul filium Cis, virum de tribu Benjamin, annis quadraginta: 22And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.E tolto lui, suscitò loro per re Davidde: cui rendendo testimonianza, disse: Ho trovato Davidde figliuolo di Jesse, uomo secondo il cuor mio, il quale farà tutti i miei voleri.and remouing him, he raised them vp Dauid to be king: to vvhom giuing testimonie, he said, I haue found Dauid the sonne of Iesse, a man according to my hart, vvho shall doe al my vvilles.et amoto illo, suscitavit illis David regem: cui testimonium perhibens, dixit: Inveni David filium Jesse, virum secundum cor meum, qui faciet omnes voluntates meas.
23Of this man’s seed, God, according to his promise, hath raised up to Israel a Saviour Jesus:Del seme di questo trasse Dio, secondo la promessa, il Salvatore per Israele, Gesù.Of his seede God according to his promisse hath brought forth to Israël a Sauiour IESVS,Hujus Deus ex semine secundum promissionem eduxit Israël salvatorem Jesum, 24John first preaching, before his coming, the baptism of penance to all the people of Israel.Avendo predicato Giovanni dinanzi a lui, che veniva, il battesimo di penitenza a tutto il popolo d'Israele.Iohn preaching before the face of his comming, baptisme of penance to al the people of Israël.prædicante Joanne ante faciem adventus ejus baptismum pœnitentiæ omni populo Israël. 25And when John was fulfilling his course, he said: I am not he whom you think me to be. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.E terminando Giovanni la sua carriera, diceva: Chi credete voi, che io mi sia? Non sono io quello, ma ecco, che viene dopo di me uno, di cui non soli degno di scioglier dai piedi i sandali.And vvhen Iohn fulfilled his course, he said, Vvhom doe you thinke me to be? I am not he, but behold there commeth after me, vvhose shoes of his feete I am not vvorthie to vnloose.Cum impleret autem Joannes cursum suum, dicebat: Quem me arbitramini esse, non sum ego: sed ecce venit post me, cujus non sum dignus calceamenta pedum solvere. 26Men, brethren, children of the stock of Abraham, and whosoever among you fear God: to you the word of this salvation is sent.Uomini fratelli, figliuoli della stirpe di Abramo, e chiunque tra voi teme Dio, a voi la parola di questa saluto è stata mandata.Men brethren, children of the stocke of Abraham, & they among you that feare God, to you the vvord of this saluation vvas sent.Viri fratres, filii generis Abraham, et qui in vobis timent Deum, vobis verbum salutis hujus missum est. 27For they that inhabited Jerusalem and the rulers thereof, not knowing him, nor the voices of the prophets which are read every sabbath, judging him, have fulfilled them.Imperocché gli abitanti di Gerusalemme, e i di lei principi non avendo cognizione di lui, né delle voci de' profeti, le quali si leggono ogni sabbato, condannato lui le adempirono:For they that inhabited Hierusalem, and the princes thereof, not knovving him, nor the voices of the prophets that are read euery Sabboth, iudging haue fulfilled them,Qui enim habitabant Jerusalem, et principes ejus hunc ignorantes, et voces prophetarum quæ per omne sabbatum leguntur, judicantes impleverunt,
28And finding no cause of death in him, they desired of Pilate that they might kill him.E non avendo trovato in lui causa alcuna di morte, chiesero a Pilato, ch'ei fosse ucciso.and finding no cause of death in him, desired of Pilate, that they might kil him.et nullam causam mortis invenientes in eo, petierunt a Pilato ut interficerent eum. 29And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.E consumate che ebbero tutte le cose, che erano siate scritte di lui, depostolo dal legno, lo posero nel monumento.And vvhen they had cōsummated al things that vvere vvrittē of him, taking him dovvne from the tree, they put him in a monument.Cumque consummassent omnia quæ de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento. 30But God raised him up from the dead the third day.Ma Dio lo risuscitò da morte il terzo giorno: e fu veduto per molti dì da coloro,But God raised him vp from the dead the third day:Deus vero suscitavit eum a mortuis tertia die: qui visus est per dies multos his 31Who was seen for many days by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.I quali erano andati insieme con lui dalla Galilea a Gerusalemme: i quali sino a quest'ora sono suoi testimoni presso del popolo.vvho vvas seen for many daies of them that came vp together vvith him from Galilee into Hierusalem, vvho vntil this present are his vvitnesses to the people.qui simul ascenderant cum eo de Galilæa in Jerusalem: qui usque nunc sunt testes ejus ad plebem. 32And we declare unto you that the promise which was made to our fathers,E noi vi annunziamo, come quella promessa, la quale fu fatta a' nostri padri,And vve preach vnto you that promisse vvhich vvas made to our fathers:Et nos vobis annuntiamus eam, quæ ad patres nostros repromissio facta est: 33This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.La ha Dio adempiuta pe' nostri figliuoli, avendo risuscitato Gesù, siccome anche nel Salmo secondo sta scritto: Tu se' mio Figliuolo, oggi io ti ho generato.that God hath fulfilled this same to our children', raising vp IESVS, as in the second Psalme also it is vvritten: My sonne art thou, this day haue I begotten thee.quoniam hanc Deus adimplevit filiis nostris resuscitans Jesum, sicut et in psalmo secundo scriptum est: Filius meus es tu, ego hodie genui te. 34And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David, faithful.Come poi lo ha risuscitato da morte, e come non debbe più ritornare nella corruzione, lo disse in questo modo: Farò, che siano ferme per voi le promesse fatte a Davidde.And that he raised him vp from the dead, not to returne novv any more into corruption, thus he said, That I vvil giue you the holy things of Dauid faithful.Quod autem suscitavit eum a mortuis, amplius jam non reversurum in corruptionem, ita dixit: Quia dabo vobis sancta David fidelia.
35And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.Per questo anche altrove dice: Non permetterai, che il tuo Santo vegga la corruzione.And therfore in an other place also he saith, Thou shalt not giue thy holy one to see corruption.Ideoque et alias dicit: Non dabis sanctum tuum videre corruptionem. 36For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers and saw corruption.Imperocché Davidde avendo nella sua età servito alla volontà di Dio, sì addormentò, e fu aggiunto a' suoi padri, e vide la corruzione.For Dauid in his generation vvhen he had serued, according to the vvil of God slept: and he vvas laid to his fathers & savv corruption.David enim in sua generatione cum administrasset, voluntati Dei dormivit: et appositus est ad patres suos, et vidit corruptionem. 37But he whom God hath raised from the dead saw no corruption.Ma quegli, cui Dio risuscitò, non vide la corruzione.But he vvhom God hath raised vp, savv no corruption.Quem vero Deus suscitavit a mortuis, non vidit corruptionem. 38Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses.Sia adunque noto a voi, uomini fratelli, come per lui è annunziata a voi la liberazione da' peccati, e da tutte quelle cose, dalle quali non avete potuto essere giustificati nella legge di Mosè,Be it knovven therfore to you, men brethren, that through him, forgiuenesse of sinnes is preached to you, from al the things from the vvhich you could not be iustified by the lavv of Moyses.Notum igitur sit vobis, viri fratres, quia per hunc vobis remissio peccatorum annuntiatur, et ab omnibus quibus non potuistis in lege Moysi justificari, 39In him every one that believeth is justified.In lui è giustificato chiunque crede.In him euery one that beleeueth, is iustified.in hoc omnis qui credit, justificatur. 40Beware, therefore, lest that come upon you which is spoken in the prophets:Badate adunque, che non venga sopra di voi quel, che sta scritto ne' profeti:Take heede therfore lest that come vpon you vvhich is spoken in the prophets,Videte ergo ne superveniat vobis quod dictum est in prophetis: 41Behold, ye despisers, and wonder and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.Mirate voi, disprezzatori, e stupite, e andate in dispersione: conciossiachè fo io un'opera ne' vostri giorni, opera, che voi non crederete, se alcuno ve la racconterà.See ye cōtemners, and vvonder, and perish: because I vvorke a vvorke in your daies, a vvorke vvhich you vvil not beleeue, if any man shal tel it you.Videte contemptores, et admiramini, et disperdimini: / quia opus operor ego in diebus vestris, / opus quod non credetis, si quis enarraverit vobis.
42And as they went out, they desired them that on the next sabbath they would speak unto them these words.E uscendo essi (della Sinagoga) li pregarono, che discorressero di queste cose il sabato seguente.And they going forth, they desired them that the Sabboth folovving they would speake vnto them these wordes.Exeuntibus autem illis rogabant ut sequenti sabbato loquerentur sibi verba hæc. 43And when the synagogue was broken up, many of the Jews and of the strangers who served God followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.E licenziata l'adunanza, molti de' Giudei, e dei proseliti religiosi seguitarono Paolo, e Barnaba: e questi con le loro parole persuadevan loro a star fermi nella grazia di Dio.And vvhen the synagogue vvas dimissed, many of the Iewes, and of the strangers seruing God, folovved Paul & Barnabas: vvho speaking exhorted them to continue in the grace of God.Cumque dimissa esset synagoga, secuti sunt multi Judæorum, et colentium advenarum, Paulum et Barnabam: qui loquentes suadebant eis ut permanerent in gratia Dei. 44But the next sabbath day, the whole city almost came together, to hear the word of God.E il sabato seguente quasi tutta la città si raunò per sentire la parola di Dio.But the next Sabboth the vvhole citie almost assembled to heare the vvord of God.Sequenti vero sabbato pene universa civitas convenit audire verbum Dei. 45And the Jews, seeing the multitudes, were filled with envy and contradicted those things which were said by Paul, blaspheming.Ma i Giudei veduto quel concorso, si riempiron di zelo, e contradicevano a quel, che diceva Paolo, bestemmiando.And the Ievves seing the multitudes, vvere replenished vvith enuy, & contradicted those things vvhich vvere said of Paul, blaspheming.Videntes autem turbas Judæi, repleti sunt zelo, et contradicebant his quæ a Paulo dicebantur, blasphemantes. 46Then Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.Allora con fermezza dissero Paolo, e Barnaba: A voi primamente dovea essere detta la parola di Dio: ma giacché la rigettate, e vi sentenziate come indegni della vita eterna, ecco, che ci rivolgiamo alle genti:Then Paul and Barnabas constantly said, To you it behoued vs first to speake the vvord of God: but because you repell it, and iudge your selues vnvvorthie of eternal life: behold vve turne to the Gentils.Tunc constanter Paulus et Barnabas dixerunt: Vobis oportebat primum loqui verbum Dei: sed quoniam repellitis illud, et indignos vos judicatis æternæ vitæ, ecce convertimur ad gentes.
47For so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth.Imperocché così ci ha ordinato il Signore: Ti ho costituito luce delle genti per essere salute fino alle terre più rimote.For so our Lord commaunded vs: I haue put thee to be the light of the Gentils: that thou maiest be saluation vnto the vtmost of the earth.Sic enim præcepit nobis Dominus: Posui te in lucem gentium, ut sis in salutem usque ad extremum terræ. 48And the Gentiles hearing it were glad and glorified the word of the Lord: and as many as were ordained to life everlasting believed.Ciò udendo i Gentili, si rallegravano, e glorificavano la parola del Signore: e credettero tutti quelli, che erano preordinati alla vita eterna.And the Gentils hearing it, vvere glad, and glorified the vvord of our Lord: and there beleeued as many as vvere preordinate to life euerlasting.Audientes autem gentes, gavisæ sunt, et glorificabant verbum Domini: et crediderunt quotquot erant præordinati ad vitam æternam. 49And the word of the Lord was published throughout the whole country.E la parola di Dio si spargeva per tutto quel paese.And the vvord of our Lord vvas spred through out the vvhole countrie.Disseminabatur autem verbum Domini per universam regionem. 50But the Jews stirred up religious and honourable women and the chief men of the city: and raised persecution against Paul and Barnabas: and cast them out of their coasts.Ma i Giudei miser su delle matrone timorate, e ragguardevoli, e i principali uomini della città, e suscitarono persecuzione contro di Paolo, e Barnaba: e gli scacciarono dal loro territorio.But the Ievves stirred vp religious and honest vvomen, and the cheefe of the citie, and raised persecution against Paul and Barnabas: and they did cast them forth out of their coastes.Judæi autem concitaverunt mulieres religiosas et honestas, et primos civitatis, et excitaverunt persecutionem in Paulum et Barnabam: et ejecerunt eos de finibus suis. 51But they, shaking off the dust of their feet against them, came to Iconium.Eglino però scossa contro di coloro la polvere de' loro piedi, andarono a Iconio.But they shaking of the dust of their fecte against them, came to Icónium.At illi excusso pulvere pedum in eos, venerunt Iconium. 52And the disciples were filled with joy and with the Holy Ghost.I discepoli poi erano ripieni di gaudio, e di Spirito santo.The disciples also vvere replenished vvith ioy and vvith the holy Ghost.Discipuli quoque replebantur gaudio, et Spiritu Sancto.
13:1
about the year A.D. 42.
Witham
Manahen ... foster-brother to Herod, or nursed with the same milk. (Witham)
Calmet
It would appear from his having been brought up with Herod, that he was of noble parentage. He is likewise believed to have been one of the seventy-two disciples. The Latins keep his feast on the 24th of May. (Calmet)
13:2
Witham
As they were ministering to the Lord.[Ver. 2. Ministrantibus illus, leitourgounton de auton. Erasmus translates, Sacrificantibus, but St. Chrysostom, toutesti keruttonton, praedicantibus.] Mr. N. and some others translate, offering up sacrifice. There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put ministering, lest, (said they) we should seem to turn it in favour of our own cause, since neither the Latin nor Greek word signifies of itself to sacrifice, but any public ministry in the service of God; so the St. Chrysostom says, when they were preaching. (Witham)
Bristow
Separate me. Though Paul and Barnabas are here chosen by the Holy Ghost for the ministry, yet they were to be ordained, consecrated, and admitted by men; which loudly condemns all those modish and disordered spirits, that challenge and usurp the office of preaching, and other sacred and ecclesiastical functions, without any appointment from the Church. (Bristow)
13:3
Witham
Fasting and prayer, imposing their hands upon them. By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. (Witham)
Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. Sts. Chrysostom, Leo, etc. are of the latter opinion; nor does it any where appear that St. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of the Acts of the Apostles into heroic verse to Pope Virgilius, attributes this imposition of hands to St. Peter: ----------Quem mox sacravit euntem Imposita Petrus ille manu, cui sermo magistri Omnia posse dedit.-------
See his printed poems in 4to. Venice, an. 1502. Arator was sent in quality of ambassador from Athalaric to the emperor Justinian.
Following the practice of the apostles, the Church of God ordains a solemn and general fast on the four public times for ordination, the ember days, as a necessary preparation for so great a work, and this St. Leo calls also an apostolical tradition. See St. Leo, serm. ix. de jejun. and ep. lxxxi. Acts 1. and serm. 3:and 4:de jejun. 7. mensis.
Nor was this fasting a fasting from sin, as some ridiculously affirm, for such fasting was a universal obligation: nor was it left to each one's discretion, as certain heretics maintained. See St. Augustine, haeres. liii.
13:5
Witham
In the synagogues of the Jews, preaching first the gospel to them. (Witham)
13:6
Witham
A magician ... whose name was Bar-jesu, son of Jesus, or Josue. In Arabic, Elymas is the same as magician. This man did all he could to dissuade the proconsul, Sergius Paulus, from embracing the Christian faith. (Witham)
13:9
Witham
Then Saul, who also is Paul. This is the first time we find the apostle called Paul. Some, therefore, think it was given him when he converted this proconsul, Sergius Paulus. Others, that Saul being a Hebrew word, the Greeks, or rather the Romans, turned it into Paul. (Witham)
Menochius
This is the first place in which this apostle is called Paul. He took this name out of respect to the illustrious convert he had made in the person of the proconsul, the governor of the island. (Menochius)
Calmet
Or, more probably, his former name, by a small change, was modelled into Paulus, which was a sound more adapted to a Roman ear. He begins to bear this name only, when he enters on his mission to the Gentiles. (Calmet)
13:10
Witham
Son of the devil. Sharp language, when grounded on truth, may be used against those who hinder the conversion of others. St. Chrysostom says, he was struck with this blindness only for a time, to make him enter into himself, and be converted. (Witham)
13:13
about the year A.D. 42.
13:14
Tirinus
Antioch. Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. (Tirinus)
Pamphylia and Pisidia were two provinces in Asia Minor.
Witham
The sabbath-day. Some not only understand, but even translate, the first day of the week: but here is rather meant the Jewish sabbath, as St. Paul went into their synagogues. And in this his first sermon to them, which St. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their Saviour, Jesus. He mentions this high eulogium, which God gave of David, Psalm 88:21. that he was a man according to God's heart, who in all things should fulfil his will, that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. (Witham)
13:19
These seven nations are the Chanaanites, the Hethites, the Hevites, the Pherezites, the Gergesites, the Jebusites, and the Amorrhites. (Josue 3:10.; and alibi.)
13:20
Bible de Vence
Chronology only gives about 350 years from the entrance into the land of promise to the end of Samuel's judicial government, who was the last of the judges. (Bible de Vence)
13:24
etc. He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.
13:33
Witham
He then shews them that Jesus was their Messias, and the Son of God, begotten of his Father from eternity, who rose from the dead, and he applies these words, (Psalm 2:7.) to prove Christ's resurrection, thou art my son, this day have I begotten thee. It is true, these words regard chiefly the eternal generation of Christ, as they are applied by St. Paul, (Hebrews 5:5.) but the resurrection was a necessary consequence of his divinity, since death could have no power over him. St. Paul here also proves Christ's resurrection by the following predictions. (Witham)
Calmet
Second psalm. The oldest copy reads, first psalm. The difference is merely in words; for the division of the psalter at present is very different from what it formerly was: sometimes a single psalm of ours being divided into many, and many of our divisions making only one, according to the Hebrews. The latter are not even now agreed among themselves on the same division of the psalms. (Calmet)
Mat. Polus
Some suppose, that what we call the first psalm was originally looked upon as a preface to the psalter; others, that our first and second psalms united in one. (Mat. Polus.)
13:34
Challoner
I will give you the holy things of David sure. These are the words of the prophet Isaias, lv. ver. 3. According to the Septuagint the sense is, I will faithfully fulfil the promises I made to David. (Challoner)
13:35
Witham
In another place also he saith, (Psalm 15:10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of St. Peter, Acts Acts 2:27. (Witham)
13:36
Witham
After he had served in his generation. That is, in his life-time, saw corruption, or was corrupted in the grave. (Witham)
13:37
Witham
Justified. That your sins being forgiven by the merits of Christ, you may be truly just in the sight of God. (Witham)
13:39
Tirinus
The law of Moses was then imperfect. I shew you its completion, by preaching to you Christ, whom it foretold. You would violate the law of Moses by opposing the new law, to which he leads you. (Tirinus)
13:40
Bible de Vence
See then that you reject not this divine Saviour, lest what has been denounced by the prophets fall upon your incredulous heads: I will abandon the holy place which I entrusted to you; I will cease to look upon you as my people; I will transfer my kingdom to the Gentiles. (Bible de Vence)
13:41
Witham
Ye despisers[Ver. 41. Habacuc 1:5. In the Latin text, and according to the Hebrew, aspicite in Gentibus: but in the Septuagint and Greek here, idete kataphronetai.] of the favours offered you, behold, wonder, etc. This citation is out of Habacuc, (chap. 1:ver. 5.) according to the Septuagint. The prophet, by these words, foretold to the Jews in his time the evils that would come upon them in their captivity in Chaldea, but St. Paul here applies them at least to the miseries that the incredulous Jews would incur, if they obstinately refused to believe in Christ. (Witham)
13:44
Witham
The whole city. Not only Jews, but a great many Gentiles, which exasperated the envious Jews. (Witham)
13:48
Witham
As many as were pre-ordained to eternal life,[Ver. 48. Praeordinati, tetagmenoi, on which St. Chrysostom says, toutesti aphorismenoi, praedefiniti.] by the free election, and special mercies, and providence of God. (Witham)
Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. 1:qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2nd. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3rd. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, St. Augustine, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! (lib. viii. de Gen. ad litt. Acts 5.)
13:51
about the year A.D. 42.
Shaking off the dust, etc. See the Annotations, Matthew 10:14.
13:34
I will give you the holy, etc.... These are the words of the prophet Isaias, 55. 3. According to the Septuagint, the sense is: I will faithfully fulfil the promises I made to David.
13:2
2. As they vvere ministring.] 〈Greek〉 If vve should, as our Aduersaries do, boldly turne vvhat text vve list, The Apostles liturgie or Masse. and flee from one language to an other for the aduantage of our cause, vve might haue translated for ministring, sacrificing, for so the Greeke doth signifie, and so Erasmus translated. yea vve might haue translated, Saying Masse, for so they did: and the Greeke Fathers here of had their name, Liturgie, vvhich Erasmus translateth Masse, saying, Missa Chrysostomi. But vve keepe our text, as the translators of the Scriptures should do most religiously.
2. Separate me.] Gal. •. Though Paul vvere taught by God him self and specially designed by Christ to be an Apostle, Paul & Barnabas are consecrated by men. and here chosen by the Holy Ghost together vvith Barnabas, yet they vvere to be ordered, consecrated, and admitted by men. Vvhich vvholy condemneth al these nevv rebellious disordered spirites, that chalenge and vsurpe the office of preaching and other sacred actions from heauen, vvithout the Churches admission.
〈Greek〉
13:3
3. Fasting.] Hereof the Church of God vseth and prescribeth publike fastes at the foure soléue times of giuing holy Orders (vvhich are our Imber daies) as a necessarie preparatiue to so great a vvorke. Imber daies. as S. Leo ep. 81 c. 1. Leo declareth by this place, naming it also an Apostolical tradition. See. S. Leo Ser. 9 de ieiuni• 7 mensis, Praescript times of fasts. & Calixtus ep. 1. to. 1. Conc. Conc. Magunt. c. 34. 35. to 3. And this fasting vvas not fasting from sinne, Epipha. in compend. nor moral or Christian temperance, as the Protestants ridiculously affirme, for such fasting they vvere bound euer to keepe: but it vvas abstinence for a time from al meates or from some certaine kindes of meates, Leo ser. 3 et 4 de 〈◊〉 7 mensis. vvhich vvas ioyned vvith praier and sacrifice, and done specially at such seasons as the Church prescribed, of al together (as in Lent, the Imber daies, Friday, Saturday) and not vvhen euery man list, as Aërius and such Heretikes did hold.. S. August. har. 53.
3. Imposing hands.] Imposition of handes. Because al blessings and consecrations vvere done in the Apostles time by the external ceremonie of imposition of hands, diuers Sacraments vvere named of the same, specially Confirmation, Holy orders. as is noted before, and holy Ordering or consecrating Bishops, Priests, and Deacons, and Subdeacons, as vve see here and els vvhere. In vvhich though there vvere many holy vvordes and ceremonies and a very solemne action: yet vvhatsoeuer is done in those Sacraments, is altogether called Imposition of hands: as vvhatsoeuer vvas done in the vvhole diuine mysterie of the B. Act. 2, 42. Sacrament, is named fraction of bread. for the Apostles (as S. Denys Eccl. bier. c. 1 in fine vvriteth) purposely kept close in their open speaches and vvritings vvhich might come to the hands or eares of Infidels, the sacred vvordes and actions of the Sacraments. And S. Ambrose saith, in 1 Tim. c. 4. The imposition of the hand is mystical vvordes vvherevvith the elected is conformed and made apt to his function, receiuing authoritie (his conscience bearing vvitnes) that he may be bold in our Lordes steed to offer sacrifice to God. Hiero. 〈◊〉 c. 58 Esa. And S. Hierom, The imposition of hand is the Ordering of Clerkes. Which is done by praier of the voice, and imposition of the hand. And this is in some inferior orders also, but Paul and Barnabas vvere ordered to a higher function then inferior Priests, euen to be Bishops through out al Nations.
