Naxt in Iconium they preach, vvhere many being conuerted of both sortes, the obstinate Ievves raise persecution, 6 Then in the tovvnes of Lyca•nīa, vvhere the Heathen first seing that Paul had healed one borne lame, are hardly persuaded but they are Gods. 18 but aftervvard, by the instigation of the malitious Ievves, they stone Paul, leauing him for dead. 20 And so hauing done their circuite, they returne the same vvay confirming the Christians, and making Priests for euery Church. 2• And being come home to Antioche in Syria, they report al to the Church there.
1And it came to pass in Iconium that they entered together into the synagogue of the Jews and so spoke that a very great multitude both of the Jews and of the Greeks did believe.Avvenne similmente in Iconio, che entrarono insieme nella sinagoga de' Giudei, e ragionarono di modo, che una gran moltitudine di Giudei, e di Greci credette.AND it came to passe at Iconium that they entred together into the synagogue of the Ievves, and so spake, that a very great multitude of Ievves and of the Greekes did beleeue.Factum est autem Iconii, ut simul introirent in synagogam Judæorum, et loquerentur, ita ut crederet Judæorum et Græcorum copiosa multitudo. 2But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren.Ma i Giudei, che si rimasero increduli, miser su, e irritarono gli animi de' Gentili contro de' fratelli.But the Ievves that vvere incredulous, stirred vp and incensed the hartes of the Gentils to anger against the brethren.Qui vero increduli fuerunt Judæi, suscitaverunt et ad iracundiam concitaverunt animas gentium adversus fratres. 3A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands.Si fermaron però molto tempo, predicando liberamente affidati nel Signore, il quale confermava la parola della sua grazia, concedendo, che segni, e prodigj fossero per le loro mani operati.A long time therfore they abode, dealing confidently in our Lord, vvho gaue testimonie to the vvord of his grace, graunting signes and vvonders to be done by their handes.Multo igitur tempore demorati sunt, fiducialiter agentes in Domino, testimonium perhibente verbo gratiæ suæ, dante signa et prodigia fieri per manus eorum. 4And the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles.E si divise il popolo della città: e alcuni erano pe' Giudei, altri per gli Apostoli.And the multitude of the citie vvas deuided: and certaine of them in deede vvere vvith the Ievves, but certaine vvith the Apostles.Divisa est autem multitudo civitatis: et quidam quidem erant cum Judæis, quidam vero cum Apostolis. 5And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously and to stone them:Ma sollevatisi i Gentili, e Giudei con i loro capi, affine di oltraggiargli, e lapidarli,And vvhen the Gentils and the Ievves vvith their princes had made an assault, to vse them contumeliously, and to stone them,Cum autem factus esset impetus gentilium et Judæorum cum principibus suis, ut contumeliis afficerent, et lapidarent eos,
6They, understanding it, fled to Lystra and Derbe, cities of Lycaonia, and to the whole country round about: and were there preaching the gospel.Considerata la cosa, si rifugiarono per le città della Licaonia, Listra, e Derbe, e per tutto il paese all'intorno, e quivi si stavano evangelizzando.vnderstanding it, they fled to the cities of Lycaónia, Lystra and Derbé, and the vvhole countrie about, and there they vvere euangelizing.intelligentes confugerunt ad civitates Lycaoniæ Lystram et Derben, et universam in circuitu regionem, et ibi evangelizantes erant. 7And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother’s womb, who never had walked.Or in Listra trovavasi un uomo impotente nelle gambe, stroppiato fin dall'utero della madre, il quale non si era mai mosso.And a certaine man at Lystra impotent of his feete sate there, lame from his mothers vvombe, that neuer had vvalked.Et quidam vir Lystris infirmus pedibus sedebat, claudus ex utero matris suæ, qui numquam ambulaverat. 8This same heard Paul speaking. Who looking upon him and seeing that he had faith to be healed,Questi stette a sentire i ragionamenti di Paolo. Il quale avendolo mirato, e vedendo che aveva fede d'esser salvato,This same heard Paul speaking. Vvho looking vpon him, and seeing that he had faith for to be saued,Hic audivit Paulum loquentem. Qui intuitus eum, et videns quia fidem haberet ut salvus fieret, 9Said with a loud voice: Stand upright on thy feet. And he leaped up and walked.Ad alta voce disse: Alzati ritto tu' tuoi piedi. E saltò su, e camminava.he said vvith a loud voice, Stand vp right on thy feete. And he leaped & vvalked.dixit magna voce: Surge super pedes tuos rectus. Et exilivit, et ambulabat. 10And when the multitudes had seen what Paul had done, they lifted up their voice in the Lycaonian tongue, saying: The gods are come down to us in the likeness of men.Ma le turbe veduto quello, che avea fatto Paolo, alzaron la voce, dicendo nel linguaggio di Licaonia: Sono, discesi a noi degli dei in sembianza di uomini.And the multitudes vvhen they had seen vvhat Paul had done, lifted vp their voice in the lycaónian tongue, saying, Gods made like to men, are descended to vs.Turbæ autem cum vidissent quod fecerat Paulus, levaverunt vocem suam lycaonice, dicentes: Dii similes facti hominibus descenderunt ad nos. 11And they called Barnabas, Jupiter: but Paul, Mercury: because he was chief speaker.E davano a Barnaba il nome di Giove, e quel di Mercurio a Paolo: perché questi era, che portava la parola,And they called Barnabas, Iupiter: but Paul, Mercurie, because he vvas the cheefe speaker.Et vocabant Barnabam Jovem, Paulum vero Mercurium: quoniam ipse erat dux verbi.
12The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.E di più il sacerdote di Giove, il qual (Giove) era all'entrare della città, condotti de' tori con le corone dinanzi alle porte, voleva insieme con le turbe far sagrifizio.The Priest also of Iupiter that vvas before the citie, bringing oxen & garlands before the gates, vvould vvith the people sacrifice.Sacerdos quoque Jovis, qui erat ante civitatem, tauros et coronas ante januas afferens, cum populis volebat sacrificare. 13Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,La qual cosa udita avendo gli Apostoli Barnaba, e Paolo, stracciatesi le tonache, saltarono in mezzo alle turbe, gridando,Vvhich thing vvhen the Apostles Barnabas & Paul heard, renting their coates, they leaped forth into the multitudes, cryingQuod ubi audierunt Apostoli, Barnabas et Paulus, conscissis tunicis suis exilierunt in turbas, clamantes 14And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:E dicendo: O uomini, perché fate voi questo? Anche noi siam uomini mortali simili a voi, che vi predichiamo di rivolgervi da queste vanità a Dio vivo, che fece il cielo, e la terra, e il mare, e tutto quello, che è in essi.and saying, Ye men, vvhy doe you these things? Vve also are mortal, men like vnto you, preaching to you for to conuert from these vaine things, to the liuing God that made the heauen, and the earth, and the sea, and al things that are in them:et dicentes: Viri, quid hæc facitis ? et nos mortales sumus, similes vobis homines, annuntiantes vobis ab his vanis converti ad Deum vivum, qui fecit cælum, et terram, et mare, et omnia quæ in eis sunt: 15Who in times past, suffered all nations to walk in their own ways.Il quale nelle età passate permise, che tutte le genti camminassero le loro vie.vvho in the generations past suffred al the Gentils to goe their ovvne vvaies.qui in præteritis generationibus dimisit omnes gentes ingredi vias suas. 16Nevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful Seasons, filling our hearts with food and gladness.Sebbene non lasciò se medesimo senza testimonianza, facendo benefizj, dando dal cielo le pioggie, e le stagioni fruttifere, dando in abbondanza il nudrimento, e la letizia a' nostri cuori.Hovvbeit he left not him self vvithout testimonie, being beneficial from heauen, giuing raines, and fruiteful seasons, filling our hartes vvith foode & gladnes.Et quidem non sine testimonio semetipsum reliquit benefaciens de cælo, dans pluvias et tempora fructifera, implens cibo et lætitia corda nostra.
17And speaking these things, they scarce restrained the people from sacrificing to them.E con dir tali cose appena trattennero il popolo dal fare ad essi sagrifizio.And speaking these things, they scarse appeased the multitudes from sacrificing to them.Et hæc dicentes, vix sedaverunt turbas ne sibi immolarent. 18Now there came thither certain Jews from Antioch and Iconium: and, persuading the multitude and stoning Paul, drew him out of the city, thinking him to be dead.Ma sopraggiunsero da Antiochia, e da Iconio alcuni Giudei: e svolsero la moltitudine, e lapidato Paolo lo strascinarono fuori della città, giudicando che ei fosse morto.But there came in certaine Ievves from Antioche and Icónium: and persvvading the multitudes, and stoning Paul, they drevv him out of the citie, thinking him to be dead.Supervenerunt autem quidam ab Antiochia et Iconio Judæi: et persuasis turbis, lapidantesque Paulum, traxerunt extra civitatem, existimantes eum mortuum esse. 19But as the disciples stood round about him, he rose up and entered into the city: and the next day he departed with Barnabas to Derbe.Ma avendolo attorniato i discepoli, si alzò, ed entrò in città, e il dì seguente si parti con Barnaba per Derbe.But the disciples compassing him round about, he rising vp, entred into the citie, and the next day he vvent forth vvith Barnabas vnto Derbè.Circumdantibus autem eum discipulis, surgens intravit civitatem, et postera die profectus est cum Barnaba in Derben. 20And when they had preached the gospel to that city and had taught many, they returned again to Lystra and to Iconium and to Antioch:E avendo annunziato il Vangelo a quella città, e fattivi molti discepoli, ritornarono a Listra, e a Iconio, e ad Antiochia,And vvhen they had euangelized to that citie, and had taught many, they returned to Lystra and Icónium, and to Antioche:Cumque evangelizassent civitati illi, et docuissent multos, reversi sunt Lystram, et Iconium, et Antiochiam, 21Confirming the souls of the disciples and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.Confortandole anime de' discepoli, e ammonendogli a star fermi nella fede: e dicendo, come al regno di Dio arrivar dobbiamo per via di molte tribolazioni.confirming the hartes of the disciples, and exhorting them to continue in the faith, and that by many tribulations vve must enter into the kingdom of God.confirmantes animas discipulorum, exhortantesque ut permanerent in fide: et quoniam per multas tribulationes oportet nos intrare in regnum Dei.
22And when they had ordained to them priests in every church and had prayed with fasting, they commended them to the Lord, in whom they believed.E avendo ordinato (dopo l'orazione, e il digiuno) de' sacerdoti per essi in ciascheduna chiesa, gli raccomandarono al Signore, nel quale avevano creduto.And vvhen they had ordained to them Priests in euery Church, and had praied vvith fastings, they commended them to our Lord in vvhom they beleeued.Et cum constituissent illis per singulas ecclesias presbyteros, et orassent cum jejunationibus, commendaverunt eos Domino, in quem crediderunt. 23And passing through Pisidia, they came into Pamphylia.E scorsa la Pisidia, giunsero nella Panfilia,And passing through Pisidia, they came into Pamphylia,Transeuntesque Pisidiam, venerunt in Pamphyliam, 24And having spoken the word of the Lord in Perge, they went down into Attalia.E annunziata la parola del Signore in Perge, scesero ad Attalia:and speaking the vvord of our Lord in Pergé, they vvent dovvne into Attalia:et loquentes verbum Domini in Perge, descenderunt in Attaliam: 25And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished.E di li navigarono ad Antiochia, di dove erano stati posti nelle mani della grazia di Dio per l'opera, che avevano compiuta.and from thēce they sailed to Antioche, vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished.et inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus quod compleverunt. 26And when they were come and had assembled the church, they related what great things God had done with them and how he had opened the door of faith to the Gentiles.E al primo loro arrivo, adunata la Chiesa, raccontarono, quanto grandi cose avesse fatto Dio con essi, e come avesse aperto alle genti la porta della fede.And vvhen they vvere come, and had assembled the Church, they reported vvhat great things God had done vvith them, & that he had opened a doore of faith to the Gentils.Cum autem venissent, et congregassent ecclesiam, retulerunt quanta fecisset Deus cum illis, et quia aperuisset gentibus ostium fidei. 27And they abode no small time with the disciples.E si trattener non poco tempo con a discepoli.And they abode no litle time vvith the disciples.Morati sunt autem tempus non modicum cum discipulis.
14:1
Witham
And of the Greeks. Which is here put for the Gentiles. (Witham)
14:2
Haydock
The unbelieving Jews stirred up, etc. It would hence appear, that the former were not very scrupulous in the means they took to oppose the gospel. They, who would have been dreadfully scandalized to have spoken to a Gentile for any good purpose, are not very nice in having intercourse with them to irritate them against the apostles. Such is the general conduct of men whose religion is vain. That sacred name is used for a pretext to authorize the most unwarrantable actions. (Haydock)
14:3
Witham
To the word of his grace. That is, of the gospel, and the law of grace. (Witham)
14:6
about the year A.D. 43.
14:8
Calmet
Perceiving that he had. It does not appear that St. Paul had any previous conversation with the man he healed on this occasion, or demanded from him any testimony of his faith. But he saw that he had faith, perhaps by inspiration, or by the confidence and eagerness the lame man may have shewn in his countenance and actions. (Calmet, etc.)