13:4
4. Sent of the Holy Ghost.] Spiritual officers of out soules. Vvhosoeuer be sent by the Church, are sent of the Holy Ghost, though in such an extraordinarie sort it be not done. Vvhereby vve see hovv far the Officers of our soules in the Church do passe the temporal Magistrates, vvho though they be of Gods ordinance, yet not of the Holy Ghosts special calling.
13:6
Barieu.
13:17
Exod.
13:18
Iosue.
13:20
Iud.
13:21
Concordanza 1, Reg. 8.
Concordanza 1. Reg. 16.
13:22
Concordanza Ps. 88, 21.
Concordanza Psa. 131, 11.
13:23
Concordanza Lu. 3, 3.
13:25
Concordanza Lu. 3, 15.
13:26
Liturgia The Epistle vpō Tuesday in Easter vveeke.
13:27
Concordanza Lu. 23, 1.
13:31
Concordanza Act. 1, 3.
13:33
to vs their children, Ps. 2, 7.
13:34
Concordanza Esa. 55, 3.
13:35
Concordanza Ps. 15, 10.
13:40
Concordanza Abac. 1, 5.
13:42
the Gē tiles desired.
13:43
deuout proselytes,
13:46
The Ievves of their ovvne free vvil repelling the truth, are vnvvorthy of Christ and vvorthily forsaken: and the Gentils though they beleeued specially by Gods grace and preordination, yet they beleeue also by their ovvne free vvil, vvhich standeth vvel vvith Gods prouidence.
13:47
Concordanza Es. 46, 6.
13:50
Concordanza Lu. 9, 5.
13:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… 25 .) “Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod the tetrarch, and Saul.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
… His also is a more complete oration, as indeed it puts the completion to the matter under discussion. ( a ) “Symeon,” he says, “declared:” (namely,) in Luke, in that he prophesied, “Which Thou hast prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Thy people Israel.”
Anonymous The Teaching of the Apostles 27
… By his diligence, I say, did Luke write these things, and more than these; and he placed them in the hand of Priscus and Aquilus, his disciples; and they accompanied him up to the day of his death, just as Timothy and Erastus of Lystra, and Menaus,
13:2
san Gregorio Taumaturgo † 270 d.C. A Sectional Confession of Faith 11
… I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,
san Basilio † 379 d.C. De Spiritu Sancto 19
It is the Spirit which says, as the Lord says, “Get thee down, and go with them, doubting nothing: for I have sent them.” Are these the words of an inferior, or of one in dread? “Separate me Barnabas and Saul for the work whereunto I have called them.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.14
… and the Spirit said to Philip, Go near, and join thyself to this chariot . Seest thou the Spirit talking to one who hears Him? Ezekiel also speaks thus, The Spirit of the Lord came upon me, and said unto me, Thus saith the Lord . And again, The Holy Ghost said
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.28
… And as they ministered to the Lord and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them . And after hands had been laid on them, they were sent forth by the Holy Ghost
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
102. As, then, God the Father called the Church, so, too, Christ called it, and so, too, the Spirit called it, saying: “Separate Me Paul and Barnabas for the work to which I have called them.” “So,” it is added, “having fasted and prayed, they laid hands on them and sent them forth. And they, being sent forth by the Holy Spirit, went down to Seleucia.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.13
… “Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.” And as Wisdom sent the apostles, saying, “Go ye into all the world and preach the Gospel,” so, too, the Holy Spirit says: “Separate Me Barnabas and Saul for the work whereunto I have called them.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… xiii. 1 .) He still mentions Barnabas first: for Paul was not yet famous, he had not yet wrought any sign. “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… for they were not made arrogant, as ( ἀπενοήθησαν ) having achieved so great successes. “Whence,” it says, “they had been recommended to the grace of God for the work which they had fulfilled.” And yet moreover the Spirit had said, “Separate Me Barnabas and Saul for the work whereunto I have called them.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… He wishes nothing to be his own, but all his Master’s. And indeed it was the Spirit that gave this. Wherefore He saith, “I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth” ( John xvi. 12 ): and again, “Separate Me Paul and Barnabas.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 7
… and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calleth the Spirit, Lord. And in other places too one may see that lordship of His. For, saith he, “As they ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 1
… But where is this commandment given? We read in the Acts of the Apostles: “The Spirit said, Separate me Paul and Barnabas.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 5
… What is “by prophecy”? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered “hidden among the stuff.” ( 1 Sam. x. 22 .) For God reveals things to the righteous. So it was said by prophecy, “Separate me Barnabas and Saul.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 7
Since therefore Christ suffered for the Gentiles, and I was separated to be a “teacher of the Gentiles,” why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was “ordained” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 75
… And how is that which is everywhere present sent by Another, that which “divideth to every man severally as He will” ( 1 Cor. xii. 11 ), and which saith with authority, “Separate Me Paul and Barnabas”? (
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 24
… not finding fault with his fellow-apostles, but distinguishing his own ministry; because they, without doubt by admonition of the Holy Ghost, had so distributed among them the provinces of evangelizing, that Paul and Barnabas should go unto the Gentiles, and they unto the Circumcision.
13:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… So it was with the Samaritans: and from the competition ( συγκρίσεως ) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—( v. 9 ) here his name is changed at the same time that he is ordained, as it was in Peter’s case,
13:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… i. 1 .) Because it was not man that called or brought him over: this is why he says, “Not from men. Neither by man,” that is, that he was not sent by this (man), but by the Spirit. Wherefore also (the writer) thus proceeds: “So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.” (
13:5
san Dionigi di Alessandria † 265 d.C. Containing Various Sections of the Works 1.5
… There is, besides, another John mentioned in the Acts of the Apostles, with the surname Mark, whom Barnabas and Paul attached to themselves as companion, and of whom again it is said: “And they had also John to their minister.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.25
15. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Barnabas and Paul took with them; of whom also it is said, ‘And they had also John as their attendant.’
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
(Recapitulation.) “And when they were come to Salamis,” the metropolis of Cyprus, “they preached the word of God.” (
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 6.10
He moreover renewed his friendship with Epiphanius
13:6
Tertulliano † 220 d.C. On Idolatry 9
… to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes.
Tertulliano † 220 d.C. On Modesty 21
… For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias and Elymas
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.” (
13:7
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse ( διορθωσαι ) the proconsul. But that it is no flattery that (the writer) says, “he was with the proconsul, a prudent man” (
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 8.2
… For Saul was the persecutor of a holy man; thence had this man his name, when he persecuted the Christians: afterward of Saul he became Paul. What does the name Paulus mean? Little. Therefore when he was Saul, he was proud, lifted up; when he was Paul, he was lowly, little. Thus we say, I will see thee “ paulo post ,” i.e. after a little while.
13:8
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… Observe how wisely it is ordered that Paul should not preach at Jerusalem: the very hearing that he is become a believer, this of itself is enough for them; for him to preach, they never would have endured, such was their hatred of him: so he departs far away, where he was not known. But
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira, and of the firmness of Paul who, when Elymas the sorcerer withstood the ways of the Lord, doomed him to lifelong blindness.
13:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… So it was with the Samaritans: and from the competition ( συγκρίσεως ) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—(
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 12
Accordingly Paul, who, although he was formerly called Saul,
13:10
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.10
… And that way is made straight by the man who, far from copying the serpent’s crooked journey; while he who is of the contrary disposition perverts his way. Hence the rebuke directed to a man of this kind and to all who resemble him, “Why pervert ye the right ways of the Lord?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—( v. 9 ) here his name is changed at the same time that he is ordained, as it was in Peter’s case, —“filled with the Holy Ghost, looked upon him, and said, O full of all guile and all villany, thou child of the devil:” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
… For this would make even the movers of the faction there to confess (that they were wrong). They do not say, The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as when he says, “O full of all guile” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.4
… For the enemy is more overcome in one of whom he hath more hold, and by whom he hath hold of more. But the proud hath he more hold of by reason of their nobility; and by them of more, by reason of their authority.
13:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… “And now, behold, the hand of the Lord is upon thee, and thou shalt be blind.” (
13:12
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.14
… and Paul stood alone. How did he escape being overwhelmed, or torn in pieces? How could he open his mouth? He entered the Thebaid, and made captives of men, He entered the royal palace, and made a disciple of the king.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… ( Ex. ix. 11 .) “And immediately there fell on him a mist and a darkness: and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 5
[2.] But what means, “according to the flesh?” According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, (
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.4
… rather “Thou hast chosen the weak things of the world to confound the things which are mighty and base things of the world, and things which are despised, hast Thou chosen, yea, and things which are not, to bring to naught things that are.” And yet, even that “least of the apostles,” by whose tongue Thou soundest out these words, when Paulus the proconsul
13:13
san Dionigi di Alessandria † 265 d.C. Containing Various Sections of the Works 1.5
… “And they had also John to their minister.” But whether this is the one who wrote the Revelation, I could not say. For it is not written that he came with them into Asia. But the writer says: “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John, departing from them, returned to Jerusalem.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.25
… of whom also it is said, ‘And they had also John as their attendant.’ But that it is he who wrote this, I would not say. For it not written that he went with them into Asia, but, ‘Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John departing from them returned to Jerusalem.’
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… but still he did not so reverence him, as to overlook (what was necessary). Now which of them advised best, it is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement of Providence, if these were to be vouchsafed a second visitation, but those were not to be visited even once.
13:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… and yet he was their attendant, and as for the danger, they incurred it (not he).—Again, when they were come to Perga, they hastily passed by the other cities, for they were in haste to the metropolis, Antioch. And observe how concise the historian is. “They sat down in the synagogue,” he says, and, “on the sabbath day” (
13:15
sant'Alessandro di Gerusalemme † 251 d.C. From the Epistles of Alexander 4
… Such was the case at Laranda, where Evelpis was thus exhorted by Neon; and at Iconium, Paulinus was thus exhorted by Celsus; and at Synada, Theodorus also by Atticus, our blessed brethren. And it is probable that this is done in other places also, although we know not the fact.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… and in this way they carried the whole matter successfully. “And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
And this is a species of teaching too. For “if ye have any word of exhortation,” it says, “speak unto the people.” (
13:16
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
But let us look over again what has been said. “Ye men of Israel,” etc. (
13:17
Tertulliano † 220 d.C. An Answer to the Jews 3
… in obedience of the ear it hath obeyed me.” Prophets made the announcement. But what is the “people” which was ignorant of God, but ours , who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we , who, forsaking idols, have been converted to God? For Israel—who had been known to God, and who had by Him been “upraised”
13:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… And observe, how he passes over the times of their calamities, and nowhere brings forward their faults, but only God’s kindness, leaving those for themselves to think over. “And about the time of forty years suffered He their manners in the wilderness.” (
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 23
… suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord. For He who in meekness had endured them,
13:19
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… “And about the time of forty years suffered He their manners in the wilderness.” ( v. 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” (
13:20
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” ( v. 19 .) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.” (
13:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” ( v. 19 .) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.”
Sulpicio Severo † 420 d.C. The Sacred History Of Sulpitius Severus 1.36
… We do not find any certain statements as to the length of his reign, unless that he is said in the Acts of the Apostles to have reigned forty years. As to this, however, I am inclined to think that Paul, who made the statement in his preaching, then meant to include also the years of Samuel under the length of that king’s reign.
13:22
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.9
… as when He says, Whose hands created all the host of heaven ; or again, The eyes of the Lord are upon the righteous ; or again, I have found David, the son of Jesse, a man after My own heart
sant'Ilario di Poitiers † 367 d.C. Homilies on the Psalms 53.1
… I have found a man after My own heart, David, the son of Jesse
sant'Atanasio di Alessandria † 373 d.C. De Sententia Dionysii. (Defence of Dionysius.) 7
… Him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay;’ and again (ib. iv. 10 ), ‘In the name of Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from the dead, even in Him doth this man stand here before you whole;’ and Paul, relating (ib.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 3
… But David was not such an one; rather he showed forth all modesty. Wherefore also God said, “I have found David, the son of Jesse, a man after mine own heart.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… 21 .) “And when he had removed him, He raised up unto them David to be their king: to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will. Of this man’s seed hath God according to His promise raised unto Israel a Saviour, Jesus.” (
13:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
( a ) Observe how he twines (the thread of) his discourse (alternately) from things present, from the prophets. Thus, “from (this man’s) seed according to the promise”—(
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… But since you are anxious to hear others proclaiming this same thing, hear Paul and Barnabas preaching in Antioch in Pisidia; for they, when they had made mention of David, continued “Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus,”
13:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… nor enlarge upon the greatness of their punishment, and assail that which they affectionately love, by showing the Law about to be cast out: but dwells upon that which is for their good (telling them), that great shall be the blessings for them being obedient, and great the evils being disobedient.
13:26
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… i. 21 .) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” ( Acts iii. 26 ): and again, “To you was the word of this Salvation sent.” (
13:27
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… ( v. 26 .) For since they were possessed by fear, as having slain Him, and conscience made them aliens (the Apostles), discourse not with them as unto Christicides, neither as putting into their hands a good which was not theirs, but one peculiarly their own. ( d ) “For they that dwell at Jerusalem, and their rulers:” as much as to say, not ye, but they:
13:28
sant'Ippolito † 235 d.C. The Refutation of All Heresies 4.6
… But I am rather of opinion, that the ancients imposed the names of received animals upon certain specified stars, for the purpose of knowing them better, not from any similarity of nature; for what have the seven stars, distant one from another, in common with a bear, or the five stars with the head of a dragon?—in regard of which Aratus
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… Then follows another charge: “And having found no cause of death in Him:” in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And “they desired of Pilate, he says, that He should be slain.” (
13:29
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… “Because they knew Him not,” he says: so that the sin was one of ignorance. See how he gently makes an apology even on behalf of those (crucifiers). And not only this: but he adds also, that thus it must needs be. And
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“Was what rose from the dead, man or God? Peter, the Apostle, who knows better than we, interprets and say, ‘and when they had fulfilled all that was written of Him they took Him down from the tree and laid Him in a sepulchre, but God raised Him from the dead.’
13:30
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —This distinction is not the teaching of the divine Scripture; it says that the Son of God died. So the Apostle;—“For if when we were enemies we were reconciled to God by the death of His Son.” And he says that the Lord was raised from the dead for “God” he says “raised the Lord from the dead.”
13:31
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… But no marvel: for what was said above concerning Egypt and the wilderness, was enough to show their ingratitude. And observe how this Apostle also, as one moved by the Spirit Himself,
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.1
… of which Paul also says in the Acts of the Apostles: “And we declare unto you the promise which was made to our fathers: for God has fulfilled the same to our children, in that He hath raised up the Lord Jesus Christ again, as it is written in the second psalm: Thou art My Son, this day have I begotten Thee.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (
san Girolamo † 420 d.C. Against the Pelagians 3.4
A. By way of example let us take one proof:
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… “Who are His witnesses,” he says, “unto the people”—the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to blood-thirsty men, to the very persons that killed Him. But, “He hath raised up Jesus again: This day,” he says, “I have begotten thee.” (
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… demand of Me and I will give Thee nations as Thy inheritance, and as Thy possession the bounds of the earth.”
13:37
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” ( v. 32–39 .) Observe
13:38
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” ( v. 32–39 .) Observe
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “Be it known therefore unto you, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.”
13:39
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… Why, what could be less persuasive than this? That He was buried—by them to whom it was promised that He should be salvation? that He who was buried forgives sins, yea, more than the Law (has power to do)? And (observe), he does not say, From which ye would not but, “from which ye could not be justified by the Law of Moses.” (
13:40
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… we nowhere find Peter saying this. Then too he adds the terrifying words: “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” (
13:41
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… And this he hints in the conclusion, saying, “Look, ye despisers, and behold.” And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that “I work a work which ye shall in no wise believe, though one declare it unto you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
The Priest of God is Standing, offering up the prayer of all: and art thou laughing, having no fears? And while he is offering up the prayers in trembling for thee, dost thou despise all? Hearest thou not the Scripture saying, “Woe, ye despisers!” (cf.
13:42
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
(Recapitulation.) “And when they were gone out,” etc. (
13:43
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… He told them the fact, that “through this Man is remission of sins announced unto you,” but the how, he did not declare. “And when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas”—after this point he puts Paul first —“who, speaking unto them, persuaded them to continue in the grace of God.” (
13:44
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… 43 .) Do you observe the eagerness, how great it is? They “followed” them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. “And the next sabbath day came almost the whole city together to hear the word of God.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
… Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch “the whole city was gathered together” (
13:45
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. “And the next sabbath day came almost the whole city together to hear the word of God.” ( v. 44 .) “But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming.” (
13:46
Tertulliano † 220 d.C. De Fuga in Persecutione 6
… but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.22
… “It was necessary that the word of God should first be shown to you; but since ye put it from you, and judged yourselves unworthy of eternal life, lo, we turn to the Gentiles: for thus said the Lord by the Scriptures, Behold, I have set Thee a light among the nations, that Thou shouldest be for salvation even to the ends of the earth.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 7
… But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: “It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 66
… but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, “It was necessary that the word of God should first have been spoken to you, but since ye judge yourselves unworthy, lo, we turn to the Gentiles.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: “To you it was necessary that the Word of God should first be spoken; but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… “contradicting,” it says, “and blaspheming.” O recklessness! “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. “And Paul, as his manner was, went into the synagogue of the Jews.” Although he had said, “We turn to the Gentiles” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… “It is not meet,” He says, “to take the children’s bread, and cast it to the dogs.” ( ib. xv. 26 .) And Paul to those of the Jews that raised a sedition, “It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 2
… xv. 24 .) And said again to his disciples, “Go not into any way of the Gentiles, and enter not into any city of the Samaritans.” ( Mat. x. 5 .) And Paul again himself says, “It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 31
… but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 46.4
… Again, when the apostles received the command: “Go ye and teach all nations,” and when they said themselves: “It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you…lo we turn to the Gentiles,”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.12
… so that it is said, “Remember, Lord, the reproach of Thy servants;” because through the Lord’s not forgetting, but rather pitying them, even they after this reproach are to believe. But what I have put first seems to me the most suitable meaning. For to the enemies of Christ who are reproached with this, that Christ hath left them, turning to the Gentiles,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.14
… of them were the hundred and twenty in the house, when the Holy Ghost came down. But what saith the Apostle in the Acts of the Apostles, when the Jews refused the word of truth? “We were sent unto you, but seeing ye have rejected the word of God, lo! we turn unto the Gentiles.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 39.2
… but seeing ye have put it from you” (for ye use the words of the Prophets, yet do not acknowledge Him whom the Prophets foretold, that is, ye have leaves only), “lo, we turn to the Gentiles.” For this also was foretold by the Prophets; “Behold, I have given Thee for a light of the Gentiles, that Thou mayest be My salvation unto the end of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.9
… “I will command,” saith He, “the clouds that they rain no rain upon it.” This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, “It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles;”
13:47
Tertulliano † 220 d.C. The Five Books Against Marcion 5.11
… “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ.” Now who was it that said; “Let there be light?” And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… ( a ) Also he does not say, “Ye are unworthy,” but “Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” (
13:48
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 10
… For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; and in his seed all those have been blessed who were ordained to eternal life
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… 47 .) For that the Gentiles might not be hurt at hearing this, as if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, “A light of the Gentiles,” and, “for salvation unto the ends of the earth. And hearing” (this) “the Gentiles” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 10
… For what but a good perseverance does He give who preserves without offence that He may place before the presence of His glory immaculate in joy? What is it, moreover, that we read in the Acts of the Apostles: “And when the Gentiles heard, they rejoiced and received the word of the Lord; and as many as were ordained to eternal life believed”?
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.42
… and ye shall observe my judgments, and do them.” Let them hear, “Man’s goings are directed by the Lord, and how can a man understand His ways?” Let them hear, “Every man seemeth right to himself, but the Lord directeth the hearts.” Let them hear, “As many as were ordained to eternal life be lieved.”
13:49
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… and believed, as many as were ordained unto eternal life”: i.e., set apart for God. Observe how he shows the speediness of the benefit: “And the word of the Lord was borne through all the region,” (
13:50
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… “And the word of the Lord was borne through all the region,” ( v. 49 ) διεφέρετο , instead of διεκομίζετο , “was carried or conveyed through (it).” ( d ) “But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.” (
13:51
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… 50 .) “The devout women,” ( b ) instead of the proselyte-women. They did not stop at “envy,” but added deeds also. (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (“honorable women”)? “But they shook off the dust of their feet against them, and came unto Iconium.” (
13:52
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… x. 14 ; Mark vi. 11 ); but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word: “And the disciples were filled with joy, and with the Holy Ghost” (
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1. ANTIOCHIAE, — ad Orontem, quae erat metropolis Syriae, et a Justiniano Imperatore vocata est Theopolis: unde antonomastice vocatur Antiochia; caeterae vero cum addito, Antiochia Pisidiae, Antiochia Epiphaniae, etc. PROPHETAE, — proprie dicti. Spiritus Sanctus enim in Ecclesiae exordiis, inter alia charismata dabat donum prophetiae, ut patet Joel. II, 28; Act. II, 17; I Corinth. xiv. Licet noster Lorinus Prophetas censeat eosdem esse cum Doctoribus, puta explanatores S. Scripturae. Turrianus vero, lib. I De Hierarch. Ordin., cap. xx, per Prophetas accipit Episcopos, per Doctores Presbyteros. Episcopi enim, ut ait S. Dionysius, cap. vi Eccles. Hierarch., sunt divinorum judiciorum denuntiatores, quia nihil agere debent hierarchicum, nisi ut a Deo acti. Et nos rursus in iis quae illi hierarchice operantur, ad eos tanquam a Deo actos accedere debemus. Unde et a S. Clemente, lib. II Constit., vocantur Prophetae laicorum; imo ordinatio Episcopi vocatur prophetia a S. Paulo, I Timoth. IV, 14. SIMON, QUI VOCABATUR NIGER, — a colore atro, ut videtur, sicut a flavo vocabantur Flavii, ab albo Albini, a rufo Rufi apud Romanos. LUCIUS CYRENENSIS. — Quem Cyrenae fuisse Episcopum tradit Beda, Ado, Usuardus, imo Martyr. Rom., die 6 maii, ubi Sanctorum catalogo ascribitur. MANAHEN. — De quo in Rom. Martyr. die 24 maii, sic legimus: « Antiochiae S. Manahen, Herodis Tetrarchae collactanei, Doctoris et Prophetae sub gratia novi Testamenti, in eadem urbe requiescentis. » HERODIS TETRARCHAE, — Herodis Antipae, qui fuit filius Herodis Ascalonitae, et patruus Herodis Agrippae, de quo cap. xii, vers. 1. Hic Antipas Christum induit veste alba et irrisit, ac Joannem Baptistam occidit. COLLACTANEUS. — Quia puer cum puero Herode fuerat enutritus, et ejusdem nutricis lacte lactatus. Significat Manahen fuisse insignis et illustris familiae, utpote qui Herodi fuerit collactaneus.