14:11
And they called Barnabas, Jupiter. Perhaps because he was of taller and finer stature; for, according to Nicephorus (hist. 2:37.) St. Paul was very low in size, and much bent; hence St. Chrysostom says of him, tricubitalis est, et coelos transcendit, though not more than three cubits high, he yet transcends the heavens, and hence for his eloquence, he was called Mercury. Jupiter was said to take Mercury with him, as may be seen in Amphitryone Plauti.
14:12
Garlands. These might be for the victims, as they generally were crowned, or had gilded horns. Victima labe carens, praestantissima forma, Sistitur ante aras, vittis praesignis et auro.---Ovid.
Pliny
Or they might be for the two pretended gods, as it was usual to crown their statues. (Pliny, lib. xvi. Acts 4.)
Virgil
The priests likewise themselves, who sacrificed, wore crowns. (Virgil, Aeneid ii.)
14:14
We also are mortals. The enraptured people wished to pay divine homage, thoein, to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and "neither to Peter nor to Paul, saith St. Augustine, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories." (lib. viii. de Civit. Dei. Acts 27.)
14:15
Witham
Suffered all nations to walk in their own way. Literally, dismissed all nations, suffering them to run on in their idolatry, and other sins, not favouring them with a written law, as he did the Jews, etc. (Witham)
14:16
Witham
He left not himself without testimony. Inasmuch as the Gentiles had always the light of reason, and such lights, that by the created things of this world, and from the visible effects of God's providence, they might have come to the knowledge of the true God, the creator of all things. See Romans 1. (Witham)
Menochius
God did not leave himself without testimony among the Gentiles. He did not leave them without the means of discovering the way which led to him. They had the law of nature engraved in their hearts, the knowledge of good and evil, etc. (Menochius)
Therefore they were inexcusable, if they did not know him. The invisible things of God, his eternal divinity might have been known to them from the consideration of the visible creation. (Romans 1:20.)
14:21
Denis the Carthusian
Through many tribulations. Our daily offences require the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Woe then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? etc. (Denis the Carthusian)
14:22
Witham
When they had ordained for them priests.[Ver. 22. Cum constituissent presbyteros, cheirotonesantes presbuterous. Mr. Bois on this verse: Si usum loquendi potius quam syllabas ipsas, quibus inhaerere saepè parum tutum est, respicias, cheirotonein, nihil aliud declarat, quam constituere, creare, ordinare. See Mr. Legh, in thesauro linguae graecae.] The Protestant translation, following the grammatical etymology of the Greek word presbyter, always puts elders. Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of bishops or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word priest, as well as the French word prêtre, come from presbyter. But of this word more hereafter. We may also take notice, that the Calvinists here translate, ordained by election, pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, etc. (Witham)
Bristow
We see from this text, 1st, that Sts. Paul and Barnabas were bishops, having authority to confer holy orders: 2nd. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3rd. that fasting and praying were constant preparatives for holy orders. (Bristow)
14:24
Bible de Vence
This Antioch was a sea-port in Pamphylia. (Bible de Vence)
14:25
Witham
From whence they had been delivered, up to their ministry, and their apostolical mission by the grace of God; that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. (Witham)
14:27
Calmet
No little time. It is not precisely known how long he remained there, nor what he did. St. Luke relates nothing of what happened from the 46th year of Christ to the 51st [from A.D. 46 to A.D. 51], in which the Council of Jerusalem was held. It is probable St. Paul spent that time carrying the gospel among the neighbouring provinces. (Calmet)
14:12
12. They vvould sacrifice.) This loe is the diuine vvorship, consisting in external sacrifice, and in acknovvledging the parties vvorshipped to be gods Aug. li. 10. de Ciu. Dei. •. 1. vvhich may be done to no man nor creature, 〈◊〉. and therfore the Apostles refuse it vvith al possible diligence, and al the Angels and Saincts in heauen refuse that adoration by sacrifice. The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth. She hath but one external Sacrifice, vvhich is in the holy Masse, of Christs body and bloud: Aug. li. 8. de Ciu. 6. 27. that she offereth to God alone, and neither to Peter nor to Paul (saith S. Augustine) though the Priest that sacrificeth standeth ouer their bodies, and offereth in their memories. Dulta. But other kindes of honours and dueties, inferior vvithout al comparison (hovv great so euer they be) to this, vve do, as the Scriptures and Nature teache vs, to al Superiors in heauen and earth, according to the degrees of grace, honour, and blessednes that God hath called them vnto, from our B. Ladie Christs ovvne mother, to the lest seruant he hath in the vvorld, for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie, if they had either grace, learning, faith, or natural affection.
••. Had ordained.) The Heretikes, to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people, 〈Greek〉 and that they neede no other Ordering or Consecration by Bishops, pressing the profane vse of the Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth, Heretical translation against holy orders. translate thus, Ordained by election. Vvhereas in deede this vvord in Scripture signifieth, 〈Greek〉. Ordering by imposition of hands, as is plaine by other vvordes equiualent, Act. 6, 13. 1 Tim. 4. •. 2 Tim. 1. Vvhere the Ordering of Deacons, Priests, and others is called Imposition of hands: not of the people, but of the Apostles. And this to be the Ecclesiastical vse of the vvord, Hiero. in 11. Esa. appeareth by S. Hierom saying (as is before alleaged) that 〈Greek〉 i• the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand.
••. Priests.) Heretical trāslation against Priesthod. Euen so here also, as before, fleing from the proper, apt, knovven, vvord & vvhich is most precisely correspondent to the very Greeke in our tongue and al nations, they translate for Priest, Elder, that is, for a calling of Office, a vvord of age: for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers, appropriated to holy Order, a vulgar, common, and profane terme: Vvith as litle grace as if they should translate Pontificem, a bridgemaker, the Maior of London, the Bigger of London. And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke, and againe guilefully from the Greeke to the vulgar English. Such corruption of Scriptures their hatred of Priesthod driueth them vnto. If they had translated it so vvhen the Scriptures vvere first vvritten, (at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification, and vvhen it vvas yet taken sometimes in common profane sort, as 1 Tim. 5. or there only vvhere our aūcient Latin version turneth Presbyter into Senior, because the vvord vvas not yet vvholy and only appropriated to holy Orders, as aftervvard by vse of many hundred yeres it vvas and is) their dealing might haue had some colour of honestie and plainesse, vvhich novv can not be but of plaine falshod and corruption, and that of further purpose then the simple can see. Vvhich is to take avvay the office of Sacrificing and other functions of Priests, proper in the nevv Testamēt to such as the Apostles often, and the posteritle in maner altogether call Priests, Presbyteros. Vvhich vvord doth so certainely imply the authoritie of sacrificing, If Sa⸢ce⸣rdos. be a Priest, much more Presbyter. that it is by vse made also the onely English of Sacerdos, the Aduersaries them selues as vvel as vve, so translating it in al the old and nevv Testament: though they can not be ignorant that Priest commeth of Presbyter, and not of Sacerdos: and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos, but to shevv that Presbyter is in the nevv Lavv, that vvhich Sacerdos vvas in the old: the Apostles abstaining from this and other like old names at the first, and rather vsing the vvordes, Bishops, Pastors, and Priests, because they might be distinguished from the Gouernours and sacrificers of Aarons order, vvho as yet in the Apostles time did their old functions still in the Temple. And this to be true, and that to be a Priest, is to be a man appointed to sacrifice, the Heretikes them selues calling Sacerdos alvvaies a Priest, must needes be driuen to confesse. Presbyter. Although their folly is therein notorious, to apply vvillngly the vvord Priest to Sacerdos, and to take it from Presbyter vvhereof it is properly deriued, Priest. not only in English, but in other languages both french and Italian. Preb•re. Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church, Preti. & to giue it vvholy & onely to the order of Aaron, vvhich neuer had it before our Priesthod began. Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do, and yet neuer men behaued them selues more fondly in the same: as vvhosoeuer marketh the distinction of their Elders, Ministers, Deacons, and such like, shal perceiue.
〈Greek〉
14:16
The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord, though the mysterie of our Redemption vvere not opened to them.
14:18
Concordanza 2. Cor. 11, 25.
14:22
Vve see by this, first that SS. Paul & Barnabas vvere Bishops, hauing here authoritie to giue holy Orders: secondly, that there vvas euen then a difference betwixt Bishops and Priests, though the name in the primitiue Church vvas often vsed indifferently: lastly, that alvvaies fasting & praying were preparatiues to the giuing of holy Orders.
14:25
Concordanza Act, 13, 2.
14:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
“And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” (
14:2
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… “So that,” it says, “a great multitude both of Jews and Greeks believed.” For it is likely they discoursed as to Greeks also. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
… But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, “Agitating the multitude.” ( β ) Just what was done at Iconium—that they may have the additional condemnation of destroying others besides themselves. (
14:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” (
14:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… or rather, of their boldness indeed their own hearty good-will was the cause—therefore it is that for a long while they work no signs—while the conversion of the hearers was (the effect) of the signs, though their boldness also contributed somewhat. “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.” (
14:5
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… x. 34 .) “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… “Who witnessed,” it is said, “before Pontius Pilate.” ( 1 Tim. vi. 13 .) Then the boldness—“and granted signs and wonders to be done by their hands.” Here he speaks it as concerning their own nation. “And the multitude of the city,” etc. ( v. 4, 5 .) Accordingly they did not wait for it, but saw the intention of attacking them,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… 5–7 .) Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man.
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 32
… for he shook off from his hand, unhurt, the biting viper; and the cripple stood upright on his feet at the apostle’s word, and his strength was at once restored.
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Tertulliano † 220 d.C. The Prescription Against Heretics 40
… Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. “And he leaped,” it says, “and walked.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… 16 )—but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but
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san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
… But the men of the present day, if they were all collected in one place, would not be able, with infinite prayers and tears, to do the wonders that once were done by the handkerchief of St. Paul. He too by his prayers raised the dead, and wrought such other miracles, that he was held to be a god by heathen;
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 10.7
… and thine often infirmities.” And again, of another he saith, “But Trophimus I have left at Miletus sick.” And writing to the Philippians, he said, “Epaphroditus was sick nigh unto death.” For if, when this was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying, “The gods are come down to us in the likeness of men;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 54
… but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.” ( v. 5, 6 .) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again (viz. as in
san Girolamo † 420 d.C. Against Vigilantius 5
5. Madman, who in the world ever adored the martyrs? who ever thought man was God? Did not
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san Giustino † 165 d.C. The First Apology epistle-of-marcus-aurelius-to
… And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… ( 1 Cor. xv. 10 .) And this I constantly affirm, not only from his Epistles, but also from the Acts. For if there were anywhere a season for oratory, to him men everywhere gave place. Wherefore also he was thought by the unbelievers to be Mercurius, because he took the lead in speech. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… ii. 30 .) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and “they called” the one “Jupiter and” the other “Mercurius.” (
… These are the things which Palut taught us, with whom thy venerable self was acquainted; and thou knowest that Palut was the disciple of Addæus the apostle. Abgar the king also, who was older than this Abgar, who himself worshippeth idols as well as thou, he too believed in the King Christ, the Son of Him whom thou callest Lord of all the gods.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 42
… Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought “garlands and oxen.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 35
… But not so the Apostles: that they were pure from vainglory, they showed by their doings: in that, when some were calling them Gods and were ready to sacrifice-unto them oxen with garlands, they did not merely just forbid what was doing, but they even rent their clothes. (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 3
… but that which had no reference to them, his going, namely, from them into Judæa, he doth not add definitely. When however he had been proved wrong , he afterwards says here boldly, “toward Judæa.” And this too befel for good, lest any among them should conceive of them (the Apostles,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 4
… But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man’s cure. “Ye men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? ( ch. iii. 12 .) We also are men of like passions with you. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… But when they saw the garlands, then they went out, and rent their garments, “Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
(Recapitulation.) “Which when the Apostles,” etc. (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 1
… What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, “Through the will of God.” So here again he hath used the expression “through.” “And Timothy the brother,” he saith; of course then he too was an Apostle,
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 10
… We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, “Sirs, why do ye these things? we also are men of like passions with you.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 97.10
… they were not pleased. Did they perchance refuse to be sacrificed to, because they abhorred to be compared to devils? No, but because they shuddered at divine honour being paid to men. Their own words show this: it is no guess of ours; for the text of the book goeth on to say how they were moved.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.9
… who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.”