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2. MINISTRANTIBUS AUTEM ILLIS DOMINO. — Graece λειτουργούντων, id est sacrificantibus, ut vertit Erasmus, et Tigurina, cum operarentur Domino. Sacris enim, vel Deo operari, est sacrificare. Sacrificium enim est opus Deo soli debitum et proprium: licet Scholia, Vatablo ascripta, operari Domino exponant per praedicare Evangelium, uti et Oecumenius et Cajetanus, quod avide arripit Calvinus et Beza, qui negant Missae sacrificium. Syrus, cum preces auspicarentur Deo, puta publicas et solemnes, quae fiunt in sacrificio. Inde enim sacrificium Missae vocatur Liturgia; licet enim liturgia significet ministerium in genere, tamen antonomastice significat sacrificium, ut patet ex Liturgia S. Jacobi, S. Basilii, S. Chrysostomi, Mozarabum, etc. Idem evincit vox Domino; nullum enim ministerium tam proprie Domino exhibetur, quam sacrificium: Evangelium enim praedicatur hominibus, non Deo. Unde et sequitur: « Imponentesque eis manus, » scilicet in Missae sacrificio per impositionem manuum ordinando eos Episcopos, uti Apostolos facere solitos tradit S. Dionysius, Eccles. Hierarch. part. I, cap. ii. Vide Bellarminum, lib. I De Missa, cap. XIII. Dices, per sacrificium hic accipi posse Aaronicum, puta immolationem ovis aut vituli: idque enim fideles servabant legem Mosi, non ex obligatione, sed ut Judaeos non offenderent. Respondeo id dici non posse: nam sacrificium hoc oblatum est Antiochiae, cum Aaronicum non nisi Hierosolymis in templo Salomonis offerri posset, juxta legem, Deut. cap. xvi, 6. JEJUNANTIBUS. — Jejunium enim ex Apostolorum usu et traditione solet praemitti ordinationi, tum ut fideles Dei gratiam, ad idoneos ministros Ecclesiae ordinandos, jejunio implorent; tum ordinandi jejunio se disponant ad recipiendam ordinationis gratiam. Ita S. Chrysostomus hic. DIXIT — instinctu interno, quem prophetis et primoribus Ecclesiae ingessit. SEGREGATE MIHI SAULUM AC BARNABAM IN OPUS. — Segregate Saulum quasi vas electionis, id est selectum et eximium per singulare judicium Dei, quo ab aeterno decrevit et segregavit Saulum in Apostolum Gentium et orbis Doctorem. Ita S. Chrysostomus. Unde et Paulus vocat se segregatum, Galat. I, 15. « Segregate » ergo eum per executionem et missionem, quem Deus ab aeterno segregavit per electionem ad hanc missionem. Porro Saulus jam ab initio suae conversionis a Deo designatus et auctoratus erat Apostolus Gentium, Act. ix, 15, sed in actu primo et secrete: hic vero in actu secundo et publice designatur Apostolus earumdem, ut eos evangelizando obeat et percurrat. Hactenus enim Damasci et Antiochiae duntaxat praedicaverat. Segregatus fuit quoque Barnabas et sublimatus ad apostolatum, ob insignem ejus virtutem et zelum, quo omnes suas facultates ad pedes Apostolorum posuerat, IV, 36, ut expeditus esset ad ubique evangelizandum. Quocirca S. Barnabam hisce elogiis ornat Alexander monachus, initio Vitae ejus: « Barnabas, inquit, magnus Ecclesiae orator, Evangelicae praedicationis tuba, magna Christi vox, Spiritus Sancti cithara, divinae gratiae plectrum, Christi miles robustissimus, Christiani ovilis dux certus, Dei Paradisus, fidei germen, charitatis rosa suavissima odorem emittens, spei flos incorruptus, immortalitatis racemus, mel distillans, patientiae propugnaculum. Barnabas consolationis filius, pietatis magister, fidei columna ac fastigium, turris firma et immobilis, fundamentum stabile, crepido indissolubilis, fluctuantium portus, architectus nobilissimus, qui coelestem in terris tenuit semitam, et parem angelis vitam duxit, adjutor pauperum, viduarum consolatio, orphanorum procurator et pater. Barnabas Christi mysteriorum thesaurus, orthodoxorum minister, aegrotantium medicus, Christiani gregis custos vigilantissimus, Gentium dux, Ecclesiarum praeco, virtutum caelestem odorem spirantium rosetum, Christi gratiarum ager fertilissimus, virginitatis margarita, castitatis beryllus, temperantiae gemma Christum in se loquentem habens, electum Dei vas, sanctae Trinitatis templum. » IN OPUS — scilicet evangelizandi ubique Gentibus. AD QUOD ASSUMPSI EOS, — προσκέκλημαι, id est accersivi eos. Ita Pagninus et Tigurina; alii, in auxilium advocavi eos. Meminerint ergo Apostoli et viri apostolici se in auxilium vocari a Spiritu Sancto ad animas sanctificandas, ideoque Dei in opere divino et nobilissimo esse cooperatores et adjutores, ut ait S. Paulus, I Cor. III, 9. Porro Spiritus Sanctus Saulum et Barnabam accersivit hac ipsa vocatione et jussione, dicens: « Segregate mihi Saulum, etc., » nec enim aliam uspiam legimus. Secundo, planius, « assumpsi, » id est assumere decrevi et ab aeterno praedestinavi. Verba enim realia apud Hebraeos saepe per mentalia exponenda sunt.
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3. TUNC JEJUNANTES. — Graece sunt aoristi, quos Syrus vertit, postquam igitur jejunassent ac preces auspicati fuissent, imposuerunt (melius, et imposuissent) eis manus, et dimiserunt eos. Ita Pagninus, Vatablus et alii. IMPONENTESQUE EIS MANUS. — Quaeritur, an haec impositio manuum fuerit sacramentum Ordinis, puta consecratio in Presbyteros vel Episcopos? Negat Arias hic, et Cajetanus, cap. vi, 6, quin et Franciscus Suarez, tom. III, in III part., disp. xxxiv, sect. 4 (et alii), ubi hanc impositionem manuum asserit fuisse precatoriam, non ordinativam. Ratio est: Prima, quia jam ante a Deo Saulus erat ordinatus Apostolus, Act. IX, 15. Unde Galat. II, 6, ait, quod caeteri Apostoli nihil sibi contulerunt. Hic ergo tantum imponitur ei apostolatus executio, puta mittitur ad evangelizandum: ad quod non opus erat nova ordinatione. Simili modo Paulus, II Cor. viii, 19, ait de socio suo quod ordinatus, id est constitutus sit comes peregrinationis suae. Secunda, quia Paulus videtur ordinatus Presbyter et Episcopus a S. Petro et Apostolis, quorum nemo hic nominatur. Verum melius alii affirmant dicuntque Saulum et Barnabam hic ordinatos esse Episcopos. Nam plane verisimile est eos jam ante ordinatos fuisse Presbyteros. Jam enim per annum Antiochiae turbam multam docuerant, ut ait Lucas, cap. xi, vers. 26; hoc autem est proprium Presbyterorum, ut recte advertit Turrianus, lib. I De Hierarch. Ordin., cap. xxvi. Ratio est: Prima, quia id circumstantiae videntur exigere, scilicet liturgia, jejunium praevium et impositio manuum. Inde enim quasi ex usu et exemplo Apostolorum, Ecclesia solet praemittere jejunia et preces ante impositionem manuum, id est ante consecrationem ordinandorum, eamque peragere in Liturgia Missae. Secunda, quia nusquam legimus Saulum et Barnabam ordinatos fuisse Episcopos, nisi hic: unde et mox cap. xiv et seq., Episcopalia munia obierunt, ordinando per civitates Presbyteros. Tertia, quia haec impositio manuum facta est sub anno Christi 45, ut deducit Baronius et liquet ex dictis, cap. xii, vers. 1, quando Paulus raptus est in tertium coelum, et audivit arcana verba, quae non licet homini loqui, uti ostendi II Cor. xii, 2; nimirum quia decebat ut Saulus jam proxime futurus Gentium doctor, et legationem suam ad eas auspicaturus, in coelum raperetur, ut quasi coelestis doctor, instar Mosis e coelo ad eas mitti videretur. Quare congruum fuit tunc quoque ei ultimam manum ordinationis, per consecrationem in Episcopum imponi. Dices primo: Quomodo ergo ait Paulus de caeteris Apostolis, « Mihi nihil contulerunt? » Galat. II, 6. Respondeo id intelligi de doctrina et Evangelio; hoc enim ipse a Christo didicit, non ab Apostolis. Nam alioqui Ananias contulit ei baptismum, Apostoli Confirmationem et Ordinem. Dices secundo: Quis hic Apostolus et Episcopus eos ordinavit? Non Petrus, ut vult Arator, quia jam abierat Romam. Non Jacobus Zebedaei, quia jam occisus erat ab Herode. Non caeteri Apostoli, quia jam discesserant in suas provincias. Respondet Lyranus Antiochiae fuisse Episcopos ab Apostolis ordinatos, qui eos ordinarunt. Oecumenius censet Lucium et Manahen eis manus imposuisse. Potuit quoque e Judaea advocari S. Jacobus, Episcopus Hierosolymorum; S. Joannes, S. Matthias, aut quis alius vicinior Apostolus. Unde S. Leo loco jam citato ait, eos ordinatos ab Apostolis. Quaeres secundo, quo anno ordinatus fuit Saulus cum Barnaba, ac apostolatum suum ad Gentes est auspicatus? Respondeo: Beda censet id fuisse anno 13 ab ascensione Christi, qui fuit a Christi nativitate 47. Secundo, Chronicon Alexand., sive Fasti Siculi, scribunt id contigisse anno quinto Claudii imperatoris, qui fuit Christi 46. Verius est eum ordinatum fuisse anno Christi 44, concurrente cum anno 3 Claudii imperatoris; nam initio hujus anni 45, Petrus e carcere liber venit Romam ibique cathedram constituit, uti ostendi capite praecedenti, vers. 1. Haec enim praecedenti capiti subnexa, paulo post carcerem Petri contigisse videntur. Ita Baronius et alii: nimirum congruebat ut, quo anno Saulus adibat Gentes eas subjugaturus Christo, eodem Petrus, Apostolorum Princeps, peteret Gentilismi arcem, puta Romam, eamque Christo subderet. Addit S. Leo, epist. citata ad Dioscor., Alex. Episcopum, Saulum et Barnabam ordinatos fuisse die Dominico, ideoque sancit, ut idem deinceps fiat. Unde haec Leonis sanctio relata est in Jus Canonicum, et habetur dist. LXXV, can. 5: « Quod die Dominico ordinationes sacerdotum celebrentur, » etc. Denique notat S. Hieronymus, epist. 85 ad Evagrium, hanc ordinationem ministrorum Ecclesiae adumbratam fuisse in veteri Testamento, exque usurpatam in novo. Quod enim, inquit ipse, Aaron et filii ejus, ac Levitae in templo fuerunt, hoc Episcopi, Presbyteri et Diaconi vindicant in Ecclesia: unde etiam Aaron et filii ejus impositione manuum Mosis ordinati sunt, Exod. xxix, 9 et seq.
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4. ABIERUNT SELEUCIAM. — Quia haec vicina erat Antiochiae, unde mittebantur, eratque urbs frequens et celebris. Condita et nominata est a Seleuco Nicanore, uno e ducibus Alexandri Magni, qui primus post Alexandrum, anno scilicet duodecimo post mortem ejus, diadema Asiae sibi imposuit, indeque incipiunt et numerantur anni Graecorum (id est Macedonum, posterorum Seleuci) in libris Machabaeorum. Tradit Volaterranus, lib. XI Geogr., Seleucum urbes sedecim vocasse Antiochias, in honorem patris sui Antiochi; a se novem Seleucias; a matre Laodice, quinque Laodiceas; ab uxore Apamia, tres Apamias. ET INDE NAVIGARUNT CYPRUM, — quia e Seleucia commodus est trajectus in Cyprum.
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5. SALAMINAM — quae postea a Constantino Imperatore dicta est Constantia, cujus Episcopus fuit S. Epiphanius; nunc Famagosta, quasi Fama augusta dicitur, a septuaginta annis expugnata a Selymo, Turcarum imperatore. IN SYNAGOGIS JUDAEORUM. — A Judaeis ordiuntur, ne hi contentiosiores fierent, ait S. Chrysostomus, si vidissent Gentes sibi in Evangelio praeponi. HABEBANT AUTEM ET JOANNEM (cognomento Marcum, de quo cap. xii, vers. 25) IN MINISTERIO. — Graece ὑπηρέτην, id est ministrum, q. d. Joannes Marcus ministrabat Saulo et Barnabae, praesertim in cura victus, vestitus rerumque temporalium, eosque adjuvabat ut facilius et plenius evangelizarent.
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6. CUI NOMEN ERAT BARJESU. — Multi codices legunt Barjeu, vel Barjehu, q. d. Bar Jehova, id est filius Dei, puta Jovis. Sicut Simon Magus vocabat se virtutem Dei, cap. viii, vers. 10. Unde Paulus huc alludens vers. 10, idque refellens, vocat eum filium, non Dei, sed diaboli. Verum legendum est Barjesu (ita enim legunt Graeca et Romana correcta), id est filius salvatoris, hoc est salvator. Hoc enim nomen impostor sibi arrogabat, eo quod per magiam multos aegros sanaret. Adde, videtur quod pater ejus vocatus sit Jesus: a Josue enim, primo Hebraeorum duce percelebri, qui eos induxit in terram promissam, multi vocati sunt Josue, sive Jesus: ita Sanchez. Quare minus recte Syrus pro Barjesu, legit Barschoumo, id est filius nominis, hoc est nominatus, celebris et famosus, quasi Elymas inverse idem sit quod Schoumo, de quo mox.
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7. QUI ERAT CUM PROCONSULE. — « Proconsul » erat quasi vicarius consulis, quia scilicet nomine consulis Romani, potestate consulari provinciam administrabat: unde et ejus praeses, vel praefectus dicebatur. Rursum, proconsules Romae vocabantur exconsules, qui scilicet praecedenti anno fuerant consules. Hi enim obitae dignitatis nomen ex parte retinebant, et saepe ut proconsules mittebantur ad regendas provincias. Vide Sigonium, De Magistrat. Roman. DESIDERABAT AUDIRE VERBUM DEI. — ἐπεζήτησεν, id est studiose quaesivit et expetiit: unde et meruit fieri voti compos. Solet Deus eis quibus fidem et gratiam destinat, prius illius desiderium injicere, ut per hoc se ad donum tantum praeparent, illudque efflagitent, et obsecrando quasi emereantur. Unde S. Chrysostomus miraculo deputat, quod Sergius Paulus praeoccupatus a mago, adeo desiderarit audire Apostolos.
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8. ELYMAS MAGUS: SIC ENIM INTERPRETATUR NOMEN EJUS. — Varii hoc varie exponunt. Primo, Cajetanus pro αὐτοῦ, id est ejus, vertens suum (Hebraei enim idem habent pronomen reciprocum, quod absolutum) sic transfert et explicat, q. d. Barjesu voluit dici Elymas, id est Dei mensura vel census, fingens et mentiens id significare Barjesu. Sic enim ipse interpretabatur nomen suum Hebraeum apud Graecos; sed quasi magus et impostor mentiebatur et fallebat eos. Nam Barjesu vocabatur quasi filius Jesu, quod nihil commune habet cum Elyma, id est censu Dei. Alii minus improbabiliter sic explicant, interpretatur, id est alio nomine vocatur, q. d. Barjesu alio nomine vocabatur Elymas magus. Sicut si dicas: Petrus interpretatur, id est alio nomine vocatur Simon. Secundo, alii volunt Barjesu hebraice significare magum; sed hoc est ignorantium linguam hebraeam, in qua Barjesu idem est quod filius Salvatoris. Tertio, Gagneius Elymam interpretatur caecum: hic enim, inquit, hebraice dicitur Elimana, vel Eliman, quia Elymas excaecatus fuit a S. Paulo. Sed et hoc falsum est, aeque ac impertinens, quia S. Lucas Elymam interpretatur magum, non caecum. Quarto, Arias ex Syro: Elymas, inquit, inverse idem est quod Samuel, id est nomen Dei, vel nomen forte et magnificum, qualia in suis incantationibus adhibere solent magi. Quinto, Mariana: Elymas, inquit, dicitur magus, ab Elymaide regione Persidis, in qua abundant magi: sicut Chaldaeus idem est quod astrologus vel magus, quia Chaldaei priscum, significans magum: sicut Barnabas olim dixi cap. IV, vers. 36. Certe Hebraei alam vocant abscondere et occultare; et inde Graeci eilo vocant involvere, implicare, et eilos vel eiloma vocant involucrum, occultum; atque Arabes ab Hebr. alam, sapientiam vocant alilm, vel talim, id est rem arcanam; ac alim vocant scientem, litteratum, doctum, quasi similiter Elymas apud Cyprios idem fuerit quod impostor, praestigiator, magus, mystes, qui occultorum scientiam, mysteria artesque arcanas profiteretur. Ita nonnulli linguarum periti. Sic et Pagninus, in Interpret. nomin. Hebr.: Nomen Elymas, ait, significat magum, sive corruptorem, vel perniciosum, aut tegmen et involucrum, ab alam, id est involvo, in limo implico: unde et abalim, id est latibulum, lustrum, spelunca, ubi cum daemone colloqui et magica sua tractare solent magi; et ab azaba, id est ad modum serpentis moveri. Daemon enim saepe in forma serpentis magis apparet. Sane Elymas videtur ex peregrina lingua, uti et alia multa, irrepsisse in Graecum. Graece enim loquuntur Cyprii, ut et olim locuti videntur, uti mihi Romae asseruerunt Cyprii, et indicat Aristoteles, lib. De Poetica, cap. XXI; ubi tamen innuit eos propriam habuisse dialectum. Porro sicut S. Petro certamen fuit cum Simone Mago, S. Joanni cum Apollonio Thyanaeo pariter mago, sic et hic Paulo cum Elyma mago. Diabolus enim per suos magos validissime se opposuit Christo, Apostolis et Ecclesiae, uti etiamnum opponit. Valde enim crescit magorum et sagarum secta, quae in fidelium corpora animasque grassatur. Astrologiae erant dediti. Sexto, Vatablus: Elymas, Cypria lingua significabat filium consolationis, inquit, graece idem est quod praestigiator, incantator, impostor. Sed a quo themate? et quo auctore? Aliqui deducunt ab μέλας, id est niger, ut niger sit idem quod magus, sicut Germani et Belgae artes nigras vocant magicas, quin et magia vulgo nicromantia dicitur, sed forte pro necromantia. Alii Elymas vertunt, corruptor, perditor, vastator, quales sunt magi; ut sit idem quod λυμεών, id est perditor, a λύμη, id est pernicies: verbum enim λυμαίνω significat perdere, corrumpere, vastare, idque videtur plausibile. Septimo, alii censent Elymas esse nomen Hebraeum, sed varie: nam primo, S. Hieronymus, in Nominib. Hebr., et ex eo Beda: « Elymas, inquit, idem est quod ad transgressionem, vel transgressionem faciens. » Secundo, Beza Elymas deducit ab el joets, id est Dei consiliarius: magi enim erant Persarum sapientes et consiliarii, et Mahomet impostor finxit se esse consiliarium Dei. Verum Elymas longe distat ab el joets. Tertio, Lyranus: Elymas, inquit, idem est quod Eli mas, id est Dei tributum, Dei census, Dei mensura. Quarto, Bibliander apud Bullingerum censet Elymas per metathesin idem esse quod Elias, vel Eliseus, aut Elia Moses: hoc enim innuit vox μεθερμηνεύεται, scilicet hoc nomen per aliquam litterarum transpositionem vel commutationem exponendum esse: πέρα enim significat trans, quasi Elymas finxerit se esse Eliam, aut habere animam Eliae et Mosis. Verum, quid haec ad nomen Magus, quo vocem Elymas interpretatur Lucas. Quinto, alii volunt esse nomen Syrum: Elyma enim Syre significat iracundum, ira ebrium et quasi furiosum, uti magi et energumeni furiis daemonis aguntur. Sexto, Elias Hutterus, in versione hebraica Novi Testamenti, hoc loco pro Elymas vertit eli maschiach, id est Eli messias, hoc est Deus meus Messias, quasi magus hic finxerit se esse Deum Messiam, sive Christum, ac pro Elimessias per crasin vocarit se Elymas; ideoque nomen suum Barjehu, vel Barjesu interpretatus sit per Elymas, id est, Elimessias: Barjehu enim est filius Dei, Barjesu est filius Salvatoris, id est Salvator; qui utique non est alius quam Elimessias, id est Deus Christus; sicut nos Jesum interpretamur, addendo et indigitando Christum. Verum perperam pro Elymas substituit Eli Maschiach quod habet litteram chet, qua caret Elymas. Rursum Eli scribitur per iod, Elymas per upsilon. Nullus enim per Elymas intellexit aut intelligit significari Messiam. Nusquam enim Messiae nomen per crasin contrahitur, sed ubique integrum ponitur et pronuntiatur. Adde nomen proprium ejus fuisse Elymas, quod interpretatur Magus; Barjesu enim ejus cognomen fuit a parente, q. d. Elymas filius Jesu. Sic Simon cognominatus est Bar Jona, id est filius Jonae. Septimo et verisimillime Sanchez: Elymas, ait, videtur esse barbarum nomen, ac forte Cyprium.
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9. SAULUS AUTEM QUI ET PAULUS. — Hic primum Saulus vocatur Paulus, quod nomen deinceps semper ei tribuit Lucas. Unde videtur quod occasione Sergii Pauli proconsulis et apostolatus sui ad Gentes, nomen Hebraeum Saulus, in Romanum et Graecum Paulus commutarit, ut facilius et blandius se Romanis et Graecis, quasi re et nomine Romanus, insinuaret. Vide dicta Rom. 1, 1. REPLETUS SPIRITU SANCTO. — Novum sentit hic Paulus Spiritus Sancti ardorem et instinctum ad opus arduum et miraculosum aggrediendum, nimirum ad Elymam magum confutandum excaecandumque, eaque ratione convertendum Sergium Paulum proconsulem. Vide dicta cap. II, 4. INTUENS IN EUM, — iracundis et ardentibus oculis Elymae arcanam malitiam penetrans, percellens et castigans. « In oculis, ait Plinius, lib. XI, cap. XXXVII, animus inhabitat. Ardent, intenduntur, nictant, connivent. Animo videmus: oculi seu vasa quaedam, visibilem ejus partem accipiunt atque transmittunt. » In oculis ergo cernitur animus ejusque passiones et motus irae, indignationis, amoris, benignitatis, etc. Idque verius in Sanctis et Apostolis, quorum animos indeque oculos inhabitat regitque Spiritus Sanctus.