Tertulliano † 220 d.C. On Repentance 5
… For there is no other thing but contumacy which subverts fear. Since there is no exception which defends from liability to penalty even such as are ignorant of the Lord—because ignorance of God, openly as He is set before men, and comprehensible as He is even on the score of His heavenly benefits, is not possible
sant'Atanasio di Alessandria † 373 d.C. Against the Heathen (Contra Gentes) 35
… 3. And I say this not on my own authority, but on the strength of what I learned from men who have spoken of God, among them Paul, who thus writes to the Romans : “for the invisible things of Him since the creation of the world are clearly seen, being understood by the things that are made;” while to the Lycaonians he speaks out and says
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 4.9
9. Believe then that this Only-begotten Son of God for our sins came down from heaven upon earth, and took upon Him this human nature of like passions
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, “Preaching unto you to turn from these vanities unto God.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 10
… let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” ( Acts iii. 12 .) Unto
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… ii. 46 .) Seest thou his humility? seest thou his excellent spirit? seest thou this habit of lowliness? Listen also to the Apostles, saying at one time, "Why fasten ye your eyes on us, as though by our own power or godliness we had made this man to walk? ( Acts iii. 12 .) And again, “We are men of like passions with you.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 3
… He would give up no right of his Master’s: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, “Sirs, why do ye these things to us? we also are men of like passions with you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… 12 .) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And in another place, “Why do ye these things? We also are men of like passions as you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, “What are ye doing? we also are men of like passions with you” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… ( b ) For they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. ( a ) What then? if He be Maker of all things, why does He not also attend to these things by His Providence?—“Who in times past suffered all nations to walk in their own ways” (
papa san Leone I Magno † 461 d.C. Sermons 12
… And yet He left Himself not without witness, doing them good, giving rain from heaven and fruitful seasons, and filling our hearts with food and gladness
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 7.3
… When therefore thou hearest that, “In the beginning God made the heaven and the earth,” run not hastily over the declaration; but traverse in thy mind the breadth of the earth; and reflect how He hath spread out so sumptuous and exquisite a table for us, and provided us with such abundant gladness.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… 16 )—but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… “Filling,” he says, “with food and gladness.” ( Jer. v. 24 .) With large liberality ( φιλοτιμίας ) the food is given, not merely for a frugal sufficiency, nor stinted by the need. “And saying these things, they scarcely stopped the multitudes” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… “And saying these things, they scarcely stopped the multitudes” ( v. 18 )—indeed by this very thing they gained most admiration—“from sacrificing to them.” Do you observe that this was the point with them to put an end to that madness? “But there came,” it says, “certain Jews from Antioch and Iconium” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
… ( ch. xiv. 2, 19 .) This is what Paul says of them: “Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost.” ( 1 Thess. ii. 16 .) Why did he not stay? for if (at Lystra,
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Marvellous, truly marvellous, are these things, and yet not so marvellous as those. “When they had laid many stripes upon him, they cast him into prison.” ( Acts xvi. 23 .) And again; being in bonds, “they were singing hymns unto God.” ( Acts xvi. 25 .) And again; “They stoned him, and dragged him out of the city, supposing that he was dead.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… Having persuaded the multitude”—for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. “Lest any man,” he says, “should think of me above that which he seeth me to be, or that he heareth aught from me.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” (
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san Barnaba † 61 d.C. The Epistle of Barnabas 7
… [They place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, “Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.”
san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, “that we must out of much tribulation enter into the kingdom of God.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.15
… and not to me only, but unto all them also that love His appearing.” “In that day,” he says, He will give it—not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that “through much tribulation we must enter into the kingdom of God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? “Confirming,” it says “the souls of the disciples:” ἐπιστηρίζοντες , “further establishing;” so that they were established, but they added more thereto. “And that we must,” etc. (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 2
This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. “For through many tribulations,” he says, “we must enter into the kingdom of God.” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… Now this number denotes the period in which, in this age and on this earth, it behoves us to be ruled by Christ in accordance with that painful discipline whereby “God scourgeth,” as it is written, “every son that He receiveth;” and of which also an apostle says that “we must through much tribulation enter into the kingdom of God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.21
… For admirably, when he had said, “Thousands of men rejoicing:” immediately he added, “The Lord is in them.” That we may not wonder why they rejoice, “The Lord is in them.” For through many tribulations we must needs enter into the kingdom of God,
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.38
… For “through much tribulation we must enter into the kingdom of God.” For “strait is the gate and narrow is the way which leadeth unto life, and few there be which find it.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 5.39
And indeed these things cannot be without heavy labour and trouble. But let us remember the labours of those who went before us; and what we endure will not be hard. For We must through many tribulations enter into the kingdom of God (
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Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 51
… From the loving desire for the Saviour we have been called Christians, as the whole world itself attests, and as the apostles also plainly declare. Yea, further, that best master-builder of His, Paul himself, has laid our foundation, that is, the foundation of the Church and has put us in trust of the law, ordaining ministers, and presbyters,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… 20 .) For the joy indeed and without alloy is this, to suffer aught for Christ’s sake. (i) “And that through much tribulation:” what sort of cheering ( προτροπή ) is this? how did they persuade them, by telling them at the outset of tribulations? Then also another consolation.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… 23 .) Do you mark Paul’s ardor?—Then other consolation: “Commended them,” it says, “to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia (
14:26
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… “Commended them,” it says, “to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia ( v. 24, 25 ): ( l ) and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
… —“Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” ( ch. xi. 26 ): there, that he had been “commended to the grace of God” (
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san Dionigi di Alessandria † 265 d.C. Containing Epistles, or Fragments of Epistles 10.6
… for I was absent indeed in the body, as I said, but present in the spirit. And in Cephro indeed a considerable church sojourned with us, composed partly of the brethren who followed us from the city, and partly of those who joined us from Egypt. There, too, did God open to us a door
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… xiii. 2 .) “And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 75.7
… Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that, through the grace of the Lord Jesus Christ, we shall be saved, even as they. Then all the multitude kept silence;” and to his opinion the Apostle James, and all the elders together, gave consent.
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1. FACTUM EST AUTEM ICONII, UT, etc., LOQUERENTUR (id est evangelizarent Christi fidem et legem), ITA UT CREDERET JUDAEORUM ET GRAECORUM (id est Gentilium) COPIOSA MULTITUDO. Ita S. Chrysostomus, tomus 3. Iconium. — Urbs est famosa in Lycaonia ad Taurum montem, de qua Plinius, lib. V, cap. XXVII. Altera ejusdem nominis est: priore hic agitur. Inter Graecos hic conversos illustrissima fuit S. Thecla, miris laudibus a Patribus celebrata et nuncupata Apostolica, ac primogenita S. Pauli. Haec enim desponsa juveni nobilissimo, ditissimo et formosissimo, ait S. Epiphanius, haeres. 78, audito Paulo ardenter de virginitate disserente, sponso relicto, ad castrum Christi coelestis sponsi thalamum advolavit, eique sese voto virginitatis sacravit, ideoque a matre et sponso accusata, plurima et maxima tormentorum genera constanter subiit, ac illaesa superavit, nimirum ignes, serpentes, leones, ursos, tauros, etc., in quibus astitit ei Christus, prae se ferens vultum S. Pauli, eam confortans. Tradit S. Chrysostomus hic, hom. 25, Theclam, ut custodem carceris quo Paulus Iconii detinebatur inclusus, sibi conciliaret, gemmis ac mundo muliebri distractis, pecuniam inde acceptam illi donasse, ut ad Pauli colloquium admitteretur. « Audi, ait, de Beata Thecla illa, ut Paulum videret, aurum suum dedit: tu autem, ut Christum videas, nec obolum das. » Addit S. Hieronymus, epist. ad Oceanum, tom. IX: « Thecla, ait, post tentationem passionis Antiochiae, a Paulo prohibetur pariter pergere. » Nam, ut habetur in Actis S. Theclae, quae probat Baronius, Thecla a tormentis libera, verbi cupida, magistri avida, profecta est Antiochiam Pisidiae ad Paulum: sed ipse, ne quod offendiculum daret Evangelio, eam dimisit. Praeclare S. Ambrosius, lib. II De Virginibus, eas exhortans: « Thecla, ait, doceat immolari, quae copulam fugiens nuptiarum, et sponsi furore damnata, naturam etiam bestiarum veneratione virginitatis mutavit: namque parata ad feras, cum aspectus quoque declinaret virorum, ac vitalia ipsa saevo offerret leoni, fecit, ut qui impudicos detulerant oculos, pudicos referrent. Cernere erat lingentem pedes bestiam cubitare humi, muto testificante sono, quod sacrum virginis corpus violare non posset. Ergo adorabat praedam suam bestia, et propriae oblita naturae, naturam induerat, quam homines amiserant. » Et S. Zeno, Episcopus Veronensis, serm. De Timore: « Adversus Theclam, ait, accusator acerrimus eximit linguae gladium, cum suis sibi ministris publicae leges inserviunt. Stimulis acuitur feritas in ferocitatem, et tamen mitior hominibus invenitur. Ne quid sane tam dirae inhumanitatis deesse videatur, immittuntur et marina monstra. Laciniis omnibus expoliatur puella, vestitur incendio. Inter tot instrumenta mortis spectatore metuente, secura calcat genera universa terrorum. Incolumis quasi orbe subacto, de illo feralis caveae loco jam non miserabilis, sed mirabilis funereo habitu excedit, victi saeculi triumphum reportans, quam tot suppliciis omnes crediderant perituram. » Et S. Nazianzenus, in Praecept. ad Virgin.: Quis Theclam necis eripuit flammaque periclo? / Quis validos ungues vinxit rabiemque ferarum? / Virginitas, o res omni mirabilis aevo! / Virginitas fulvos potuit sopire leones. Quocirca ab Isidoro Pelusiota, epist. ad Tharasium, et ab aliis, Thecla vocatur « Protomartyr, » eo quod inter feminas prima pro Christi [fide] in theatrum descenderit, impietatem per tormenta prostraverit, et triumphum fidei ac virginitatis egerit. Unde idem Isidorus Pelusiota, lib. I, epist. 160: « Adde, inquit, muliebrium victoriarum ac trophaeorum caput, hoc est, illam omnibus laudibus celebratam Theclam, quae tanquam immortalis pudicitiae columna prostat, quaeque e media turbidarum affectionum tempestate, tanquam fax incensa, ad portum ab omnibus fluctibus immunem appulit. » Hinc S. Hieronymus, in Chronicis, celeberrimam illam Melaniam comparat Theclae. Et S. Gregorius Nyssenus, frater S. Basilii, epistola ad Olympium monachum, asserit sororem suam Macrinam, ob egregium sanctitatis meritum, dicendam esse Theclam, idque ex coelesti praenuntio. Defuncta est Thecla anno aetatis circiter 90, sepulta Seleuciae, ubi miraculis clara, totius Orientis concursu olim visitabatur. Relata inter Sanctos in Martyrol. Romano legitur die 23 septembris. Praeter alios scripsit Vitam S. Theclae Basilius, Seleuciae Episcopus, sub annum Domini 450, qui Concilio Constantinopolitano et Calcedonensi interfuit, cujus exemplar Graecum Romae exstat in Biblioth. Sfortiana, quam nuper lustravi, quod in Latinum idioma transtulit Petrus Pantius, Decanus Bruxellensis. In ea multa Basilius narrat de S. Paulo, quae Lucas praetermisit, ut quod Christus Pauli specie Theclae ad ignem damnatae astiterit, eamque confortarit et ab igne intactam servarit: quod Paulus ob Theclam a se conversam fuerit incarceratus, flagellatus, et in exilium actus delituerit cum Onesiphoro ejusque filiis in sepulcro, ibique plures dies cibo abstinens oraverit pro Thecla ad rogum damnata, quae liberata ad Paulum accessit, cum eoque Antiochiam perrexit, ubi bestiis objecta, sed a Deo erepta, Paulum requirens, ab eo Iconium remissa fidei propagandae causa; postquam multos ibidem et Seleuciae ad Christum convertisset, post multos agones et miracula, « haudquaquam vita defuncta est, sed viva subsidens, in terram ingressa, quae Deo ita volente in ejus gratiam discessit, seque illi aperuit eo in loco quo in divina ac sacra Liturgiae mensa constructa, in orbe columnis argentoque undique fulgente cincto, est constituta. Unde tanquam ex canali virginalis suae beneficentiae, copiose ibidem profluentis, contra omnem dolorem atque aegritudinem salutares remediorum fontes egentibus postulantibusque emittit: ita ut locus ille publica jam medicinae officina, et commune terrarum orbis propitiatorium sit factus. » Haec Basilius, quem laudat Baronius, In Martyr., die 23 septembris. Eadem habent Althelmus, Metaphrastes et alii in Vita S. Theclae. Non quod S. Thecla non sit mortua, sed quod instar S. Joannis, in locum subterraneum sibi a Deo destinatum descendens, ibi animam virgineam uni Christo dicatam debitamque reddiderit. Adjicit deinde Basilius librum secundum de Miraculis S. Theclae. Simili modo Deus Mosi in monte Nebo, S. Clementi in mari, S. Catharinae in Sina, S. Agathae et aliis per angelos paravit et adornavit sepulcrum, imo mausoleum. Denique Basilius S. Theclam quoque vocat Protomartyrem, quia prima multoties martyrium passa est, esto Deus eam miraculose a morte praeservarit. Eamdem vocat Apostolam, quia fidem Christi disseminavit. Eadem virginum fuit dux et primiceria. Horum omnium doctor et incentor fuit S. Paulus, qui et S. Theclae abeunti, ultimumque sanctitatis et perfectionis monitum a se poscenti, hoc dedit: « Bene se habent rationes tuae, o virgo. In omnibus fidei robur tute excelluit, et jam Apostolicos labores curriculaque superasti, etc. Abi igitur, et verbum doce, Evangelicumque cursum perfice, et in partem mei pro Christo laboris veni. Eo enim te Christus mea opera elegit, ut ad Apostolicum te etiam munus provoheret, et urbem aliquam nondum Christianae religionis praeceptis imbutam tibi committeret. Nam et tibi tua talenta multiplicanda sunt. » Haec et plura Basilius, qui subdit Theclam profectam Seleuciam, ibi multos convertisse, ac tandem ibidem in pace quievisse. Quocirca S. Chrysostomus dilaudans S. Theclam, eam ob tot tantosque agones fortiter superatos « magnum, ante victoriam martyrii, martyrium appellat. » Iconii quoque Paulus convertit S. Tryphaenam et Tryphosam, quas proinde salutat et laudat, quod laborent in Domino, puta in promovenda fide et pietate Christiana, Rom. xvi, 12; de quibus in Romano Martyrologio, die 20 novembris, ita legimus: « Iconii in Lycaonia SS. mulierum Tryphaenae et Tryphosae, quae S. Pauli praedicatione et exemplo Theclae, in Christiana disciplina plurimum profecerunt: » de quibus habentur plura in actis S. Theclae.