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10. O PLENE OMNI DOLO (interno) ET OMNI FALLACIA — externa; Pagninus et Tigurina, omni versutia. Syrus, omnibus flagitiis: haec enim facile, instigante diabolo, perpetrant magi; et Graecum πανουργία significat propensionem ad quodvis facinus patrandum, ait Vatablus. FILI DIABOLI. — « Fili, » non generatione, sed instinctu et imitatione, quia ejus contra Christum suggestiones et dolos opere perficis. Diabolus enim quasi serpens, dolosissimus et vaferrimus est. Nam, ut ait S. Cyrillus, in cap. VI Joan., lib. IV, cap. XXX: « Sicut qui adhaeret Deo, unus spiritus fit cum illo; ita qui diabolo, diabolus quodammodo efficitur. » Unde et Judas, quia dolosus et proditor Christi, ab eo « diabolus » vocatur, Joan. VI, 70. Vere S. Justinus apud Damascenum, lib. I Paral., cap. XXIV: « Vitae, ait, a ratione aversae dux et gubernator, daemon est. » INIMICE (non casu, non lapsu infirmitatis, sed studio, proposito, firma malitia et destinata voluntate) OMNIS JUSTITIAE. — Primo, quia Elymas adversabatur Evangelio Christi, quod tradebat Paulus, in quo continetur omnis justitia. Ita S. Chrysostomus. Secundo, « omnis, » id est humanae et divinae; quia impediebat fidem Christi, per quam solam vera justificatio datur, quae nos justos facit tam coram Deo, quam coram hominibus. Tertio, « justitiae, » id est virtutis: nam, ut ait Aristoteles, lib. V Ethic., justitia generalis est virtus, quae in sese virtutes continet omnes: omnis enim vera virtus nititur fide et gratia Christi, cui resistebat Elymas. Ita Arias. Quarto, « justitiae, » id est aequi ac justi, puta legis divinae, quae praescribit id quod justum est, q. d. Tu es hostis legis Evangelicae, quae in se omnem legem, scilicet naturae et Mosaicam, divinam et humanam complectitur. Ita Dionysius. Quinto, omne subinde idem est quod integrum, perfectum: ut Eccles. XII, 13: « Deum time, et mandata ejus observa. Hoc est enim omnis homo: » omnis, id est totus, perfectus, vel quidquid est homo. Saepe enim Hebraei per catachresin totum universale sumunt pro toto integro, id est omne pro toto, q. d. Omne bonum, omne officium, omnis perfectio, finis et felicitas hominis in hac vita consistit in timore Dei ejusque legis observantia. Aut: Hoc est quod spectare debet omnis homo, quantus quantus est, in dictis factisque suis omnibus et tota vita, ut sibi jugiter et ubique ob oculos ponat Dei timorem, indeque impellatur ad servanda ejus praecepta. Nam, ut ait ibidem Salonius, qui aliter vivit et facit, non homo est, sed bestia, quia non rationaliter, quae est natura hominis, sed bestialiter vivit, nimirum si gulose, ut lupus; si dolose, ut vulpes; si superbe, ut leo; si crudeliter, ut tigris; si libidinose, ut porcus; si acediose, ut asinus. NON DESINIS SUBVERTERE VIAS DOMINI RECTAS? — Nervosius Graeca et Syrus habent, non desines? q. d. Quousque non desines subvertere, et, Tigurina, invertere vias Domini rectas? « Viae Domini » sunt Evangelium, fides, lex et gratia Christi, cui resistebat Elymas, pro eis supponens et opponens suas artes magicas, quibus colebatur diabolus. Illis enim quasi viis animam ingreditur, eamque quasi templum suum inhabitat.
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11. ECCE MANUS, — id est vindicta et punitio, quae fit manu. Est metonymia. Mystice et Chrysostomus: Erat, inquit, haec manus medica Dei, quia dirigebatur non ad ultionem, sed ad sanationem Elymae, ut ille excaecatione oculorum percussus aperiret oculos mentis, Christumque per fidem agnosceret. ET ERIS CAECUS. — Quia enim alios in mentis caecitatem et errorem inducis, juste et congrue punit te Deus caecitate oculorum, ait Beda. NON VIDENS SOLEM USQUE AD TEMPUS. — Temporariam, non perpetuam, ut vult Glossa, caecitatem illi inflixit Paulus, ut resipisceret. Censent aliqui eum ad tempus resipuisse, Paulo credidisse et a caecitate curatum esse. Ita Isidorus Pelusiota, lib. I, epist. 354. Sed postea ad judaismum et magiam rediisse liquet: nam S. Dionysius, cap. VIII De Divin. Nominib., asserit Elymam postea rursum restitisse Paulo, ac nominatim arguisse ejus dictum: « Deus seipsum negare non potest, » II Timoth. II, 13, quasi inde sequeretur, quod Deus non esset omnipotens. Unde Beda Elymam aeternae Dei ultioni subjicit, ob insanabile peccatorum pondus. CALIGO, — quae instar nubis, vaporis vel nebulae oculos velaret, eisque vim usumque cernendi adimeret: unde ea postea a Deo sublata, rursus recte vidit.
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12. TUNC PROCONSUL CUM VIDISSET FACTUM, — puta Elymae excaecationem et in eo superatum a Paulo diabolum, credidit, admirans, ἐκπληττόμενος, id est perculsus, attonitus, sacro horrore perfusus, super doctrina Domini; nimirum eam esse tam potentem tamque thaumaturgam, ut illico ei resistentem Elymam, licet magum et mirabilium opificem, caecitate percutiat. Porro hic proconsul, quasi illustres primitiae spoliorum Pauli e Gentibus, ei nomen suum dedit, ut pro Saulo vocaretur Paulus. Fuit enim a Paulo creatus Episcopus ac spiritu Apostolico claruit, ideoque inter Sanctos relatus est. De eo imprimis sic scribit Lucius Dexter in Chronico ad annum Christi 76: « Sergius Paulus Hispali, Cordubae, Barcinonae, Caesaraugustae, Secuntiae et in plurimis aliis Hispaniae urbibus praedicat, totasque Hispaniae provincias peragrat. » Rursum eum factum esse Episcopum Narbonae in Gallia, docet Prudentius, Peri Stephan., Hymno 4: « Surget et Paulo speciosa Narbo. » Et Martyrol. Romano, die 22 martii, de eo sic habet: « Narbonae in Gallia natalis S. Pauli Episcopi, Apostolorum discipuli, quem tradunt fuisse Sergium Paulum proconsulem, qui a Paulo Apostolo baptizatus, et cum in Hispaniam pergeret apud Narbonam relictus, ibidem Episcopali dignitate donatus est: ubi praedicationis officio non segniter expleto, clarus miraculis migravit in coelum. »
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13. JOANNES AUTEM (cognomento Marcus) DISCEDENS AB EIS, REVERSUS EST HIEROSOLYMAM, — ex pusillanimitate aliqua nolens tot itinera conficere et tanta subire pericula, ait S. Chrysostomus et Baronius. Hinc ortum est dissidium et divisio Pauli et Barnabae, de qua cap. seq.
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14. DIE SABBATORUM, — id est die sabbati, sive uno die e sabbatis: varia enim per annum et menses singulos occurrebant sabbata.
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15. POST LECTIONEM LEGIS ET PROPHETARUM. — Lectione enim peracta, aliquis vel e Synagoga, vel advena habebat concionem, uti in ecclesiis parochialibus post lectionem Epistolae et Evangelii in Missa habetur concio, idque ex instituto Apostolorum, uti testatur S. Clemens, lib. VIII, Constit. 4. Hinc et in Horis Canonicis post Psalmos, Epistolas et Evangelia leguntur homiliae Patrum. Porro solebant advenas, si idonei viderentur, ad hanc concionem faciendam ex humanitate invitare, ut hic invitant Paulum. Idem de Episcopis, cum alium Episcopum aliamque civitatem adeunt, ut ad concionem invitentur, sancit Concilium Carthaginense IV, can. 33, et S. Clemens, lib. II Constit., 58. Exempla in Vitis Sanctorum hac de re passim sunt obvia. SI QUIS EST IN VOBIS SERMO EXHORTATIONIS. — Tigurina, si est vobis in animo sermone exhortari populum, si lubet sermocinari et exhortari.
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16. MANU SILENTIUM INDICENS. — Sic ait Persius: « Fecisse silentia turbae / Majestate manus. » Hoc enim gestu olim verba facturi silentium indicebant. VIRI ISRAELITAE. — Hic est primus sermo S. Pauli descriptus a S. Luca, plenus sapientia et spiritu Apostolico, imo Paulino, cujus summa est haec, ait Lyranus: Deus ille qui tot patribus antiquis contulit beneficia, olim vobis in semine David redemptionem promisit, hanc nunc in Jesu Nazareno adimplevit: illi ergo ut redemptori credite, ei adhaerete. ET QUI TIMETIS DEUM. — Primo, quasi hoc sit expositio et epithetum Israelitarum, sensus est, q. d. Vos qui estis Israelitae, posteri Israelis, sive Jacobi Patriarchae, ideoque timetis Deum. Ita Chrysostomus. Secundo simplicius, ut hoc sit disparatum ab Israelitis: illud enim indicat copula et, q. d. Et vos, o proselyti, sive Gentiles conversi ad judaismum, qui timetis, id est reveremini et colitis, Deum verum. Timor enim in Scripturis significat Dei cultum. Nam proselyti cum Judaeis in sabbatis conveniebant in Synagogam ad audiendam legem. Ita Arias, Lorinus et alii.
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17. ELEGIT PATRES NOSTROS, — ex omnibus gentibus, ut essent populus et Ecclesia Dei. Elegit autem in Abraham, Isaac et Jacob, vocando eos ad sui cultum, et promittendo eis sese fore eorum Deum ac ex semine eorum producturum Christum; atque in Mose, qui in Sina accepit legem a Deo et ritum sacrorum, quibus Israelitae colerent Deum. ET PLEBEM EXALTAVIT, — per Mosen, qui decem plagas Pharaoni in Aegypto inflixit, quibus eum coegit Israelitas e servitute liberos dimittere, quique populi ex Aegypto exeuntis fuit dux potens et gloriosus, utpote ductus et directus a Deo, ab eoque instructus et ornatus oraculis et prodigiis coelestibus. BRACHIO EXCELSO, — maximo robore et potentia.
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18. MORES EORUM SUSTINUIT (inconditos, rudes, duros, rebelles). — Erat enim populus durae cervicis: perinde ac mater sustinet non tantum pueriles, sed et malitiosos mores et gestus sui filioli, quem unice diligit. Vide Deuter. XXXII, 10, et Num. XI, 11.
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19. TERRAM EORUM, — earum, scilicet Gentium.
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20. QUASI POST QUADRINGENTOS ET QUINQUAGINTA ANNOS. — Varie hos annos subducunt Abulensis, Julius, Hilarion, Gagneius, Cajetanus, Arias, Joannes, Benedictus. Dico breviter eos inchoandos esse a nativitate Isaac: nam ille fuit haeres promissionum a Deo factarum Abrahae patri suo, de terra promissa, non Ismael ejus frater ex Agar. Inde enim usque ad egressum ex Aegypto fluxerunt anni 405, quibus adde 40 annos, quibus Hebraei vagati sunt in deserto, et quinque, vel septem, ut multi volunt, annos bellorum Josue, quibus finitis divisa est Hebraeis terra per sortes, habebis annos 450, aut 432. Solet enim Scriptura negligere parvos numeros excrescentes, et consignare numeros integros et rotundos, quales sunt 430. Ita Beda, Glossa, Lyranus, Hugo, Dionysius et alii. In Graecis et Syris hic est error, ut fatetur etiam Lutherus et Beza. Habent enim sic: « Et post haec annis circiter quadringentis et quinquaginta dedit eis Judices. » Hoc enim falsum esse, liquet ex libro et chronologia Judicum: constat enim eos non praefuisse 400 annis. Unde nonnulli pro 430 legendum censent 350, tot enim circiter praefuerunt Israeli Judices. Vide de his annis dicta Exod. cap. XXXII, vers. 40.
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21. SAUL, etc., ANNIS QUADRAGINTA. — In his 40 annis includuntur anni Samuelis, quibus ipse ante Saulem praefuit Israeli. Ita Josephus, lib. XIII Antiq., in fine; Eusebius, in Chronico; Severus Sulpitius, lib. I Histor. sacrae; Abulensis, in I Paral. cap XIX, vers. 9, et alii passim, excepto Melchiore Cano, lib. XI De Locis, cap. V et seq., qui post Samuelem soli Sauli assignat annos regni 40, secutus Eusebium, lib. X Praepar., cap. III. Sed Eusebius id retractat in Chronico. Paulus enim hic Samuelem non inter Judices, sed inter Prophetas reponit, adeoque tempus Judicum finit in morte Heli, qui Samuelem praecessit. Ait enim: « Et post haec dedit Judices usque ad Samuel prophetam. » Ergo tempus Samuelis non Judicibus, sed Regibus, qui Judices secuti sunt, annumerat: ac proinde totum illud tempus quod ab exitu Judicum, seu a morte Heli fluxit usque ad finem regni Saulis (in quo utique Samuelis Judicis tempus comprehenditur), quadraginta annis definit. Ita Torniellus anno mundi 2979.
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22. QUI FACIET OMNES VOLUNTATES MEAS, — id est omnia volita, puta omnia praecepta mea, « excepto sermone Uriae Hethaei, » uti additur II Reg. cap. XI, vers. 2, scilicet excepto adulterio et homicidio Davidis. In quo tamen rursum fecit voluntatem Dei, cum illud humiliter confessus est, amare planxit et per paenitentiam abolevit. Ita S. Augustinus ad Dulcitium, Quaest. VIII, tom. IV. Nam peccatum numerationis populi, uti et alia nonnulla, nec tantum fuit, nec tam Davidis, quam populi, de quo II Reg. cap. XXIV, vers. 1. « Omnes » ergo, id est plerasque, pene omnes; cum enim in magno cumulo, v. g. hominum, unus alterve tantum deest, dicimus omnes adesse.
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23. EDUXIT ISRAEL, — suscitavit Israeli salvatorem Jesum: graece enim est dativus τῷ Ἰσραήλ.
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24. ANTE FACIEM ADVENTUS EJUS (graece introitus), — id est ante adventum ejus, id est ante eum advenientem, vel etiam coram eo adveniente et introeunte ad Israel. Joannes enim fuit praecursor Christi, et ante Christum praedicavit paenitentiam, ut venienti Christo viam aptaret, populumque praepararet ad gratiam, justitiam et salutem a Christo recipiendam. Sicut enim Lucifer praeit solem, ita Joannes Christum. BAPTISMUM POENITENTIAE, — id est baptismum qui erat symbolum et incitamentum paenitentiae, ad remissionem peccatorum et justitiam baptismo Christi recipiendam. Baptismus ergo Joannis fuit paenitentiae, Christi vero justitiae. Vide Matth. III, 11, et Act. I, 5.
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25. CURSUM SUUM, — scilicet tam vitae quam sui ministerii: quod erat Christo dare testimonium eumque Israeli ostendere, ac corda hominum ad eum recipiendum praeparare. QUEM ME ARBITRAMINI ESSE? — q. d. Vos putatis me esse Messiam, sive Christum: fallimini, ego non sum Christus; sed ecce Christus post me illico veniet, quem ego non sum dignus discalceare. Nota hic humilitatem S. Joannis, qua non tantum recusavit Messiae nomen et honorem sibi a Judaeis oblatum, sed et infra pedes Christi se abjecit, dicens se non esse dignum Christi calceos tangere, utpote qui esset non tantum homo, sed et Deus omnipotens, atque hac humilitate meruit exaltari, nec tantum pedes, sed et caput Christi tingere eumque baptizare, imo esse ejus paranymphus et Sponsi amicissimus.
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27. JUDICANTES (id est condemnantes Jesum ad crucem) IMPLEVERUNT (scilicet) VOCES PROPHETARUM, — qui uno ore praedixerunt Christum pro salute nostra passurum et moriturum. Ita Syrus. Vide dicta cap. III, vers. 18.
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32. QUAE AD PATRES REPROMISSIO FACTA EST, — de Christi incarnatione et redemptione mundi.
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33. HANC DEUS ADIMPLEVIT FILIIS NOSTRIS. — Graece, filiis eorum, puta patrum nostrorum, scilicet nobis. Ita Pagninus, Vatablus, Erasmus et alii. « Nostris » ergo, id est patrum nostrorum, puta nostrae generationi, nostrae genti, nostro saeculo. Alii legunt, filiis vestris. Eodem omnes hae lectiones recidunt. IN PSALMO SECUNDO. — Quidam Graeci codices legunt primo, quia nonnulli psalmum secundum cum primo in unum conflant. Melius alii legunt secundo: nam communiter alii psalmum secundum a primo dispescunt, uti fuse docet Lorinus et Franciscus Lucas hic, in Annot. DIXIT. — Objiciebat olim Eunomius, quo verbo dixit? Filius enim est primum unicumque Dei Verbum, per quod creavit omnia. Ergone eodem verbo dixit ad ipsum Verbum? Respondeo omnino: Verbum enim est id quod dicitur, et dicendo producitur gigniturque; ac simul est id cui dicitur: « Filius meus es tu. » Nam, ut dixi, dicendo gignitur: est enim verbum mentis, quod intelligendo dicendoque gignitur, non seminando, uti creaturae suos filios et fetus producunt. Nec alio verbo dicitur, cum sit primum (alioqui enim esset progressus in infinitum), sed seipso. Simili modo Pater et Filius non alio, sed eodem amore amant Spiritum Sanctum, quo ipsum spirant et producunt. EGO HODIE GENUI TE. — Hunc vers. Psalmi II tripliciter exponunt Interpretes. Primo et optime, de divina Christi generatione; secundo, de ejusdem incarnatione: vide dicta Hebr. I, V; tertio, de ejusdem a morte resuscitatione: haec enim in Scriptura vocatur regeneratio. Unde et Christus vocatur primogenitus mortuorum. Apostolus enim hisce verbis videtur velle probare resurrectionem Christi: in ea enim totus est. Nec male congruit hic sensus iis quae dicuntur Psal. II de Gentibus et populis contra Christum insurgentibus, eum scilicet occidendo, q. d. Etsi Judaei insurgant in Christum eumque occidant et conentur ejus nomen abolere; ego tamen eum resuscitabo et secundo quasi gignam; ac resuscitato, ob meritum passionis ejus et mortis, dabo gentes in haereditatem, ut habeat regnum et nomen aeternum. Ita S. Hilarius, Chrysostomus, Jansenius, Vatablus, Flaminius, Varlenius, in Psal. II, et S. Ambrosius, lib. III De Sacerd., cap. I. Quocirca triplicem hujus loci esse sensum: primum de generatione divina, secundum de incarnatione, tertium de resurrectione, concedunt Suarez, tom. II De Incarn., disp. IV, sect. 1; Viegas, in cap. I Apoc.; Gregorius de Valentia, I part., de ipsa Theolog., disp. I, Quaest. I, puncto 5; Molina, I part., Quaest. XXVII, art. I, disp. II, et alii, ut sensus sit: Primo, ego hodie, id est in aeternitate, quae est quasi punctum semper durans, et quasi unum idemque hodie, te filium meum Deum genui. Secundo, ego pariter generatione humana in B. Virgine, te, o Christe, hominem genui hodie, puta in hoc die incarnationis et nativitatis. Tertio, ego hodie, id est hoc die Paschatis, resuscitavi te. Verum quia aliis dura videtur haec tertia expositio, et tamen competit humanitati, sive Christo nomini, tam primum ex B. Virgine genito, quam postea a morte resuscitato, quatenus per resuscitationem rursum factus est hic homo, qui hypostatice unitur Deo estque Filius Dei. De eo enim vere dicitur, quod sit ab aeterno a Deo genitus, quod sit Dei Filius, omnipotens, immensus, etc., per communicationem idiomatum, uti recte docet Molina loco jam citato. Per hanc ergo communicationem, hic locus referri potest ad Christum resurgentem. Quem sensum amplectitur, quia Apostolus, Hebr. I, explicat hunc locum de aeterna Christi generatione, facilius dici potest de eadem hic eumdem exponere. Haec enim verba non est necesse referre ad resuscitans, quod immediate praecessit; sed remotius ad annuntiamus eam, quae ad patres nostros repromissio facta est: haec enim repromissio est Christus, sive Christi Filii Dei missio in carnem et mundum: Christum enim Dei Filium advenisse redemptorem et jam natum esse, utique probandum erat Paulo et Apostolis. Alterum vero de ejus resurrectione probat in sequentibus. Id ita esse, indicat id quod sequitur.
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34. QUOD AUTEM SUSCITAVIT EUM A MORTUIS, etc., ITA DIXIT. — Ubi nota to autem, q. d. Probavi Christum esse verum et naturalem Dei Filium ex Psal. II: « Filius meus es tu: ego hodie genui te. » Quod autem idem a Judaeis occisus, a Deo Patre sit resuscitatus, probo ex Isai. LV, 3: « Quia dabo vobis sancta David fidelia. » Tertio, quia per Hebraeos, I; Genebrardus, in Psal. II; Bellarminus, lib. I De Christo, cap. V. Et huc tandem accedit S. Ambrosius, qui sic exponit, q. d. Ego hodie proprie genui te, et rursum hanc tui generationem hodie confirmavi, cum te peremptum in vitam revocavi, iterumque quasi hodie genui te. Resuscitatio enim Christi fuit index divinitatis ejusdem, quia vi divina resuscitavit se Christus nobisque eamdem resurgendi potestatem et gratiam elargitus est. Qui sensus medius est, et utramque expositionem conciliat, imo jungit. Saepe enim verba activa Hebraeorum non actionem, sed actionis, probationem, ostensionem et confirmationem significant, ut illud tunc fieri dicatur, cum factum esse demonstratur. Ita Sanchez et Vasquez, I part., Quaest. I, disp. XVIII, num. 6. Sic ergo genui te, id est, ostendi te genitum ex me, sive ostendi quod ego genuerim te. Verum prior sensus de ipsissima aeterna Christi generatione, uti simplicior, ita germanior est. De illa enim proprie dicitur: « Ego hodie genui te. » Nam in aeternitate et in aeterna generatione, « ubi dies nec hesterni fine inchoatur, nec initio crastini terminatur, semper hodiernus est, » ait S. Augustinus. Hodie ergo proprie competit aeternitati. Nam « hodie praesentiam significat, atque in aeternitate nec praeteritum quidquam est, quasi esse desierit; nec futurum, quod nondum sit, sed praesens tantum: quia quidquid aeternum est, semper est, » ait S. Augustinus in Psal. II. Idem ergo hodie genui te, tantum probat et explicat id quod praecessit, « Filius meus es tu, » q. d. Filius meus es tu, quia ego hodie, id est in instanti aeternitatis, genui et semper gigno te. Christus autem non est Filius Dei constitutus per resurrectionem, sed per primaevam generationem: Christi enim divinitatem ubique inculcant Apostoli, ne videatur fuisse merus homo, uti credebant Judaei, idemque postea crediderant Nestorius, Arius, aliique haeretici. Ita Oecumenius, S. Augustinus, Beda, Cajetanus, Lyranus, Dionysius, Ribera. QUOD AUTEM SUSCITAVIT. — Hic probat Christi resurrectionem, sicut paulo ante divinitatem. AMPLIUS JAM NON REVERSURUM IN CORRUPTIONEM, — id est in mortem: mors enim est corruptio hominis et naturae humanae. Christus enim semel mortuus et resurgens, amplius non moritur: alioqui nec in prima morte corruptus, id est putrefactus et incineratus est, uti mox dicetur. DABO VOBIS SANCTA DAVID FIDELIA. — « Sancta, » id est sanctas, pias et munificas promissiones Dei factas Davidi, faciam fideles, id est ratas, firmas et stabiles: quia eas opere complebo, praestando quidquid ei promisi de Christo ex semine ejus nascituro. Inter alia autem quae de Christo ei promisi, est resurrectio et regnum aeternum illius, et omnium fidelium per illum, Psalm. XV, 10: « Quoniam non derelinques animam meam in inferno, nec dabis Sanctum tuum videre corruptionem. » Citat Isaia LV, 3: « Feriam vobiscum pactum sempiternum, » per Christum, « misericordias David fideles. » Misericordias vocat promissa, quae scilicet Deus misericorditer promisit de Christo, quae Septuaginta vocant ὅσια, id est sancta, pia, religiosa, uti vertit Tertullianus. Ubi Nota, Hebr. חסיד chasid, quod Septuaginta vertunt ὅσιον, id est sanctum, significare pium, misericordem, et per metalepsim, sanctum, quia signum et causa sanctitatis est pietas, seu misericordia et eleemosyna, uti alibi dixi. Vide dicta Isaia LV, 3.