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2. AD IRACUNDIAM CONCITAVERUNT (ἐκάκωσαν, id est malignitate impleverunt, fecerunt malos, hoc est, malevolos, aversos, offensos, iracundos) ADVERSUS FRATRES, — id est Christianos, praesertim Apostolos, quasi novatores essent et turbatores Reipublicae, inducentes novum Deum crucifixum ejusque novam fidem et religionem. Nonnulli Graeci codices, teste Beda, et Latini manuscripti addunt: « Deus autem et pacem fecit, » q. d. Deus malignitatem hanc et malevolentiam discussit convertitque in benevolentiam, ac Gentiles benignos et benevolos Apostolis effecit, juxta illud, Proverb. xvi, 7: « Cum placuerint Domino viae hominis, inimicos quoque ejus convertet ad pacem. » Idem per omnia hodie experiuntur viri pii, praesertim Apostolici et qui animas Deo lucrifaciunt. Idem experta S. Theresia in propagando suo Ordine, dicebat se comperisse illa monasteria fuisse utilissima, quae initio plus contradictionis et persecutionis sustinuissent. Quocirca neminem debere animo cadere, cum in primordiis magnorum operum odia insurgunt: hoc enim evidens esse signum secuturi fructus; sicut aspera hiems et nives signum, imo causa sunt copiosae frugis et messis secuturae.
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3. MULTO IGITUR TEMPORE DEMORATI. — Vox « igitur » respicit versum primum, esto remotiorem, scilicet « ut crederet Judaeorum et Graecorum copiosa multitudo: » haec enim causa, scilicet copiosa conversio, fecit Paulum et Barnabam diutius ibidem demorari. Aut certe respicit id quod est in Graecis nonnullis: « Deus autem pacem dedit. » Pax enim sinebat Apostolos ibidem commorari et fiducialiter evangelizare. Denique ad proxime praecedentia referas hoc sensu, q. d. Quia Judaei averterant animos Gentilium a Paulo et Barnaba, hac de causa iidem ibidem diutius commorati sunt, ut sua patientia, constantia, sanctitate, zelo et miraculis eos ad se et ad Christum converterent. Unde et sequitur, vers. 4: « Divisa est autem multitudo civitatis, » etc. FIDUCIALITER AGENTES IN DOMINO, — confidenter, libere et intrepide evangelizantes verbum Domini: hoc enim est παρρησία, de qua dixi, cap. IV, vers. 29; « in Domino, » id est in negotio Domini, puta in Christi Evangelio propagando; vel « in Domino, » id est ope Domini. Vide can. 25 in S. Paulum. VERBO GRATIAE SUAE. — Evangelium vocatur « verbum gratiae, » hic et cap. xx, vers. 24 et 32: primo, quia summam gratiam annuntiat et affert; nimirum Dei amicitiam, justitiam, salutem et vitam aeternam; secundo, quia doctrina ejus et praecepta sunt gratiosa, nimirum blanda, suavia et efficacia, quae animos etiam duros et ferinos flectunt, molliunt, incurvant.
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4. DIVISA EST, — ἐσχίσθη, id est scissa est, schismate secta et divisa est. CUM APOSTOLIS — Paulo et Barnaba, qui a Spiritu Sancto, cap. xiii, vers. 2, missi sunt evangelizare, aeque ac duodecim illi primi a Christo.
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5. UT CONTUMELIIS AFFICERENT. — Melius transtulit Interpres graecum ὑβρίσαι, quam Pagninus, Erasmus et Vatablus, qui vertunt, « ut vim facerent »; quia Apostoli contumelias non timebant, hinc eis vim intentant, ait Erasmus; sed neque vim, lapidationem aut mortem timebant, et Graecum ὑβρίσαι proprie significat injuriam et contumeliam verborum, non vim verberum. ET LAPIDARENT EOS, — quasi blasphemos.
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6. INTELLIGENTES — Apostoli hanc Judaeorum et Gentilium contra se conspirationem. Unde Tigurina vertit, « re intellecta. »
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7. INFIRMUS PEDIBUS, — ἀδύνατος, id est impotens, invalidus, qui scilicet pedibus non poterat consistere, nec ambulare: unde perpetim sedebat vel jacebat. Similem claudum simili modo sanavit S. Petrus, cap. III, vers. 1.
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8. QUI INTUITUS EUM, — ἀτενίσας αὐτῷ, id est cum in eum oculos defixisset, cum intento et fixo obtutu cum esset intuitus. ET VIDENS QUIA FIDEM HABERET, UT SALVUS FIERET. — Nimirum quod crederet dictis Pauli, speraretque se ab eo curandum et sanandum, ac tacite sanitatem ab eo peteret et efflagitaret. « Nam ejus desideria vultus, oculi, gestus, attentio in audiendo, satis prodebant, » ait Beda. Rursum spiritu prophetico Paulus penetravit in animum claudi, viditque ejus fidem, spem et desiderium sanitatis. Simili dono discretionis spirituum S. Hilarion videbat secreta cordium, teste S. Hieronymo, in ejus Vita. Idem donum habuit S. Antonius, S. Franciscus, S. Catharina Senensis, S. Ignatius, S. Xaverius et alii: hinc infert S. Chrysostomus animam hujus claudi prius sanatam esse per fidem, quam corpus.