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35. NON DABIS SANCTUM TUUM (Christum Christique corpus) VIDERE CORRUPTIONEM, — id est putrefactionem et incinerationem, uti dixi cap. II, 31. Unde R. Isaac vertit, « non dominabitur post mortem scolex aut vermis. » Aliter hic sumitur « corruptio » quam vers. praeced., ibi enim mortem significat, hic putrefactionem: mors enim est initium corruptionis et via ad putrefactionem.
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36. DAVID ENIM IN SUA GENERATIONE (sua aetate, sua vita et saeculo) CUM ADMINISTRASSET (id est inserviisset) VOLUNTATI DEI. — Fuit enim vir secundum cor Dei, faciens omnes voluntates ejus, vers. 22. Tigurina, Pagninus et Vatablus vertunt, David cum suae generationi ministrasset, id est rexisset populum suae aetatis, voluntate Dei dormivit. Melius vertit Noster: melius enim dicitur David serviisse voluntati Dei quam suae generationi. DORMIVIT, ET APPOSITUS EST AD PATRES SUOS, — id est mortuus est, relatus in numerum patrum jam mortuorum, aggregatus mortuis, quasi in tumulum et cumulum; quod alibi dicitur: Dormivit cum patribus, vel: Appositus est ad populum suum, vel: Ingressus est viam universae carnis: haec enim via est mors quae fideles ducit ad immortalitatem.
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37. QUEM VERO DEUS SUSCITAVIT (puta Christus), NON VIDIT CORRUPTIONEM, — q. d. Ergo locus ille Psalmi: « Non dabis Sanctum tuum videre corruptionem, » ad Christum pertinet, non ad Davidem, utpote qui mortuus sit et corruptus.
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38. ET AB OMNIBUS (q. d. Annuntiatur vobis remissio a peccatis, aeque ac ab omnibus caeremoniis et legis veteris oneribus) QUIBUS NON POTUISTIS JUSTIFICARI. — q. d. Christus liberavit vos non tantum a peccatis, sed etiam ab omnibus caeremoniis, quae quia innumerae et graves, erant onera legis, non commoda. Nam eae vos justificare et salvare non poterant, sed solus Christus ejusque fides, gratia et Sacramenta.
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39. IN HOC (id est per hunc, vel in hunc, scilicet Christum) OMNIS QUI CREDIT (fide non mortua, sed viva, quae per charitatem operatur), JUSTIFICATUR, — non per imputationem meritorum et justitiae Christi, ut argumentatur Calvinus, sed per gratiam et justitiam infusam, quam scilicet Deus animae ob merita Christi infundit et indit.
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40. IN PROPHETIS, — in uno e Prophetis minoribus, qui apud Hebraeos simul in uno codice jungi ac proinde simul quoque citari solent, puta in Habacuc I, 5.
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41. VIDETE CONTEMPTORES. — Paulus secutus Septuaginta legit בוגדים begodim, id est praevaricatores, contemptores: sed Noster, Aquila, Symmachus, Theodotion et Chaldaeus legunt בגוים baggoim, id est in Gentibus. Vide dicta Habacuc I, 5. DISPERDIMINI. — Ita lege cum Romanis, non dispergimini. Sic et Graeca habent ἀφανίσθητε: ἀφανίζω enim idem est quod evanesco, destruor, disperdor, e conspectu auferor. OPUS OPEROR. — Ad litteram opus hoc fuit vindicta quam Deus per Chaldaeos exercuit in gentes impias impiosque Judaeos. Mystice, hoc opus est excaecatio, reprobatio et perditio Judaeorum fidei et Apostolis rebellium, ac vocatio et electio Gentium. Minus recte Theophylactus et Hugo accipiunt Christi incarnationem, Lyranus passionem et resurrectionem, Cajetanus baptismum.
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42. EXEUNTIBUS AUTEM ILLIS, — e Synagoga, ut habent Graeca. ROGABANT. — Graeci plerique codices habent rogabant eos Gentes. Per Gentes Gagneius et Cajetanus accipiunt Gentiles; sed Chrysostomus, Theophylactus et alii accipiunt turbam et multitudinem Judaeorum: ad hos enim pertinebat Synagoga. Verisimile est 70 Gentes e margine in textum irrepsisse. Nam illud omittit Noster, Syrus et multi Graeci. UT SEQUENTI SABBATO. — Ita quoque vertit Syrus, Oecumenius, Pagninus, Tigurina; accedit et Vatablus qui vertit, intercurrente, vel intermedio sabbato. Perperam ergo Scaliger, in Emend. temp., lib. VI, pag. 259, corrigit textum Graecum sicque legit: εἰς τὸ μεταξὺ σαββάτων, id est in medio sabbatorum, q. d. Diebus ferialibus, qui intercurrunt inter duo sabbata.
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43. COLENTIUM ADVENARUM, — id est proselytorum, ut habent Graeca, qui Deum verum colebant, non idola, quae prius coluerant cum caeteris Gentibus. Unde vocantur σεβόμενοι, id est pii, religiosi, colentes Deum. Aliqui σεβόμενοι passive vertunt, culti, honorati, celebres, quasi fuerint viri illustres. IN GRATIA DEI, — qua praeventi coeperant sequi fidem Christi et Apostolorum.
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45. ZELO, — invidia et indignatione.
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46. INDIGNOS VOS JUDICATIS, — et judicando facitis. Dum enim judicatis spernendam esse Christi fidem, tacite pariter judicatis vos indignos vita aeterna. Illa enim nemo dignus est, nisi qui fidem Christi capessit.
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47. PRAECEPIT. — Dum enim praedixit per Isaiam se decrevisse et velle ut Christus sit lux et salus Gentium, consequenter hoc ipso decrevit et voluit praecepitque Apostolis, quos Christi praecones destinavit, ut Gentibus Christum praedicent, itaque ejus lucem et salutem illis impertiant. Apostoli enim a Deo electi fuerunt ad hoc, ut essent ejus in hoc opere administri et voluntatis ejus executores. POSUI, — certo ponam: prophetice enim ponitur praeteritum pro futuro, ob futuri certitudinem, quasi jam non esset futurum, sed praeteritum. Vide dicta Isaiae XLIX, 6.
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48. ET CREDIDERUNT QUOTQUOT ERANT PRAEORDINATI AD VITAM AETERNAM. — Ex hoc loco Dionysius Carthusianus et alii probare contendunt, electionem efficacem hominum ad gloriam factam esse a libera et mera Dei voluntate, non ex meritis electorum, imo ante eorum praevisionem. Sensum enim esse, q. d. Quotquot crediderunt, ideo crediderunt, quia ab aeterno a Deo absolute praeordinati et praedestinati erant ad vitam aeternam. Efficax enim intentio finis causat efficacem electionem mediorum quae ad finem intentum assequendum sunt necessaria. Quia ergo Deus efficaciter eos praeordinarat ad gloriam, hinc ut finem hunc assequerentur, dedit eisdem efficacia media, puta fidem et gratiam congruam, quibus hoc fine potirentur. Verum quidquid sit de hac sententia, certe illa ex hoc loco efficaciter probari aut evinci nequit. Nam primo, pro praeordinati, Graece est τεταγμένοι, id est ordinati et dispositi erant veluti milites in acie et ordine suo, ut videlicet eo tempore ponerentur in ordine et via ad vitam aeternam. Sic enim τάξεις vocantur ordines militares. Et Leo Imperator scripsit τακτικά, id est praecepta et modum instruendi aciem ad praelium; ut sensus sit: Crediderunt, quotquot jam ordinati et dispositi erant ad vitam aeternam, quotquot scilicet habebant verum vitae aeternae desiderium sibi a Deo injectum, quotquot studebant suae saluti, quotquot vestigabant modum et iter quo se salvare et ad vitam aeternam pertingere possent. Hi enim videntes hoc iter manifeste a Paulo ostendi esse fidem in Christum, illico illam capessiverunt et amplexi sunt. Unde non videtur obstare quod Noster verterit praeordinati, quia illud ex Graeco exponi potest, ut sit idem quod praedispositi, scilicet ex libera sua dispositione sibi a Deo indita, quae erat, ex salutis suae desiderio et sincero veritatis studio, attendere praedicationi S. Pauli, illam examinare et videre bene probatam consonamque oraculis Prophetarum, rationi et veritati. Ita Isidorus Clarius, Salmeron et alii. Vox enim τεταγμένοι, militaris est, eosque significat qui in censum, numerum et classem militum quasi ascripti, sub Christi ducis vexillo, recta via et ordine contendebant in coelum et enitebantur ad vitam aeternam. Secundo, ipsi praeordinati ad vitam aeternam non exprimit, nec definit an haec praeordinatio fuerit generalis, conditionata, inchoata et communis omnibus fidelibus, an vero specialis, absoluta, completa et propria solis electis. Vide can. 13 in Concilio Tridentino, sess. 6, ubi anathematizatur error eorum qui dicunt fideles esse certos de sua praedestinatione: et hoc est quod hi tenent, dummodo perseverent in obediendo gratiae et vocationi Dei usque ad finem vitae; alioqui si ipsi sponte vel a fide, vel a vita quam fides dictat, recedant, recedent pariter a via coeli et vitae aeternae, et viam quae recta ducit ad infernum, inibunt. Sic S. Paulus, Ephes. 1, omnes Christianos Ephesios vocat praedestinatos et electos, scilicet inchoate per fidem et gratiam, non complete: alioqui enim omnibus assecurasset salutem. Ita S. Prosper, lib. De Libero arbitrio; Salmeron, Stapletonus et Sanchez hic; Gabriel Vasquez, tomo I, in III part., disp. XXXIII, cap. XII. Qui et addunt, « vitam aeternam » hic metonymice posse accipi pro via ad vitam aeternam, uti accipitur Joan. XVII, 3: « Haec est autem vita aeterna (id est via ad vitam aeternam) ut cognoscant te solum verum Deum, et quem misisti Jesum Christum. » Et I Joan. III, 15: « Omnis homicida non habet vitam aeternam (id est gratiam, quae est via ad vitam aeternam) in semetipso manentem. » Sic saepe in Evangeliis regnum coelorum vocatur Ecclesia, quia haec per Sacramenta, fidem et gratiam nos dirigit ducitque ad coelum. Verum id dicere non est opus, cum et via et ordo includitur in voce praeordinati. Porro perperam ex hoc loco colligit Calvinus, omnes fideles esse praedestinatos, eo quod fides semel accepta non possit amitti: multi enim a fide excidunt fiuntque infideles; plures fideles infideliter vivunt. Denique Arias sic legit et explicat: « Crediderunt ii (scilicet Gentiles) qui (non minus quam Judaei) praeordinati erant ad vitam aeternam: » videtur enim Lucas agere hic de vocatione Gentium. Verum graece est ὅσοι, id est quotquot, ut vertit Noster, Tigurina, Pagninus et passim alii: quotquot autem innuit non omnes credidisse, sed eos duntaxat qui praeordinati erant ad vitam aeternam. Addit hoc S. Lucas, ut demonstret dignitatem fidei et Christianismi per ejus finem, scopum et praemium, nimirum fideles omnes qui credunt et obediunt Christo, ab aeterno praeordinatos, et in tempore ordinatos, vocatos et destinatos esse ad vitam aeternam, beatam et gloriosam in coelis, q. d. Christianismus est vocatio ad vitam coelestem et aeternam, Christianismus est sublimatio fidelium a terra in coelum, Christianismus exaltat fideles a vita humana ad Evangelicam, beatam et divinam, juxta illud II Petri, cap. 1, vers. 3: « Qui vocavit nos propria gloria et virtute, per quem (Christum) maxima et pretiosa nobis promissa donavit, ut per haec efficiamini divinae consortes naturae. » Et I Petri, cap. 1, vers. 3: « Benedictus Deus, et Pater Domini nostri Jesu Christi, qui secundum misericordiam suam magnam regeneravit nos in spem vivam, per resurrectionem Jesu Christi ex mortuis, in haereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in coelis in vobis, qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo. » Et cap. II, vers. 9: « Vos genus electum, regale sacerdotium, gens sancta, populus acquisitionis, ut virtutes annuntietis ejus qui de tenebris vos vocavit in admirabile lumen suum. »
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50. MULIERES RELIGIOSAS, — puta zelosas pro gentilismo, vel judaismo, id est superstitiosas, quae a Gentilibus et Judaeis religiosae videbantur et vocabantur. Mulieres enim sunt blandiloquae, pertinaces, illices, zelosae pro sua fide vel perfidia, in pietatem vel pietatis speciem pronae: unde Evangelium valde vel promovere, si ei credant, vel impedire, si non credant, possunt, uti hic Paulum impediverunt, immo expulerunt. Audi Anastasium Nicaenum, tomo VI Bibliothecae SS. Patrum, Quaest. LXII, § Omnis qui asperserit: « Quid est, ait, mulier? cordis lancea, Sanctorum calumnia, quies serpentis, fornax succensa, os effrenatum, dux tenebrarum, magistra delictorum, vestita vipera, domus tempestas, viri naufragium, immitis fera, » etc. Quocirca S. Hieronymus, ad Ctesiphontem, tom. II, docet omnes haereses propagatas esse per mulieres. « Simon Magus, ait, haeresim condidit, adjutus auxilio Helenae meretricis. Nicolaus Antiochenus, omnium immunditiarum conditor, choros duxit femineos. Marcion quoque Romam praemisit mulierem ad majorem lasciviam. Apelles Philomenem comitem habuit. Montanus Priscam et Maximillam primum auro corrupit, deinde haeresi polluit. Arius, ut orbem deciperet, sororem principis ante decepit, Donatus Lucillae opibus adjutus est. In Hispania Agape Helpidium, mulier virum caecum caeca duxit in foveam, successoremque sui Priscillianum habuit, cui juncta Galla alterius et vicinae haereseos reliquit haeredem. »
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51. AT ILLI, EXCUSSO PULVERE PEDUM IN EOS. — Jusserat Christus Apostolis ut id facerent apud eos qui Evangelium admittere nollent, Matth. X, 14. Idque primo, in signum contempti ab eis Evangelii; secundo, ut significarent se frustra pro iis tantum iter, tot molestias et fatigationes suscepisse; tertio, ut nihil e terra hominum impiorum, quasi maledicta et anathematizata, secum efferrent; neque in ullo cum illis participarent. Sic III Reg. XIII, 9, Propheta a Deo missus in Bethel ad idololatras, jussus est alia via redire, quasi propria et recta via in Bethel esset polluta, neve vir fidelis et sanctus vel viam cum infidelibus haberet communem. Sic hic excutiunt pulverem, quasi impium utpote civitatis impiae, idque in incolas impios ut hoc signo denotent eos esse quasi anathema, execratos, et condemnationi aeternae obnoxios, ac proinde se eorum nihil, ne pulverem quidem velle habere sibi adhaerentem. Quarto, ut hic pulvis in aerem excussus, quasi in coelum vindictam clamet, ac in die judicii contra infideles quasi testis et accusator insurgat. Unde subdit Christus, « in testimonium supra illos, » Luc. IX, 5. Et: « Tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die judicii, quam illi civitati, » Matth. X, 15. Ita S. Hieronymus, Hilarius, Chrysostomus, Ambrosius, Beda et alii ibidem. Ita S. Franciscus Xaverius, Malacensi praefecto, eo quod iter suum in Sinas impediret, excommunicato, illico a Malaca discedit. « In urbis porta pulvere de calceis (uti Christus Apostolis praeceperat) excusso, civitati coelestem iram multasque et graves denuntiat clades. Et denuntiationi respondit eventus. Nam brevi fame, bellis, morbis urbs exhausta est, ut fere ad solitudinem redigeretur, » ait Turselius, lib. V Vitae ejus, cap. VII. ICONIUM. — Urbs est famosa in Lycaonia ad Taurum montem, de qua Plinius, lib. V, cap. XXVII. Altera ejusdem nominis est: priore hic agitur.
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52. DISCIPULI QUOQUE REPLEBANTUR GAUDIO. — Hoc enim Deus fidelibus aspirare solet in persecutione, praesertim cum vident doctorum suorum (uti hic Pauli et Barnabae) in ea constantiam et alacritatem. ET SPIRITU SANCTO, — puta robore fidei, spei et charitatis aliorumque donorum Spiritus Sancti. « Nam crescit adversis agitata virtus: » tum quia adversa sunt stimuli ad acriorem luctam roburque colligendum; tum quia Deus congruum hoc merito patientiae praemium rependit, ut athletae suo generose certanti animos addat viresque adaugeat.
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v. 1 erant. autem. in. ecclesia quae erat. Antiochiae (11,92-977) prophetae et. doctores; prophetae a Spiritu sancto inspirantur ad aedificationem, exhortationem, consolationem fidelium (1 Cor. 15,3), doctores charismate sermonis scientiae ornati doctrinas fidei explicant (cf. Cornely, Comment. in 1 Cor. p. 387); cf. 11,27; de iisdem varia quoque traduntur in Doctrina duodecim apostolorum (10-13) in quibus non habetur graece; indicatur itaque hos quinque, non plures, fuisseiis charismatis donatos Antiochiae; ex textu vu/g. plures adfuisse colligi posset; illud in quibus non praebet gig; Barnabas et Simon qui vocatur Niger, ita fuerit ἃ colore vultus (Beel. Felt.) et Luctus Cyrenensis, ex Cyrene; cf. 6,9; incertum est, sitne idem de quo Rom. 06,91 et Manahen qui erat Herodis tetrarchae collactaneus et Saulus; ex ipsa enumeratione liquet Barnabam Saulumque notos supponi, dum ceteri addita aliqua determinatione designantur. Barnabas primum occupat locum , id quod ex 11,22.30; 12,25 consequitur. | Manahen מנחם consolator, σύντροφος una nutritus cum aliquo . )1 Mach. 1,6 vulg.), eollactaneus (2 Mach. 9,29), una cum aliquo educatus, contubernalis; utro sensu vox accipienda sit, non liquet; eum fuisse educatum cum Herode tetrarcha significant Oec. Theoph. Cai. Beel. Patr. Wendt, Weiss; mos enim fuit virorum principum liberis suis extraneos pueros socios ludorum studiorumque adiungere qui una cum illis educabantur (Patr. cf. Plutarchus, de educ. puer. 6); alii notionem collactanei retinent (Feít., qui censet hunc Manahen esse sobolem illius de quo narrat losephus Antiq. 15,10,5). Herodes tetrarcha est Herodes Antipas, de quo vide Luc. 3,1 (Comment. Luc. p. 155); idem qui baptistam occidit et Iesum spretum ad Pilatum remisit. Modo enumerationis «s, xai, xai-:s, xaí duo ordines videntur distingui : Barnabas, Simon, Lucius prophetae, Manahen, Saulus doctores : ita probabiliter ; neque obstat quod Fe/t. obiicit, Paulum 1 Cor. 15,6 dono prophetiae esse praeditum ; nam ibi non dicitur eum hoc charisma iam habuisse eo tempore de quo hoc nostro loco narratur. Sequitur iam ulterior declaratio qua ratione Deus voluerit verbum suum crescere (12,95) v.2 ministrantibus autem illis Domino λειτουρ- νούντων, dum illi, qui modo nominati sunt (de aliis non erat sermo; proin perperam intelligeretur totus fidelium coetus), sacris operarentur, dum illi sacrificarent, publicum Deo cultum exhiberent, illum scil. qui novo foederi proprius est et in celebratione eucharistiae consistit (ita Erasmus, Salm. Lap. Har. Calm. Beel. Patr. Felt.). Dicitur enim λειτουργεῖν apud LXX de sacerdotibus et levitis qui sacris operantur in tabernaculo (Ex. 28,35. &3 Xetz. πρὸς לד θυσιαστήριον; 29,30. Num. 5,99; 16,9 etc.) et in templo (Ioel 1,9. 2 Chron. 31,2. 1 Mach. 10,52); ita λειτουργός dicitur de sacerdote (Hebr. 8,2 et similiter Rom. 15,16, uti elucet oblatione gentium) et eadem quoque notione apud profanos de sacrificulis. Cum addatur τῷ Κυρίῳ, planum est non posse intelligi de praedicatione ; acatholici communiter explicant de oratione; at pro oratione constanter adhibetur προσεύχεσθαι, uti statim v. 3. Quarenon simplex cultus Dei qui per orationem fit intelligi potest, sed cultus qui per ministerium sacerdotale exercetur. Sacrificandi actio directe fit Deo, sivein Deum dirigitur ; neutrum vero dici potest depraedicatione. Neque ad praedicationem adiungi solet ieiunium , neque inter praedicationem quae ad fideles dirigitur apte concipi potest eiusmodi allo- - quium Spiritus sancti, quo actio praecipitur a praedicatione plane aliena, sed cum sacrificii oblatione optime socianda. Dixerat Dominus ablato sponso discipulos esse ieiunaturos (Matth. 9,15). Nullum autem tempus magis videri potest opportunum quam sacrificii tempus et orationis, unde hic quoque significatur sacrificium ieiunio coniunctum e ieiunantibus; ita igitur cultui Dei operam dantibus dizit illis Spiritus sanctus : segregate mihi Saulum et Barnabam, iam Saulo prior assignatur locusa Spiritu sancto , dum eousque secundo poneretur (11,25. 30; 19,95) in opus ad quod assumpsi eos; segregate cf. Rom. 1,1. Gal. 1,15; ξή agedum, iam ; additur particula, ut praecepti vis augeatur et mandatum illico esse exsequendum significetur, el; à προσχέχλημαι ad quod eos (ad me) convocavi. Mandato obsequuntur
doctores. In v. 3 D add παντες. In v. 5 D ὑπηρεέτουντὰ αὐτοῖς, sim ph (mg) gig ministrum, E εἰς διαχονιαν. In v. 8 pro Elyma D s:o:uz; Leif Etoemus ; add D «zr, ηδιστα ἤχουεν αὐτῶν: sim phc*'; E Bed quoniam audiebat libenter eos. In v. 12 DE εθαυpa3tv xat ἐπίστευσε, Lcif gig credidit cum admiratione stupens in doctrina (am, gig) Domini. Posuit Deus in ecclesia primum apostolos, secundo prophetas, tertio doctores (1 Cor. 12,28); similem sententiam generalem effert altera lectio : erant autem in unaque ecclesia prophetae et doctores, in quibus in Antiochia etc., cuius textus vestigium etiamnum cernitur in vulg. illo in quibus; ea textus forma verba censent arctius et commodius adiungi ad superiora facilemque esse transitum neque adeo abruptum, uti in textu tradito; textus enim traditi eam esse formam aliqui contendunt (Hi/g.) qua narrationem ex novo fonte haustam suadeatur; id quod priore lectione excludi videtur (Be/s.). Verum textus quoque traditus facile fluit, ita ut Wezss ne vestigium quidem novi fontis hic deprehendi posse recte censeat. Et revera, si Lucas narrare volebat quod 12,24 innuit evangelium crescere atque ex pluribus doctoribus Barnabam et Saulum esse divinitus electos ad propagandum verbum, non cernitur, cur non potuerit pergere , uti scribitur
In qua parte opus describitur apostolicum Pauli eiusque itinera apostolica tria maiora nobis enarrantur. Et primo quidem ab Antiochia Syriae evocatus a Spiritu sancto cum Barnaba proficiscitur per Cyprum in Pamphyliam, Pisidiam, Lycaoniam et ubique praedicatione facta revertitur Antiochiam (13,1-14,27). Tanta vero gentilium multitudine in Ecclesiam recepta aemulatores legis movent dissensionem propter legalia, quae decreto in conventu hierosolymitano edito componitur (15,1-35). Mox Paulus alterum ingreditur iter apostolicum per Syriam, Ciliciam , Lycaoniam, Phrygiam, Galatiam, Mysiam, Macedoniam , Achaiam ; inde per Ephesum, Caesaream, Ierosolymam revertitur Antiochiam (15,36-18,22). Post aliquam in urbe principe Syriae commorationem se ad tertium iter apostolicum accinxit; confirmat fratres in Galatia et Phrygia; diutius versatur Ephesi; inde se confert in Macedoniam et Graeciam; revertitur per Macedoniam, Troadem, Miletum, Tyrum, Caesaream in Ierusalem )18,93-91,16( .
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v. 3 (unc ietunantes et orantes imponentesque. eis manus νηστεύσαντες eic. i. e. cum ijeiunassent et orassent et eis manus imposuissent, dimiserunt illos; haec manuum impositio, cui praemiserunt ieiunium et orationem, non est nuda caerimonia censenda neque vacuus quasi ritus; quare merito ibi agnoscunt sacram ordinationem et consecrationem ad munus episcopale. Nusquam enim, si mittamus parvulos quibus Salvator impositis manibus benedixit, in novo testamento deprecatoriae cuiusdam impositionis manuum exstat exemplum; sed ubique imponuntur manus aut ad sanandum vel δὰ revocandum ad vitam (Matth. 9,18. Marc. 5,93; 16,18. Luc. 4,50. Act. 9,19. 17 ; 28,8) aut ad sacrandum (Act. 6,6; 8,17; 19, 6. 1 Tim. 4,15; 5,92. 9 Tim. 1,6); ita recte Beel. ; atque similiter explicant Chr. Ammonius in cat. Saln. Lap. Patr. Felt. Quomodo eos dimiserint, habes 14,95 ; commendarunt eos gratiae Dei ad opus illud subeundum. Breviter iter eorum describitur
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v. & e 1751 quidem missi a Spiritu sancto abierunt Seleuciam; urbi nomen factum a Seleuco Nicatore qui eam denuo exstruxit; posita erat in monte Pierio ad mare, ex quo et Seleucia Pieria et maritima est appellata (Patr.); erat quasi portus Antiochiae, ἃ qua 120 stadia distabat (B/.); et ?ndeenavigaverunt Cyprum, in patriam Barnabae (4,36), ubi aliqua semina evangelii iam erant sparsa (11,19; 21,16); multi ibi Iudaei incolebant (cf. 10sephus, Antiq. 13,10,&);
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v. 5 et cum venissent. Salaminam, γε- νόμενοι ἐν Σαλαμῖνι, cum | essent Salaminae, in urbe sat magna sita in orientali insulae litore; seriore aetate vocabatur Constantia, nunc Porto Costanzo (Patr.), praedicabant verbum | Dei tn synagogis [udaeorum, Iudaeis enim primum nuntium messianum afferri oportebat, ut Paulus saepius profitetur (Rom. 1,16; 11,14. 1 Cor. 9,20); et in synagogis etiam proselyti aderant; unde magna ibi offerebatur opportunitas eos alloquendi qui ad nuntium messianum ipsa religione et lectione Scripturarum iam erant praeparati. Diutius eos ibi praedi- . casse, ipsa forma vocis κατήγγελλον indicatur; habebant autem et Ioannem in ministerio ὑπηρέτην ministrum (gig), qui scil. in ministerio eis opem praestabat praedicando, baptizando (cf. 10,88. Luc. 1,2) « nequeenim de alio ministerio cogitandum est, cuius commemorandi neque causa ulla Lucae esse poterat » (Patr. Dels.); duplex ministerium et corporale et spirituale praestandum ei Fe/t. assignat. De Ioanne qui et Marcus cognominatur vide 12,12; erat consobrinus 096055 Barnabae (Col. 4,10). Integram perambulabant insulam, scil. praedicantes
13:6
v. 6 e£ cum perambulassent universam insulam usque Paphwum; intelligitur Nova Paphus, sita in occidentali insulae litore, portu instructa, a qua sexaginta stadiis distabat Palaepaphos, Paphus antiqua, celebris templo Veneris; erat Paphus sedes proconsulis; ?nvenerunt quendam virum magum pseudoprophelam, Iudaeum , cui nomen erat Bariesu, Bariesus, filius Iesu y*z^ ;בר > valde usitatum inter Iudaeos fuit per illam praesertim aetatem nomen Iesu, adeo ut in historiis Flavii Iosephi plures quam decem viri hoc nomine vocati commemorentur praeter Christum aliosque qui ante Christum vixere » (Patr.). Ipso nomine hoc iam clare demonstratur vera historia; nunquam enim, si res ad similitudinem illius Simonis (8,18) ad honorem Pauli esset conficta (ut quandoque obiiciebant), eiusmodi nomen a fidelibus esset inditum. Ceterum patet, quam diversa sit haec narratio a priore illa. Erat pseudomantis ille unus ex illis praestigiatoribus, qui eo tempore creberrimi per imperium romanum repericbantur et Chaldaei, ma- | thematici, magi vocabantur (cf. Cicero, de Divin. 2,42-47. Horatius, I carm. 11,2. Iuvenalis 3,13; 6,542 seq. 562; 10,90 visne tutor haberi Principis angusta Caprearum in rupe sedentis cum grege Chaldaeo; 15,948). Nomen magi varie effertur mutatione facta ob Iesu nominis reverentiam ; ita Beda notat : Barieu legi debet; non enim convenit hominem flagitiosum et magum filium Iesu i. e. Salvatoris appellari, quem e contrario Paulus filium diaboli nuncupat. Primo quidem, cum Augustus provincias attribueret, Cyprus provincia erat imperatoria; at mox eam provinciam senatui populoque reddidit; « eo tempore (i. e. anno 732 u. c.) Cyprum ac Galliam narbonensem, quia nihil armis suis indigerent populo reddidit ; atque ita proconsules (ἀνθύπατο!) etiam in istas provincias mitti coeperunt » (Dio Cass. 54,8; cf. 53,12; Sturz 11] p. 253). Praeterea ex tempore Claudii inscriptionibus repertis noti sunt Q. lulius Cordus et L. Annius Bassus, qui proconsules Cypri nominatur, item Cominius Proclus; pariter inventa est inscriptio in insula Cypro, quae habet exc Παυλου (av0) ὑπατου; quam inscriptionem de ipso nostro Sergio Paulo agere Cesnola, Lighfoot, Wendt omnino probabile censent (cf. Vigourouz,Le Nouveau Test. et les découvertes archéologiques modernes, 1890, p. 191 seq.). Proin vero suo titulo Sergius Paulus nominatur :
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v. 7 qui erat cum proconsule Sergio Paulo, viro prudente, qui scil. doctrinae et praestigiis illius magi non acquievit, eorum vanitatem ac fallaciam perspiciens vel saltem suspicatus. Quare cum audisset de novis aliis doctoribus eos ad se invitavit : hic accersitis Barnaba et Saulo desiderabat audire verbum Dei i. e. qualem ipsi doctrinam afferrent de rebus divinis. Poterat audivisse illos annuntiare « verbum Dei »; vel si malueris, eam dictionem Lucae fer acceptam; cf. 8,95. Statim sensit praestigiator nova illa institutione et doctrina suas eversum iri fraudes
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v. 8 resistebat autem. illis Elymas magus (sic enim interpretatur nomen eius); nomen itaque peregrinum, arabicum, sibi maioris auctoritatis conciliandae causa imposuit, nomen quo se sapientem magum profitebatur, quaerens avertere proconsulem a fide ξιαστρέψαι eum pervertendo abducere a fide. Quibus id modis tentarit, non dicitur; verum pessimos quosque modos eum tentasse, facile ex acri Pauli reprehensione poenaque divinitus inflicta concluseris;
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v. 9 Saulus autem qui et Paulus, exinde priore nomine relicto solum Paulus ἃ Luc& nominatur; cur hoc loco duplicis nominis mentio fit? cum Paulus natus sit civis romanus (22,98), utique non est improbabile eum iam dudum nomen gessisse , ut alii . multi gerebant, et hebraeum et romanum. At hac opinione tamen non explicatur, cur tandem hoc loco duplicis nominis mentio fiat οἱ in eius designatione ἃ Luca mutatio constans introducatur. Dubito enim, num additamentum illud ad 12,295 consideratione dignum sit (male addi in ph οὐ B/. dicit). Debet itaque mentio hoc 1000 facta esse enata ex ipsa re narrata. Varias sententias referre non est huius loci, quas videris apud Cornely, Introd. 1]] 9. ed. p. 349 seq., quocum sentio apostolum, qui ab eo maxime tempore apostolatum suum inter gentes inchoavit, proconsulis nomine accepto se eius quasi clientem profiteri voluisse, id quod, cum inter Romanos versaretur et cum magistratibus romanis saepe tractaret, non minimae utilitatis ei forsitan fuerit. Paulus itaque repletus Spiritu sancto, singulari zelo impulsus et interna illustratione edoctus, :ntueus zin eum minacibus sane oculis vultuque severo
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v. 10 dizit : o plene omni dolo et omni fallacia ῥᾳδιουργίας nequitia, fraude, 6/5 diaboli, indolem et opus diaboli in se exprimens et consectans (cf. Ioan. 8,84), inimice omnis tustitiae, non desinis subvertere vias Domini rectas &xsxpégov pervertere, corrumpere consilia et subsidia quibus Deus homines ad cognitionem veri et recti adducere vult; proin avertere studet consilia Dei salutaria. Dicitur is pervertere agendi rationem Dei qui quos Deus ad virtutis amorém ac studium excitat, ipse in peccata et vitia propel- . lere tentat (Patr.); proin non opus est explicare de nostris ad Deum viis (Beel.), sed viae Dei sunt Dei consilia, praecepta, agendi rationes (cf. Dion.). Simul doctore Spiritu ei denuntiat poenam quia veritatem evangelii supprimere conabatur
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v. 11 et nunc ecce manus Domini super te, ultrix scil. manus, Dei potentia (Iob 19,21. Iud. 2,15), et eris caecus, non videns solem usque ad tempus; « hoc dicit ut det ei poenitentiae locum ; usque ad tempus dictum est convertentis; nam si punientis esset, illum in perpetuum fecisset caecum; et quo ipse Paulus reductus est signo, hoc et illum vult reducere; non igitur tam ultio quam medela erat » (Chr. sim. Isidorus pelusiota in cat. Barh. et Beda : sciebat apostolus sui memor exempli de tenebris oculorum mentes posse resurgere ad lucem); et confestim cecidit in eum caligo et tenebrae i. e. densissima caligo, maxima quaedam ἀορασία, Sicut dicitur de Sodomitis : angeli percusserunt eos ἀορασίᾳ (Gen. 19,11 LXX) et circutens quaerebat qui ei manum daret, χειραγω- γούς manuductores, qui eum manu dücerent; narrandi modo innui videtur quasi plerique eum, virum aperta Dei ultione percussum, potius evitare ac fugere eius contactum studerent. Ne miraculum factum esse fateri cogerentur, aliqui excogitarunt magum iam habuisse dispositionem ad caecitatem quae repentino terrore esset actu completa. Satis ridiculum ; et unde eam indolem Paulus novit? Proconsul vim superiorem agnoscit 66 ubi veritas Dei sit, poena impostoris discit
13:12
v. 12 tunc proconsul cum vidisset factum credidit admirans super doctrina Domini; admiratur doctrinam quam de Do- ' mino et 8 Domino acceptam illi praedicabant, adeo esse sanctam et numini divino caram, ut eam impugnare tam severe puniatur. Miraculum itaque vere esse criterium, quo veritas Dei persuadeatur, proconsul reipsa intellexit. — In elencho auctorum apud Plinium inter auctores ad librum 2. et 18. nominatur Sergius Paulus, quem eundem esse, de quo Lucas narrat, aliqui probabile censent, cum in iisdem Plinii libris aliqua de Cypro insula contineantur. — Quid vero in aliquibus martyrologiis de Sergio Paulo episcopo tradatur, videre poteris apud Bollandistas, tertio tomo Martii p. 371.
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v. 13 et cum a Papho navigassent ἀναχθέντες, dicitur verbum in re nautica de iis qui navem solvunt e litore vel portu et in altum mare provehunt (Beel.) Paulus et qui cum eo erant, venerunt. Pergen Pamphyliae; Perge a mari distabat stadia septuaginta, sita ad Cestrum fluvium. Videntur Attaliae navem appulisse (B/.) vel etiam per Ce- : strum navigasse Pergen; ibi tamen non praedicabant (cf. 15,94); Ioannes autem discedens ab eis reversus est Ierosolymam; ratio discessus eius non probabatur Paulo (15,38); quaenam fuerit, varie coniectant; noluisse eum longius iter et periculum subire (Chr. Oec.) vel etiam praeter terrorem laborum et periculorum eum esse tractum affectu humano ad revisendam patriam et matrem (Sa/m.); pusillanimitatis et inconstantiae eum accusant Lap. Calm. aliique; immo non defuerunt, qui eum recessisse putarent, quia Barnabas iam non priorem occuparet locum;
38. Notum igitur sit vobis, viri fra- Ipsa narratione Paulus apparet dux et primus οἱ περὶ Παῦλον
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v. 14 εἰ vero transeuntes Pergen διελθόντες ἀπὸ Πέργης ἃ Perge profecti regionem peragrabant et venerunt Antiochiam Pisidiae, ᾿Αντιόχεια ἡ πρὸς 11000502 , urbs in colle sita, coloniam habens romanam (Strabo 19,8,154; al. 12,577) ; quae colonia etiam Caesarea vocabatur; urbs condita erat a Seleuco Nicatore ; Strabo eam Phrygiae attribuit, Plinius Pisidiae (nat. hist. 5,95; al. 5,97); sita enim est in meridionali parte Phrygiae prope regionem Pisidiae; earum regionum confinia aliter ab aliis determinabantur. Romani itaque eam Pisidiae attribuebant. — ὁ. Narrationem falsitatis arguit 7776126. (1. c. p. 202. 203) quia Paulus constanter singulis in urbibus dicatur praedicationem iucepisse in synagogis; hanc normam esse a fide historiae alienam, esse alienam 8 vocatione apostoli gentium quam se accepisse Paulus clarissime profiteatur. Quae tamen immerito oggeri facile patet. Nam prudentiae erat ibi incipere, ubi veri Dei cognitio et exspectatio messiana primum ac necessarium praebebat fundamentum evangelicae praedicationi i. e. in synagogis, ubi praeter Iudaeos aderant proselyti; eam opportunitatem negligere, immediate idololatris praedicare non erat consultum. Praeterea ipse apostolus profitetur 100860 primum evangelium esse virtutem Dei (Rom. 1,16); et qui scribit Rom. 9,1 seq. 11,13. 14. 25 seq. 1 Cor. 9,20; qui aperte proclamat populum Israel non esse reiectum a Deo Rom. 11,1 seq. qui sperat ipsa gentium conversione salutem fore Iudaeis quoque, eosque solum nimia aestimatione legis retineri, Deum autem ex iis etiam suos sibi eligere (Rom. 9,94. 32; 10,2 seq. 11,30 seq.), quomodo is censeri posset Iudaeis plane neglectis evangelium annuntiare? Ipsae epistolae eius praeclarum exhibent testimonium, ita praedicasse apostolum, uti Lucas narrat; δέ ingressi synagogam die sabbatorum sederunt, τὰ σχξξατα saepe notione singulari legimus (Matth. 98,1. Luc. 5,16. Col. 2,16; iam apud LXX Ex. 20,10; 35,3. Lev. 23,32. Deut. 5,192. Is. 56, 6 etc.); cetera enim festorum nomina plurali efferuntur : ἄζυμα, ἐγχαίwx, γενέσιχ; vel explicant etiam ex forma aramaica שבּתא ; et quantopere in usu fuerit, ostenditur illo : hodie tricesima sabbata (Horat. sat. 1,9,69). De modo celebrandi sabbatum in synagogis aliqua refert ex Philone excerpta Eusebius (Praep. evang. 8,7; M. 91, 605); de eo docemur Luc. 4,16 seq. et hoc loco
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v. 15 post lectionem autem legis et - prophetarum, olim ita lectionem disponebant, ut triennio totum absolverent pentateuchum; lectioni legis adiungebatur lectio prophetarum, quae tamen non erat continua, sed libere eligebatur. Penlateuchus in 15% sectiones erat distributus; eum in 5% sectiones distributum singulis legere annis recentioris est originis (cf. ScAürer 1. c. II p. 378 seq. ; ceterum de paraschis et haphtaris cf. Cornely, Introd. I 2. ed. p. 35 seq.). Lectioni addebatur sermo exhortationis, uti patet tum ex Philone (apud Euseb. l. c.), tum ex Luc. 4,17, tum ex hac ipsa narratione; qui sermo a quolibet sacrarum litterarum perito haberi poterat; unde facile explicatur quod sequitur : miserunt principes synagogae ol ἀρχισυνάγωγοι (cf. Luc. 13,15), quorum erat cunctis quae ad cultum divinum spectabant moderari; proin designare qui legerent, orationes precesque recitarent; iis incumbebat cura aedificiorum, prospicere ut omnia debito ordine peragerentur, ad eos dicentes : viri fratres, si quis est in vobis sermo exhortationts ad plebem, dicite. Sermo qui sequitur ipsa compellatione audientium in tres partes dividitur v. 16-25; 26-37; 38-41; et primo quidem summatim recensentur Dei beneficia usque ad Messiam ; dein ostenditur Iesum quamvis principes eum morti tradidissent esse Messiam impletis vaticiniis prophetarum ; unde denique sequitur, ut ei adhaereant fide poenis contumacibus indictis;
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v. 16 surgens autem Paulus et manu silentium indicens, cum surrexisset manumque movisset χατασείσας cf. 19,17, ait : viri Israelitae et qui timetis Deum i. e. proselyti, audite :
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v. 17 Deus plebis Israel, gig (cum plerisque graecis) Deus populi huius Israel, elegit patres nostros, patriarchas, et plebem 6200/0014, cum essent incolae ín terra Aegypti > multitudine aucti sunt, immo et miracula propter illos facta sunt; vide quomodo tempora calamitatum praetercurrat et nusquam crimina in medium afferat, sed Dei benignitatem » (Chr.) et in brachio excelso eduxit eos ex ea (cf. Ex. 6,6; 15,16. Deut. 8,3%; 5,15; 7,19; 9,29 etc.)
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v. 18 et per quadraginta annorum tempus mores eorum sustinuit in. deserto, vel secundum alteram lectionem : aluit eos; in utroque apparet Dei benignitas; sed, ut videtur, etiam maiore modo in priore lectione, quae magis quoque ad Deut. 1,31 hebr. accedit (in solitudine portayit te Dominus) et quam Westcott, Bl. Weiss praeferunt;
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v. 19 et destruens gentes septem tn terra Chanaan καθελών postquam destruxit septem gentes, scil. Hethaeum et Gergezaeum et Amorrhaeum , Chananaeum et Pherezaeum et Hevaeum et Iebusaeum (Deut. 7,1; cf. Ex. 93,23; 33,2), sorte distribuit eis terram. eorum , quam distributionem habes descriptam Ios. 13,7 seq. 15,2 seq.
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v. 20 quasi post quadringentos et quinquagtnta annos; ἃ quo termino isti anni computandi sint, non liquet. Attamen probabilius computari possunt a tempore ingressus in Aegyptum, ita ut dicatur : postquam quasi per 850 annos terra illa patriarchis promissa caruerunt, tandem illam possidere coeperunt. 11860 dein computatio ita facta est, ut secundum Gen. 15,13 pro commoratione aegyptiaca numerus ponatur rotundus 400 annorum, dein 40 anni migrationis in deserto et circiter 10 anni bellorum post ingressum in Chanaan. Verum aliter annos solent computare : incipiunt a nativitate Isaac ; cur? rationem iam affert Beda : quia in Isaac vocabitur tibi semen. Inde ergo incipere electionem patrum. Ab exortu Isaac usque ad exitum ex Aegypto computant annos circiter &00, Beda 405; nam Isaac genuit Iacobum cum esset annorum 60; Iacob in Aegyptum venit natus annos 130, Israelitae in Aegypto degerunt secundum LXX annis 215; iter per desertum annorum 50, terram Chanaan subegerunt annis 5 circiter (ita fere Bed. Saim. Lap. Calm. Beel. Patr. Felt. Wendt). 1n qua tamen explicatione displicet, cur a nativitate Isaac incipiatur et quare id negligatur quod adeo clare Gen. 15,13 statuitur: quod peregrinum futurum sit semen tuum in terra non sua... 400 annis, id quod satis congruit cum Ex. 12,40 hebr. — Altera lectio qua anni hie ponuntur post xai μετὰ ταῦτα, ita ut ad tempus Iudicum referantur, repudianda est; nam tot anni pro eo tempore non possunt assignari, uti ex 3 Reg. 6,1 patet. Videtur quidem apud Iudaeos alia quoque traditio exstitisse; nam Josephus pro tempore ab egressu ex Áegypto usque ad initium aedificationis templi numerat annos 592 (Antiq. 8,3,1; 10,8,5). Si numeri annorum in libro Iudicum computantur omnes, etiam eorum Iudicum qui coaevi censentur efficitur numerus annorum 5410 (Iud. 3,8. 11. 15. 30; 4,3; 5,81; 6,1; 8,98; 9,92; 10,9. 3. 8; 12,7. 9. 11. 1%; 13, 1; 15,20) et si pro Eli adduntur annos 40, efficitur numerus ille annorum 850 pro tempore Iudicum; sed arte eaque falsa efficitur; quare relinquatur oportet. Post tantum igitur temporis spatium per quod in terra aliena commorati sunt tandem terra promissa potiti sunt, in qua prius per iudices ἃ Deo suscitatos regebantur et ab opptessione hostium liberabantur : 'et post haec dedit iudices usque ad Samuel prophetam; ad multiplicia illa Dei misericordis ac propitii beneficia revocanda bene dicit dedit iudices; nam magnis in calamitatibus quas suis peccatis sibi attraxerant, Deus resipiscentibus suscitavit salvatorem (Iud. 3,9. 15; 5,8; 6,35 etc.); per Samuel quoque varia beneficia populo praestitit (1 Reg. 3,19 seq. 7,3 seq.)
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v. 21 et exinde postulaverunt regem > 1 Reg. 8,5, cum scil. Samuel iam senuisset, et dedit illis Deus Saul filium Cis, virum de tribu Beniamin, 1 Reg. 9,1 seq. annis quadraφίπία; quamdiu Saul regnaverit , in libro Regum non legitur; scribit losephus eum vivente Samuele regnasse annos octodecim, post Samuelis mortem annos viginti duos (Antiq. 6,1%,9( ; Iosephum testem iam Beda allegat et ceterum notat : « credo, quia liber Regum non aperte quot annis Saul regnaverit exponit , apostolum vulgo loquentem hoc quod fama crebrior haberet dicere voluisse » ;
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v. 22 et amoto illo suscitavit. illis David regem, cf. 1 Reg. 13,13 seq. 16,13; cui testimonium perhibens dixit : inveni David filium lesse, virum secundum cor meum qui faciet omnes voluntates meas, Ps. 88,21 et 1 Reg. 13,16; qui faciet etc. explicat illud in psalmo : inveni David sercum meum; cf. Is. 44,98; qui scil. in oppositione ad Saul inobedientem praecepto Domini faciet quae Deus ei mandaturus est. Davidi promittitur regnum aeternum 3 Reg. 7,16. Ps. 88,30; unde
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v. 983 huius Deus ex semine secundum promissionem eduzit Israel τῷ Ἰσραὴλ salvatorem Iesum; cf. 1s. 9,6; 11,1; v. 9% praedicante loanne ante faciem adventus eius xo» προσώπου hebraismus est; cf. Marc. 1,2. Luc. 2,76 etc. baptismum poenitentiae omni populo Israel ; Matth. 3,1 seq. Marc. 1,5. Luc 3,3; ita simul auditores docet, qua animorum praeparatione opus sit ad regnum messianum suscipiendum iamque 115 ingeritur notio de regno non temporali, sed spirituali. Commemorat autem testimonium Ioannis baptistae, quia hic magna apud Iudaeos fruebatur auctoritate, uti evangelia testantur (Matth. 3,5; 9 26) et Iosephus quoque (Antiq. 18,5,2), et eius fama etiam in exteras regiones perlata erat (cf. 18,25; 19,3);
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v. 25 cum impleret autem loannes cursum suum dicebat , munus suum et officium (20,94. 2 Tim. 1,1) dicebat : quem me arbitramini esse , non sum ego; sed ecce venit post me cuius non sum dignus calceamenta pedum solvere, qui scil. sim infimus eius servus; cf. Matth. 3,11. Marc. 1,7. Luc. 3,15. 16. Ioan. 1,20 et ex carcere mittens discipulos ad Iesum ultimum edidit testimonium Iesum esse Christum (Matth. 11,29. Luc. 7,19). lam itaque Messias missus est, Iesus, testimonio Ioannis comprobatus. Unde infert apostolus conclusionem , nova compellatione animos eorum pulsans
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v. 26 viri fratres, filii generis Abraham , nobilis stirpis meminit ad captandam benevolentiam, simul declarans, quanta eos in reverentia et amore habeat, et qui in vobis timent Deum , qui sunt apud vos proselyti, vobis verbum salutis huius missum est; indicat se singulari quadam auctoritate missum esse cum tali nuntio; quae missio eo magis erat necessaria, quia synedrium Iesum non agnovit; nam si synedrium agnovisset, Iudaei etiam in diaspora degentes synedristis statim obsecuti essent;
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v. 27 qui entm habitabant Ierusalem et principes eius kunc ignorantes et voces prophetarwn quae per omne sabbatum leguntur iudicantes impleverunt; « vide quomodo illos leniter defendat; neque hoc tantum, sed etiam ita fieri oportuisse addit » (Chr.); synedristae sua in Iesum iudiciali actione impleverunt oracula prophetarum de Messia, Is. 53,7. Ps. 21,15 seq. Zach. 13,7. Ad oracula provocans offensionem removet quam in morte Iesu ἃ synedristis postulata invenire potuerint; quare monet illos dicta prophetarum non intellexisse et ita ea implevisse (cf. 1 Cor. . 9,8);
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v. 98 et nullam causam mortis invenientes in eo i. e. nullam veram causam; nam quam ipsi praetendebant, non erat (Matth. 26, 65), neque testes quidquam contra eum protulerant et Pilatus coram eis saepius professus est nullam se invenire causam (Luc. 23,14. 92); nihilominus petierunt a Pilato ut interficerent eum ἀναιρεθῆναι ut tollerétur (Matth. 27,20 seq.);
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v. 99 cumque consummassent omnia quae de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento; nam unus eorum qui Iesum deposuerunt ac sepulturae tradiderunt, erat Nicodemus, ünus ex numero ἀρχόντων (v. 21), alter vero Ioseph ex Ierosolymae incolis et ipse synedrista, ergo etiam unus ex principibus Iudaeorum (Luc. 23,50. Marc. 14,53. Ioan. 8,1; 19, 38); quare in narratione generali quadam ratione proposita idem subiectum adhiberi vel relinqui potest (cf. Bee/.) qui enim suprema haec in Christum officia sunt exsecuti et ipsi habitabant Ierusalem et populi principes erant, non tamen Iesum ignorantes (Patr.). Et scandalum crucis quod iam oraculis prophetarum tollitur, etiam efficacius removetur gloriosa resurrectione
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v. 30 Deus vero suscitavit eum a mortuis tertia die, qui visus est per dies multos his,
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v. 31 qut simul ascenderant cum eo de Galilaea in Ierusalem, qui usque nunc sunt testes eius ad plebem; ita ergo indubie constat de resurrectione et una cum ea de Iesu Messia, de Iesu Salvatore; proinde simul constat promissionem Dei olim factam iam esse impletam; quare pergit apostolus
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v. 32 et nos vobis annuntiamus eam quae ad patres nostros repromissio facta est,
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v. 33 quoniam hanc Deus adimplevit filiis nostris, lege : filiis eorum, nobis (vide lect. var.) et construe : annuntiamus vobis, promissionem quae patribus nostris facta est adimplevisse Deum nobis; quomodo adimpleverit, ostenditur eo quod Iesus . tamquam Filius Dei sit declaratus palamque manifestatus (v. 33) et quod à mortuis sit suscitatus, ut omnibus remissionem peccatorum et iustitiam largiretur (v. 34-39) resuscitans Iesum, 30-02: non dicitur de resuscitatione a mortuis, sed eo modo quo 3,22 : prophetam suscitabit vobis; proin suscitans i. e. mittens Iesum eumque exhibens et manifestans tamquam talem, sicu! et in psalmo secundo scriptum «st : Filius meus es tu, ego hodie genui te, Ps. 2,1; Iesus enim tale habuit a Patre testimonium, dum hisce in terris versaretur ; declaratus est Filius Dei in baptismo, in transfiguratione; eius de se testimonium, se esse Filium Dei, aequalem Patri (cf. Matth. 11,27. Ioan. 5,19 seq. 10,36) ipsius Patris testimonio, et operibus est comprobatum (Ioan. 5,36; 8,55; 10,37. 38; 15,2*). In illo psalmo ser- monem esse de Messia certum est; describitur enim tamquam rex a Deo electus super Sion, cui omnes gentes ei termini terrae dantur a Domino et qui inimicos suos conteret, suis autem qui eum venerantur salutem praestabit. lam hisce notis ubique apud prophetas unus describitur atque dignoscitur Messias; hic declaratur : Filius meus es tu; eumque esse singulari ratione, proprie, eo modo quem cum nullo habeat communem, Filium, explicatur addito : ego hodie genui te; cui enim dixit aliquando angelorum vel regum : ego hodie genui te (cf. Hebr. 1,5)? Iesus autem voce coelitus delapsa et testimonio divinitus comprobato declaratus est verus Dei Filius, proin Messias palam est propositus. Illud ἀναστήσας de resurrectione accipiunt (cf. Salm. Lap. Calm. Patr. Felt.); non accipiunt de resurrectione Cai. Gordonus, Beel.; et Beda ita habet : « Filius meus es tu etc.; non est putandum hoc exemplum psalmi ad resurrectionem Christi, sed ad ipsam eius Incarnationem pertinere ; nam sequens versiculus de resurrectione manifestissime testatur »; at in retractationis libro affert locum ex S. Hilario : « vox ergo haec Dei Patris secundum apostolum in die resurrectionis exsistit ». Aliqui, uti Oec. Theoph. 1114 verba de Incarnatione exponunt, quae explicatio etiam reperitur apud Cyprianum, Eusebium, Gregorium nyssenum, Theodoretum, Proclum, Eulogium alexandrínum, Cyrillum alexandrinum, quos vide allegatos apud Patr. in hunc locum, qui de his psalmi verbis eorumque apud Patres interpretatione varia multa congessit. Geterum pro apostoli oratione valet quod Δ]. notat : si quis iustam argumentationem desiderat, meminerit adumbrari tantum orationem, quam multo pluribus verbis Paulus dilatavit. — Notum est haec psalmi verba olim allata esse ad multiplicem sensum litteralem probandum; at immerito; de qua re vide Cornely, Introd. 1 3. ed. p. 348. 549 (11). Primum et secundum psalmum olim in aliquibus exemplaribus coniunctos fuisse, lectione illa dv πρώτῳ patefit, quam Oec. quoque habent. Idem testantur Origenes, Iustinus, Tertullianus alii, qui vel idem perhibent, vel uno tenore utrumque psalmum nulla distinctione afferunt (Iustin. Apol. 1,40. Bl.); cf. Zenner, Chorgesaenge in d. Ps. p. 61. Deus itaque Iesum constituit Messiam , Filium suum declaravit. Iam ad alterum transit oratio
13:34
v. 3& quod autem suscitavit eum a mortuis, en, ipsa particula Σέ et appositione illa ἐχ קאפ ad ἀνέστησεν ostenditur nunc tandem fieri sermonem de resurrectione, neque iam factum esse in v. 33, amplius tam non reversurum in corruptionem, ita dizit : quia dabo vobis sancta David fidelia, Is. 55,3 LXX τὰ ἕσια, τὰ πιστά; hebr. 717 ,חכדי sunt misericordes illae ac gratiosae promissiones, vulg. misericordiae David, quas /ideles, tutas, constantes, inconcussas semper perstare Deus spondet; haec itaque sancta, sancte promissa nunquam abroganda sunt. lam iis promittitur Messias ex posteris David (cf. v. 23) et thronus aeternus; proin Iesus ut thronum aeternum habeat non potest in morte manere, sed debet resurgere iam non moriturus, sed regnaturus in aeternum (cf. Ps. 88,99. 30. 38. Ez. 34,93. Saim.); > quaecumque David promisi, eadem vobis certissime fidelis sponsor implebo » (Bed.). Idque altero quoque oraculo confirmatur
13:35
v. 35 ideoque et alias dicit ἐν ἑτέρῳ in alio loco: non dabis sanctum. tuum videre corruptionem, Ps. 15,10 LXX; vide supra ad 2,97; id non posse esse dictum de Davide, et proinde dictum esse de Messia , altero Davide (cf. Ier. 30,9. Ez. 34,293.24; 37,294.95. Os. 3,5, ubi Messias vocatur David), cuius David typus erat;
13:36
v. 36 David enim in sua generatione i. e. aetate sua, suo vitae tempore, cum administrasset voluntati Dei, dormivit, obiit, et appositus est ad patres suos, 60 modo sermo fit in vetere testamento de morte (cf. Gen. 25,17 ; 35,29. Iud. 2,10 etc.) et vidit corruptionem cf. 2,29. Habetur ἰδίᾳ γενέα; unde aliqui non dativum temporis agnoscunt, sed aliter iungentes exponunt : David suae generationi, aequalibus suis subserviebat et voluntate Dei mortem obiit; vel: postquam in regimine popularium suorum coaetaneorum (dativus commodi, ut aiunt) subserviit Dei voluntati, obdormivit (Bee/. Weiss); sed prima acceptio videtur praeferenda, utpote simplicior verbisque magis congrua (Patr. Felt. fil.). Verba autem psalmi impleta sunt in Iesu
13:37
v. 37 quem vero Deus susci- (avit a mortuis non vidit corruptionem; hic itaque est sanctus ille, de quo in psalmo mentio fit. Iesus itaque est Messias. Hac veritate stabilita apostolus transit ad conclusionem quae ex ea necessario sequitur et ad adhortationem
13:38
v. 38 notum igitur sit vobis, virifratres, quia per hunc vobis remissio peccatorum annuntiatur, per Messiam enim promissiones Dei implentur; tempore messiano fore remissionem peccatorum, fore iustitiam ct sanctitatem prophetae praedicere solebant (cf. ls. 4,3; 9,7; 11,9; 52,7; 53,11. ler. 31,35. Ez. 16,63; 36,26. Dan. 9,25. Mich. 7,18-20 etc.) et ab omnibus , quibus non potuistis in lege Moysi iustificari,
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v. 39 in hoc omnis qui credit iustificatur i. e. ab omnibus in hoc, in Messia, iustificatur credens; in lege mosaica, vi ipsius legis, iustificatio non concedebatur; nam ex operibus legis non iustificabitur omnis caro coram illo (Rom. 3,20. Gal. 3,11); ἀπὸ πάντων ὧν 1. e. ἀφ᾽ ov, sed praepositio omittitur, uti 13,2. Sensus non est ab aliquibus, sed non ab omnibus, potuisse in lege iustificationem haberi (ut Weiss vult), sed enuntiatur in oppositione ad legem ab omnibus peccatis iustificationem in uno Messia esse quaerendam; impossibile enim est sanguine taurorum et hircorum auferri peccata (Hebr. 10,4). Cum itaque tanta illis oblata sit salus, graviter monet, ne illius negligentes se exhibeant
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v. 80 videte ergo ne superveniat vobis quod. dictum est in prophetis, i. e. in libro prophetarum, Hab. 1,5;
13:41
v. 41 videte contemptores et admiramini οἱ disperdimini, quia opus operor ego in diebus vestris, opus quod non credetis, si quis enarraverit vobis; propheta annuntiat > populo contumaci et rebelli poenam et vindictam Dei insignem per Chaldaeos exercendam. Monet itaque apostolus, ne salutem oblatam contemnentes simili poenae obnoxii fiant. Quam terribilis futura sit poena, indicatur eo quod omnem fidem superare dicitur et plane incredibilis videtur. Olim Iudaei per Chaldaeos 81611602 sunt et demum in captivitatem abducti urbe temploque destructis; Iudaei increduli evangelio pariter urbe temploque dirutis perpetuo exsilio puniti sunt. Cur hisce minis apostolus concludat, fortasse miraberis. Sed non erit improbabile apostolum ex eorum vultu habituque cognovisse evangelium ab iis non recipi vel saltem animi promptitudinem deesse; quare minis additis tarditatem eorum stimulandam esse censuit; ceterum vide v. 45 seq. Id saltem obtinuit apud omnes, ut iterum audire vellent complura de hoc novo nuntio
13:42
v. 89 exeuntibus autem illis rogabant, ut sequenti sabbato loquerentur sibi verba haec εἰς τὸ μεταξὺ 026600 , cf. Luc. 13,9 de tali notione εἰς; μεταξύ 6 rariore posterioris graecitatis usu significat postea. Pauli praedicatione id effectum est, ut non solum insequenti sabbato eum iterum audire desiderarent, verum etiam, ut haud pauci statim apostolis sese adiungerent ad pleniorem institutionem habendam
13:43
v. 43 cumque dimissa esset synagoga soluta congregatione, coetu dimisso, secuti sunt multi Iudaeorum et colentium advenarum τῶν 06- δομένων προσηλύτων ; proin Iudaei nati et proselyti Deum colentes, Paulum et Barnabam, qui loquentes suadebant eis, ut permanerent in gratia Dei; hi itaque plenius edocebantur (προσλαλοῦντες) et adhortationibus confortabantur, ut firmiter perseverarent in gratia Dei qua praeventi fidem susceperunt (Lap.). Placet nonnullis gratiam Deiintelligere doctrinam fidei (Bee/.). Apostoli itaque per hebdomadam operi apostolico sese impendebant. Unde rei notitia per urbem spargebatur: quare v. k& sequenti vero sabbato pene universa civitas convenit audire verbum Det, audire Paulum, uti altera habet lectio, neque incongrue , quia certe multi gentilium non tam de verbo Dei, quam de Paulo audiendo cogitabant; recte dici quoque verbum Dei, patet per ὅθ; vide ad v. 7. Pauli sermo non refertur; fuerit sane similis argumenti cum illo priore; et quia Iudaei zelo et indignatione contra gentiles "agitantur, videtur Paulus clarius quoque indicasse eam salutem omnibus offerri hominibus;
13:45
v. 55 videntes autem turbas Iudaei, multos scil. gentiles , replett sunt zelo aemulatione invidiosa ; ferre non possunt quod gentiles sibi aequiparentur, quod bonorum messianorum reddantur participes sine circumcisione et observatione legis mosaicae. Iudaei enim contemptui habebant gentiles, ut exponitur Rom. 2,19. 20; unde summe indignantur, quod hanc suam prae gentibus praestantiam auferre velit apostolus et contendat per Messiam omnes pari modo salvari. Prae vanitate nationali 4a/lem Messiam aversantur, et contradicebant his quae a. Paulo dicebantur blasphemantes in Iesum iam convicia iactantes. Omni fortitudine et libertate παρρησιχσάμενοι apostoli iis quid rei sit declarant
13:46
v. 86 tunc constanter Paulus et. Darnabas dixerunt : vobis oportebat primum loqui verbum Det, ludaeis enim credita sunt eloquia Dei (Rom. 3,2), ipsi habent spem messianam, sed quoniam repellitis illud et indignos vos iudicatis aeternae vitae, 80 quam scil. aditus iam non est nisi per fidem Iesu qui in vobis praedicatus est, ecce convertimur ad gentes. Neque id facimus privata nostra auctoritate, sed edocti et iussi oraculo prophetico,
13:47
v. 47 sic enim praecepit nobis Dominus : posui te in lucem gentium, ut sis in salutem usque ad extremum terrae; Is. 49,6, quae verba dicuntur a Deo de Messia; unde vult Deus ut Messias revera fiat in lucem gentium, in salutem omnium. Proinde eorum quos Messias elegit sibi socios et apostolos est, pro viribus ad hanc Dei voluntatem exsequendam cooperari (vide quae dixi in Comment. ]5.(. Quod Christo specialiter dictum est, ait Beda, hoc iam sibi dictum arbitrantur apostoli, membra se videlicet illius esse vecolentes, sicut etiam ipse propter eiusdem corporis unionem dixit : Saule, quid me persequeris? Apostolus prudenter ad prophetam provocat, cuius auctoritatem Iudaei non possunt non agnoscere et revereri; si solum praeceptum Iesu protulisset, illud flocci fecissent. His autem verbis et vulnus Iudaeorum recruduit et gentilium gaudium auctum est (Caím.). En quod Iudaei pro sua et superbia et invidia reiecerunt, gentes cum gaudio suscipiunt
13:48
v. 48 audientes autem gentes gavisae sunt et glorificabant verbum Dei, evangelium, encomiis celebrant quod sibi per apostolos talis nuntius Dei innotescat, et crediderunt quotquot erant praeordinati ad vitam aeternam τεταγμένοι εἰς ζωὴν αἰώνιον 1. 6. ordinati, in ea serie positi qua tenditur ad vitam aeternam, vel in eo ordine ac tramite collocati quo est aditus ad vitam ; aliis verbis : qui erant dispositi ad vitam aeternam amplectendam. Exprimitur scil. oppositio ad Iudaeos qui repellunt oblatam sibi vitam et ea se indignos iudicant. Quomodo sint ordinati, dispositi, explicite non dicitur, sed facile colligitur; nam cum praedicatione externa etiam coniungitur gratia interna; unde gratia Dei praeveniente sunt ordinati, quam gratiam Iudaei oblatam repudiarunt, quam multi ex gentilibus avide susceperunt. Gratia Dei itaque efficaciter vocantur ad fidem quotquot credunt; haec vocatio divina antecedit; hac vocatione cum effectu Deus suos sibi eligit. Sunt itaque τεταγμένοι, uti Chr. dicit, ἀφωρισμένοι τῷ Θεῷ; ita ut ex parte Dei praecedat non solum πρόγνωσις (Ammonius) sed πρόγνωσις xat προορισμός, ut Didymus in cat. ait. Agitur de vocatione efficaci ad fidem, qua aditus praeparatur ad vitam aeternam ; nemo autem venit ad fidem, nemo potest venire ad Iesum, nisi Pater traxerit eum (Ioan. 6,54); sunt itaque τεταγμένοι illi qui tracti sunt a Patre, sunt docti illi ἃ Deo (l1. c. Is. 54,13). decretum absolutum Dei alios salvandi, damnandi alios. Quam explicatio- | nem ut protestantes refutarent, alii verbum acceperunt sensu mediali : quotquot sese ordinaverunt ad vitam aeternam, alii notione militari (qui ordines servant) : qui de agmine et classe erant sperantium vel contendentium ad vitam aeternam, alii : credebant in vitam, quotquot destinati erant, vel quotquot congregati erant, vel quotquot tempus constituerant (cf. Wendt). Ceterum varias sententias etiam Calm. recenset. Pluribus exemplis ostendit Wetst..ad h. 1. apud rabbinos satis usitatam esse locutionem : ordinati ad vitam saeculi futuri, ad gehennam. Evangelium itaque inter gentiles propagabatur
13:49
v. &9 disseminabatur autem verbum Domini per universam regionem ; διεφέρετο divulgabatur, per Pisidiam. Quo successu invidia et indignatio Iudaeorum excitatur, qui exemplum palaestinensium secuti evadunt persecutores Messiae;
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v. 50 Iudaei autem concitaverunt mulieres (gig aliquas) religiosas et honestas quae erant proselytae et nobiles (εὐσχήμονας) ; mulieres ubique frequentes se cultui iudaico addicebant; ita de civibus damascenis scribit Josephus fere omnes eorum uxores paucis exceptis esse ὑπηγμένας τῇ ἰουδαιχῇ θρησχεία (Bell. iud. 2,20,2) et per mulieres instigandos curabant primos civitatis; mulieres enim plerumque suscepíae professioni insistere pertinacius, superstitiosius, ardentius solent, minusque quam viri, ubi de religione agitur, adductas in contrarium rationes admittunt (Calm.); sunt insuper blandiloquae, pertinaces; quare magna astutia Iudaei earum opera et studio utebantur cum successu quem volebant, et ezcitaverunt persecutionem in. Paulum et Barnabam et eiecerunt eos de finibus suis; primam iam experitur Paulus persecutionem a ludaeis motam ; merito de iis scribit : nos persecuti sunt, Deo non placent, et omnibus hominibus adversantur prohibentes nos gentibus loqui (1 Thess. 2, 15. 16). Verum expulsi mandatum Domini observant
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v. 51 αἱ ill excusso pulvere pedum in eos, vide ad Matth. 10,154. Marc. 6,11. Luc. 9,5; « hoc terribile illud fecerunt, quod iusserat Christus » (Chr.), venerunt Iconium, in Lycaonia, hodie Konia vocatur; erat antea provinciae Phrygiae urbs, πόλις ἐσχάτη τῆς Φρυνίχς (Nenoph. Anab. 1,2,19; Beel. Bl.); oppidum πολίχνιον vocat Strabo (12,6,1 al. p. 568 vel 853), bene habitatum et in regione fertiliore aliis Lycaoniae partibus situm. Tempore Plinii caput erat tetrarchiae civitatum quattuordecim ; « datur et tetrarchia ex Lycaonia, qua parte Galatiae contermina est civitatium 15, urbe celeberrima Iconio » (n. ἢ. 5,95). Qua tamen persecutione neo-christiani minime animos desponderunt; verum probe edocti de iis quae Christus suis praedixerat suoque exemplo ostenderat, in ipsis persecutionibus vident exhiberi documentum veritatis,
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v. 59 discipuli quoque replebantur gaudio et Spiritu sancto; « magistri aerumna discipuli fiduciam alacritatemque non tollit, sed animosiorem illum facit » (CÀr.); «. in graeco habetur : discipuli autem, ut intelligamus Iudaeis fidem persequentibus discipulos e contrario spiritali gaudio ditatos » (Bed. ; habent οἱ 5: א CDL P al.).
13:1
… chiamò in suo aiuto Saulo (Paolo): la comunità fu presto prospera e ivi i discepoli di Cristo furono per la prima volta chiamati cristiani (Act. 11, 19-26). A. fu il punto di partenza e di arrivo del primo e secondo viaggio apostolico di s. Paolo (Act. 13, 1-14, 27; 15, 35-18, 22), ed il terzo mosse pure di là (Act. 18, 23). Ad A. sorse la disputa intorno ai rapporti delle osservanze legali con la nuova religione (Act. 14, 26-15, 1); …
ANTIPA (ANTIPAS: FORMA CONTRATTA DI ANTIPATER, ἈΝΤΊΠΑΤΡΟΣ), JULIUS HERODES
… N. nel 20-22 a. C., fu allevato insieme a Manahen (Act. 13, 1), poi educato a Roma. …
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… In Galazia il suo diritto di nominarsi a. fu messo in dubbio, probabilmente perché la comunità cristiana di Antiochia l'aveva mandato (Act. 13, 1 sg.). …
… L'autore ha conosciuto la lettera di Barnaba, che copia malaccortamente (D. 4, 12 paragonato con Barnaba 19, 10). La coppia di «profeti e dottori» in 15, 1 si basa sulla menzione di questo gruppo in Act. 13, 1, ma l'autore non era più al corrente del significato originale di questo accoppiamento (cf. E. Peterson, La ἐκτωρυχάς des Prophètes et des didascalés à Antioche, in Recherches …
… Ne fa cenno anche s. Paolo quando dice che Gesù « altri costituì apostoli, altri profeti, altri evangelisti, altri pastori e d. » (Eph. 4, 11; cf. II Cor. 12, 28; Act. 13, 1).
… Manahen, l'amico d'infanzia di Erode (Act. 13, 1), gli ha forse riferito la comparsa di Gesù davanti al tetrarca (Lc. 23, 7-12).
LUCIO di CIRENE. - Cristiano ricordato in Act. 13, 1-3 tra «i profeti e i dottori» che imposero le mani a Barnaba ed a Saulo.
… Tale ufficio era tenuto dal proconsole Sergio Paolo, che si convertì al cristianesimo, specialmente in seguito alla vittoria di P. sul mago Bar Iesu (v.), rimasto cieco dopo l'intimazione dell'Apostolo (Act. 13, 1-12). Da questo momento P. passa in prima linea e viene sem-
SIMONE detto NERO (Niger). - Cristiano nominato tra i «profeti e dottori» della Chiesa di Antiochia, insieme a Barnaba e Saulo (Act. 13, 1). Il soprannome «Nero» gli dovette essere dato per il colore della pelle; il suo nome sembra indicarne l'origine giudaica.
Erode (v.) il Grande e suo fratello Fasaele ebbero da Antonio il titolo di t. (rispettivamente della Galilea e della Giudea) fin dal 41 a. C. T. è nel Nuovo Testamento il titolo ordinario di Erode Antipa (Mt. 14, 1; Lc. 3, 1. 19; 9, 7; Act. 13, 1), chiamato però talvolta anche re (Mt. 14, 9; Mc. 6, 14. 22. 25 sgg.), certo secondo l'uso popolare; Lc. 3, 1 dà lo stesso titolo di t. ad Erode Filippo, figlio di Erode il Grande: …
13:2
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Rivendicano quindi questo requisito sia a Mattia (Act. 1, 25-26); sia a Paolo (Act. 9, 15; 22-15); sia a Barnaba (Act. 13, 2-4).
… Con Paolo andò poi a Gerusalemme a portare soccorsi durante la carestia al tempo di Claudio (Act. 11, 10). Di ritorno ad Antiochia, fu consacrato insieme con Paolo, per l'evangelizzazione dei Gentili (Act. 13, 2).
La S. Scrittura riferisce che gli Apostoli non rare volte hanno digiunato, specie nell'elezione dei ministri di Dio (Act. 13, 2-3; 14, 22). S. Paolo espressamente pone il d. tra le penitenze con le quali castigava il suo corpo e lo teneva in servitù (II Cor. 6, 5 e 11, 17; I Cor. 9, 27).
… per designare gli atti di Gesù sacerdote eterno (Hebr. 8, 2); espressioni analoghe sono nella Didaché (15, 1) e in Clemente Romano (ai Corinti, 44, 2). Più tardi significò soltanto l'atto di culto per eccellenza, la Messa (forse in rispondenza ad Act. 13, 2), come è attestato nei Concili di Ancira (314), Antiochia (314), Laodicea (375), nelle Costituzioni apostoliche, dai Padri e dai testi sacri greci.
… Molto discusso invece è il testo di Act. 13, 2-3, concernente l'Ordinazione di Paolo e Barnaba: « Tunc ieiunantes et orantes imponentesque eis manus (προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας) dimiserunt illos »; il Coppens (v. bibl., …
sbiteri erano « segregati » (Act. 13, 2), come gli Apostoli
13:3
… mezzo per trasmettere ad altri la propria virtù e il proprio ufficio; e nel Nuovo Testamento anche come mezzo di comunicare lo Spirito Santo (Gen. 48, 14 sg.; Num. 27, 18 e 23; Mc. 5, 25; 8, 23-25; 10, 13 sg.; Lc. 4, 40; 13, 31 ecc.; Act. 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); poi con l'incensazione, con l'unzione dei sacri oli, specialmente del crisma, secondo le circostanze, con la formula della preghiera consacratoria, …
… Essa serve ad indicare il significato particolare che si vuol dare al rito, lo scopo specifico che con esso si intende conseguire. È già menzionata questa preghiera in alcuni testi neo-testamentari, come associata all'i. d. m.: cf. Act. 6, 6; 8, 15-17; 13, 3. Tertulliano, poi, De Baptismo, 8, scrive: « Manus imponitur per benedictionem advocans et invitans Spiritum Sanctum »; s. Cipriano, Epist., 73, 9: « Per nostram orationem ac manus …
loro s. con l'imposizione delle mani (Act. 13, 3; 14, 22),
13:4
… Marco, evangelizzano l'isola, percorrendola in tutta la sua lunghezza da Salamina a Pafo, ove risiedeva il proconsole Sergio Paolo - allora C. era provincia senatoria - alla cui presenza si svolse la disputa di s. Paolo con il falso profeta Bar Iesu (Act. 13, 4-12). Dopo il Concilio apostolico, al principio del secondo viaggio missionario, Barnaba si staccò da Paolo e ritornò nell'isola (Act. 15, 39). S. Paolo passò nel mare di C. nell'andata …
SELEUCIA. - Città marittima di Siria, nominata due volte nella Bibbia (I Mach. 11, 8; Act. 13, 4); la più importante tra le varie di questo nome. …
13:5
Fu fiorente colonia giudaica e fu evangelizzata da s. Paolo e da Barnaba (Act. 13, 5) che vi fu martirizzato.
… Sia Gesù (cf. Mt. 4, 23; Lc. 4, 16 sgg.; 13, 10) sia i suoi discepoli (Act. 9, 20; 13, 5.14; 14, 1; 17, 1.17; 18, 4.19.26; 19, 8) approfittarono di tale usanza per diffondere la nuova dottrina. …
13:6
BAR IESU (ΒΑΡΙΗΣΟΎΣ: « FIGLIO DI GESÙ »)
… Questo miracolo converti il proconsole (Act. 13, 6-12). Il Crisostomo (Hom. in Act., 28, 2: PG 60, 211) osserva che questo castigo era temporaneo, per indurre B. alla fede; Origene afferma (in Exod.: PG 12, 276) che il mago credette infatti in Cristo.
… Nell'Impero romano il termine aveva questo senso peggiorativo di fattucchiere (il mago Elima, Bariess, Act. 13, 6-8; Simone μαγεών, Act. 8, 9). Nella Volgata del Vecchio Testamento magus rende diversi termini ebraici indicanti «indovini», «incantatori».
Gli scritti profetici abbondano di rimproveri contro il ricorso alla m. (cf. Os. 4, 12; Is. 2, 6; 3, 2 sg.; 57, 3; Ier. 27, 9; Mal. 3, 5), e l'avversione perdura negli scritti del Nuovo Testamento (Act. 8, 9; 13, 6.10; 19, 19). Ciò dimostra quanto fosse radicata nel popolo la tendenza verso la m.; in epoca ellenistica appare evidente anche dai numerosi papiri magici greci, nei quali ricorrono spesso …
13:7
… Ma Adone sull'indicazione eusebiana « Sub Sergio Paulo proconsule Asiae » credette di riconoscervi il proconsole Sergio Paolo di cui parlano gli Act. 13, 7-12, senza pensare all'anacronismo del sec. I con il II sec. Melitone aveva ricordato che al tempo del martire S. a Laodicea era sorta la grande questione sulla Pasqua. …
SERGIO PAOLO. - Proconsolo romano a Cipro durante il primo viaggio missionario di s. Paolo (Act. 13, 7-12).
13:8
BAR IESU (ΒΑΡΙΗΣΟΎΣ: « FIGLIO DI GESÙ »)
Da Act. 13, 8, parrebbe che Ἐλύμας sia l'equivalente (μεθερηνεύεται) del nome del mago. …
13:10
… per impedire la loro unione con Dio; frustra le vie di Dio per la salvezza degli uomini (Mt. 13, 19,30). Onde l'opposizione tra «i figli del d.» e «i figli di Dio» (Io. 8, 44, 47 [Giuda è d.: 6, 71]; I Io. 3, 8,10) i primi compiuti le «opere del d.» (Act. 13, 10) che si riassumono nell'impostura o seduzione (Io. 8, 44; I Tim. 4, 2; Apoc. 12, 9; 20, 9; cf. Act. 5, 3-4), con cui alla verità e giustizia si sostituisce il peccato (Rom. 1, 25-27; …
13:12
Nel racconto dell'episodio s. Luca (Act. 13, 12-13) cambia il nome dell'Apostolo: «Saulo che è anche Paolo».
13:13
… Jud., XIV, 10; XVI, 6), da Cicerone (Pre Flacco, 28), da molti decreti di Cesare e di Augusto con privilegi per gli Ebrei di quelle province, nonché dal racconto dei viaggi missionari di s. Paolo (Act. 13, 13-14, 28 ecc.).
… Siccome M., giunto a Perge (v.), si era ritirato dalla comitiva per ritornare a Gerusalemme (Act. 13, 13), s. Paolo non lo volle con sé nella seconda spedizione apostolica (49-50). …
… Barnaba propose di prendere ancora il cugino Marco, che nel primo viaggio li aveva abbandonati a Perge in Panfilia (Act. 13, 13). P. si oppose energicamente, rinunzando anche alla compagnia di Barnaba, che se ne andò con Marco a Cipro (ibid. 15, 39). Il posto di Barnaba fu occupato da Sila (v.) o Silvano, che …
P. fu un centro cristiano antichissimo dell'Asia Minore; vi si fermò due volte s. Paolo nel suo primo viaggio (Act. 13, 13; 14, 25) e divenne capitale della provincia ecclesiastica della Panfilia. …
13:14
… Iud., XII, 3, 4). Nella loro sinagoga, tra il 45 e il 47, s. Paolo annunciò, in un lungo discorso, Gesù Messia e Figlio di Dio, ottenendo molte conversioni (Act. 13, 14-52). Paolo con Barnaba (primo viaggio apostolico) venivano da Perge, distante da A. ca. 168 km.
Il cardine della questione è nel valore che Paolo stesso dà ai termini di Galazia e di G. Le « Chiese della Galazia » (1, 2) sono, per lui, quelle di Antiochia pisidica, d'Iconio, di Listra e di Derbe, fondate durante il primo viaggio missionario (Act. 13, 14-14, 21) e riviste all'inizio del secondo (Act. 15, 36; 16, 1), oppure comunità costituite solo durante il secondo viaggio nei territori di Tavium, di Ancira e di Pessinunte, abitati dalle …
… Nel periodo successivo, specialmente nella diaspora, i Giudei in tal giorno si raccoglievano in preghiera nelle sinagoghe, per leggere la Bibbia e recitare i salmi (cf. Act. 13, 14, 15; 15, 21; 16, 13). Però tale servizio liturgico appare legato al giorno del s. solo in un secondo tempo, mentre primitivo ed essenziale risulta, e sempre, il concetto del riposo. …
13:15
ARCHISINAGOGO (EBR. RŌŠ HAK-KĒNĒSETH « CAPO DELLA ASSEMBLEA »)
… Su invito dell'a., Gesù prese la parola nella sinagoga di Nazaret (Lc. 13, 14). L'a. aveva probabilmente un consiglio, i cui membri sono talvolta detti anche « a. » (Act. 13, 15). Una buona conquista della predicazione di Paolo fu l'a. Crispo di Corinto (Act. 18, 8). Vincenzo Cavalla
È da tenere poi presente che gran parte della predicazione apostolica si è sviluppata nelle riunioni sinagogali, nelle quali, come Cristo (Lc. 4, 16 sgg.) così gli Apostoli, dalle letture e della Legge e dei profeti » (Act. 13, 15; 15, 21) traevano argomento per l'insegnamento cristiano. È evidente che essi abbiano seguito a tenere lo stesso metodo, anche quando i credenti si separarono dalla sinagoga. …
… Nell'antichità si parla solo di un arcisinagogo (Mc. 5, 22; Lc. 13, 14; Act. 13, 15; 18, 8), detto in ebraico rôf bêth hak-hênêseth, cui spettava di dirigere le riunioni, e di un ministro od inserviente (Lc. 4, 20), chiamato in ebr. hazzân ed in greco ὕπρετῆς, …
13:16
in qualche modo di ricostruirne le grandi linee (discorsi di Pietro: Act. 2, 14-40; 3, 12-26; 5, 29-32; 10, 34-43; discorsi di Paolo: Act. 13, 16-41; 17, 22-31; discorso di Stefano: Act. 7, 2-53). Soprattutto nei Vangeli sinottici si hanno il riflesso e l'espressione della c. apostolica. …
… Ivi un sabato, nella sinagoga, P. ai Giudei e proseliti convenuti tenne un discorso (Act. 13, 16-41), che è un esempio ammirevole di catechesi primitiva ed un sommario di teologia paolina. …
… Fa riscontro Seneca: « Cum interim usque eo sceleratissimae gentis consuetudo valuit, ut per omnes iam terras recepta sit; victi victoribus leges dederunt ». I p., spesso detti φοβούμενος (ο σεβόμενος) τὸν θεόν (Act. 10,2; 13, 16) sono fra i primi adepti di s. Paolo. …
13:20
… maggiori vengono attribuiti 40 anni [Iudc. 3, 11; 5, 32; 8, 28; cf. 13, 1), 80 anni [3, 30], 20 anni [cf. 16, 31; 4, 3]), risultano 410 anni; ma essendo secondo I Reg. 6, i tutto il tempo dall'esodo fino alla edificazione del Tempio di soli 480 anni (cf. Act. 13, 20: dall'ingresso in Palestina fin ai re 450 anni), per i Giudici rimarrebbero soltanto ca. 330 anni (cf. Iudc. 11, 26: 300 anni). …
13:21
… egiziane al ventunesimo anno di Šošenk (945-924), cioè al 925 a. C. La divisione del regno si mette dunque ca. il 930 a. C., il regno di Salomone (ca. 40 anni) 971-930, il regno di David (parimenti ca. 40 anni) 1012-971, il regno di Saul ca. 1050-1012 (cf. Act. 13, 21). Nei libri dei Re si dà per ogni re di Giuda il sincronismo col re contemporaneo d'Israele e la durata del regno. …
SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
… Samuele profitò dell'entusiasmo popolare per intronizzare il re a Galgal e trasmettergli la sua autorità (I Sam. 11-12). Secondo Act. 13, 21, il regno di S. durò 40 anni. …
13:27
… morte (Num. 15, 32-36). Nel giorno di sabato non solo si deve osservare il riposo, ma si devono anche offrire a Dio dei sacrifici (Ex. 46, 4): gli Ebrei si raccoglievano nelle sinagoghe per pregare e per ascoltare la parola di Dio (Act. 15, 21; 13, 27).
13:28
All'infuori della narrazione del processo di Gesù Cristo, in cui P. ha sì gran parte, egli è nominato sei volte nel Nuovo Testamento, tre volte con il nome completo, in Lc. 3, 1; Act. 4, 27; I Tim. 6, 13; altre tre volte con il solo soprannome di P.: Lc. 13, 1; Act. 3, 13; 13, 28. Di passaggio, s. Luca (13, 1) accenna ad un episodio di crudeltà in cui P. fece uccidere un gruppo di Galilei nel Tempio, mentre stavano offrendo sacrifici.
13:31
ξ) Le manifestazioni della nuova vita. - Gli Apostoli nella loro predicazione si presentano come testimoni della nuova vita di G., e connettono costantemente il loro apostolato con G. risorto: cf. Act. 4, 33; 2, 32; 3, 15; 13, 31; I Cor. 9, 1. Gli Apostoli sentono inoltre che devono il dono dello Spirito Santo all'influsso del Risorto, che essi chiamano « spirito vivificante » (I Cor. 15, 45; cf. Act. 2, 33). …
13:33
… sentono inoltre che devono il dono dello Spirito Santo all'influsso del Risorto, che essi chiamano « spirito vivificante » (I Cor. 15, 45; cf. Act. 2, 33). La cristologia della prima predicazione apostolica chiama G. il C. e Figlio di Dio (Act. 2, 36; 13, 33; per tutto il contenuto di essa in relazione alla Risur-
3. Unicità del senso letterale. - Il fatto, piuttosto raro, che un testo veterotestamentario nel Nuovo Testamento venga applicato e spiegato in modi differenti (p. es., Ps. 2, 7, in Act. 13, 33 e Hebr. 1, 5 e 5, 5; o Is. 53, 4, in Mt. 8, 17 e I Pt. 2, 24), ha indotto vari teologi, particolarmente dal sec. XVI in poi, ad ammettere e difendere la teoria del plurileteralismo, …
13:35
… Il M., infine, come discendente di David (II Sam. 7, 16), è un uomo; e David ne descrive le sofferenze (Ps. 21 [22]) e la Risurrezione (Ps. 15 [16]; cf. Act. 2, 25-32; 13, 35 sgg.; A. Vaccari, La Redenzione, Roma 1934, pp. 165-90). Certo i contemporanei del gran Re e, talvolta, lo stesso profeta (Sum. …
… Fondatore e Capo della Chiesa (Io. 10, 36; Act. 13, 35), come Dio, è la s. infinita, la s. sussistente, che coincide con ciò che è il fondamento ultimo di ogni s.: la pienezza dell'Essere divino, l'atto puro. …
13:41
ABACUC (EBR. HÂBAQQÛQ; SETTANTA: ἈΜΒΑΚΟΎΜ CONFONDENDOLO COL PERSONAGGIO DI DAN. 14, 32)
… conoscenza della gloria di Jahweh» e più ancora in 2, 4 «il giusto nella sua fede vivrà», nucleo di tutto il libro, citato tre volte da S. Paolo (secondo i Settanta) come «Scrittura» (Rom. 1, 17; Gal. 3, 11; Hebr. 10, 37-38). L'Apostolo cita inoltre (Act. 13, 41) il passo 1,5 tra il gruppo dei libri «profetici».
13:46
ETNICO-CRISTIANI. - Nome con cui si usa indicare i non giudei convertiti al cristianesimo nel l'evo apostolico ("Ἑλληνός: Act. 14, 1; 17, 4, ecc.; Rom. 1, 16; 2, 9 sg.; Gal. 2, 3, ecc.; τὸ ἕβνη: Act. 10, 45; 11, 1.18; 13, 46; Gal. 2, 12.14).
13:47
… Graecus) equivale nel Nuovo Testamento a «pagano» (Io. 7, 35; Act. 11, 19; 14, 1; 18, 4; Rom. 1, 14, 16; 2, 9 sgg.; 3, 9; Gal. 3, 28) in opposizione a Ἰουδαῖος; οἱ Ἕλληνες equivale a τὰ ἔθνη (cf. Act. 13, 47), con esplicito riferimento al mondo culturale greco-romano. …
13:50
… Allora, però, incominciarono anche le ostilità dei Giudei, che, valendosi in modo speciale di alcune proselite, obbligarono i missionari ad abbandonare la città (ibid. 13, 50). Essi si diressero verso est e raggiunsero Iconio nella Licaonia, ove svolsero un breve apostolato finché non vennero allontanati dall'opposizione giudaica. …
13:51
… Paolo e Barnaba, nel loro primo viaggio missionario, vi si rifugiarono, scacciati da Antiochia di Pisidia (Act. 13, 51-52) e ne evangelizzarono i principali centri: Iconio (Act. 14, 1-6), Listra e Derbe (ibid. 14, 6). La popolazione, incolta e politeista, pur conoscendo la lingua greca, seguitava a parlare …
13:52
… In generale, le espressioni « Spirito di Dio, Spirito del Cristo, Spirito Santo » sono equivalenti per designare la Persona divina; ma « Spirito Santo » indica piuttosto talora il suo influsso o carisma (Act. 6, 5; 10, 38; 11, 24; 13, 52; II Cor. 6, 6); il criterio più sicuro è di esaminare se allo Spirito vengono attribuite funzioni personali o se viene distinto dalle altre due Persone divine. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione 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')). Pubblico dominio.