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9. DIXIT MAGNA VOCE, — ut tota multitudo et claudus, qui longius aberat, eam audirent, scirentque non esse magicam mussitationem et incantationem. Rursum magna vox indicium et effectus erat magnae fidei et spei, qua Paulus hoc miraculum patravit. Mystice, magna voce evocandus est, qui per pravam consuetudinem malitiam fere vertit in naturam, cujus symbolum fuit Lazarus mortuus quatriduanus, quem Christus valido clamore et lacrymis e sepulcro evocavit, dicens: « Lazare, veni foras, » Joan. xi, 43. Ita ex S. Augustino Beda. SURGE. — Graeca, Syra et nonnulli Latini codices addunt: Tibi dico: In nomine Domini Jesu Christi, surge, etc. Ubique enim Apostoli Jesum Christum praedicabant, eoque invocato miracula patrabant, ut populis ostenderent ipsum esse Salvatorem mundi. EXILIVIT, — illico in pedes se erexit, tum ex agilitate pedum sibi a Paulo restituta, tum ex laetitia, juxta oraculum Isaiae xxxv, 6: « Tunc saliet sicut cervus claudus. »
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10. DII SIMILES FACTI HOMINIBUS (graece ὁμοιωθέντες, id est assimilati, puta assumentes speciem humanam) DESCENDERUNT AD NOS. — Sicut Christiani e Sanctis Scripturis et Historiis norunt angelos saepe hominibus apparuisse in corpore assumpto; sic idem de suis diis credebant Gentiles. Unde Poetae multa fabulantur de Jovis, Saturni, Mercurii aliorumque deorum descensu in terram, amoribus, praeliis, facinoribus et gestis. Porro ignorarunt Gentiles Filii descensum in carnem per unionem hypostaticam, quo factus est homo. Hinc patet Paulum et Barnabam supra hominem divinum quid spirasse in vultu, voce, moribus, miraculis, ut viderentur non tam homines esse, quam angeli, imo dii de coelo lapsi. Vide Eusebium, lib. III Praepar. Evang., cap. IX. Vir ergo Apostolicus eos imitetur, ut inter homines, ait S. Chrysostomus, quasi angelus angelice vivat, et angelorum sanctitatem, spiritum, beneficentiam, suavitatem et gratiam imitetur. Hinc Apostolus, ad Galat. scribens, cap. IV, vers. 14: « Sicut angelum Dei, inquit, excepistis me, sicut Jesum Christum. » Sic S. Petrum quasi angelum Dei veneratus est Cornelius, Act. x, 25. Ita S. Bernardus, S. Dominicus, S. Franciscus colebantur a populis quasi homines coelo delapsi. Vide dicta Malach. ii, 7, ubi sacerdos vocatur angelus Domini exercituum. Sic et Alexander Magnus, Judaeis licet infensus, adoravit Jaddum Pontificem eorum, eique omnia postulata concessit.
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11. ET VOCABANT BARNABAM JOVEM. — Primo, quia Barnabas statura et forte aetate erat grandior, ait Lyranus. Paulus vero parvo, contracto et incurvo corpore. Unde de eo ait S. Chrysostomus, « tricubitalis est, et coelos transcendit. » Idem tradit Nicephorus, formam et figuram Pauli describens, lib. II Historiae, cap. XXXVII. Secundo, quia Barnabas, ait S. Chrysostomus, vultu erat pulchro et joviali, aeque ac moribus liberalis, benignus, beneficus; sicut Jupiter dicitur a juvando, ait Varro, quasi juvans pater; ac Graeci eum vocant Ζῆνα, quod vitae sit auctor. Unde Cicero, lib. II De Natura deorum: « A Poetis, inquit, dicitur Divum atque hominum pater, a majoribus autem nostris Optimus Maximus. Et quidem ante optimus, id est beneficentissimus, quam maximus, quia majus est certeque gratius prodesse omnibus, quam opes magnas habere. » Nihil enim ita divinitati est proprium, atque benefacere: ipsa enim est velut mare bonorum, in omnia exundans, et quasi sol radiis suis omnia quaquaversum illustrans, calefaciens, foecundans. Quocirca nil hominem ita similem Deo reddit, ac beneficentia in omnes. Hinc Nazianzenus, orat. De Cura pauperum: « Esto, ait, calamitoso Deus. » Quapropter Gentiles Jovem coronabant corona ex olea, quae semper est virens, pinguis, benefica et multae utilitatis. Nam, ut de eo canit Orpheus, Jupiter omnipotens est primus, et ultimus idem. / Jupiter est caput et medium: Jovis omnia munus. / Jupiter est fundamen humi, ac stellantis Olympi. Tertio, quia Barnabas sua specie et gravitate silens assistebat Paulo, eique quasi nuntio et praeconi suo annuebat, uti Jupiter annuit Mercurio eoque praecone utitur. Unde nonnulli putant Jovem ab Hebr. Jehova, et per crasin Jova, qui per Mosen et Prophetas est locutus, esse nuncupatum. Certe Varro Jovem Judaeorum Deum esse putavit, ait S. Augustinus, lib. I De Consensu Evang., cap. XXII. Sic Moses fuit quasi Deus Pharaonis et Aegypti, cujus Mercurius, id est os et interpres fuit Aaron. Audi Deum ad Mosen loquentem, Exodi vii, 1: « Ecce constitui te Deum Pharaonis, et Aaron frater tuus erit propheta tuus. » Modum subdit et explicat: « Tu loqueris ei omnia quae mando tibi, et ille loquetur ad Pharaonem, ut dimittat filios Israel de terra sua. » PAULUM VERO MERCURIUM, QUONIAM IPSE ERAT DUX VERBI. — Mercurius fuit Jovis filius, ex Maia, Atlantis filia, genitus; habitus est deus sermonis et facundiae: dictus est Mercurius, quasi medicurius, id est medius inter homines currens, inquit Arnobius, et S. Augustinus, lib. I De Civit., cap. XIV, eo quod sermo inter homines currat medius. Graece dictus est Ἑρμῆς, Hermes (isque Trismegistus, id est ter maximus) ἀπὸ τοῦ ἐρεῖν καὶ μηχάνησθαι, quod loqui excogitaverit et machinatus sit, ait Plato in Cratylo, et ibidem Proclus: vel ut Phavorinus, ἀπὸ τοῦ εἴρω, id est annuntio. Unde et Iris dicta, quasi nuntia Deorum, coeli et pluviae. Hinc Horatius, lib. I Carm., ode 10: Mercuri, facunde nepos Atlantis, / Qui feros cultus hominum recentum / Voce formasti catus, et decorae / More palaestrae: / Te canam, magni Jovis et Deorum / Nuntium, curvaeque lyrae parentem. Unde et mercibus praeerat: inde Mercurium nuncupatum esse censet Festus, quasi mercium curam, eo quod inter vendentes et ementes sermo sit medius, quo paciscuntur et contractum ineunt. Ideo et alas in capite et pedibus ipsi addunt, volentes signare velocem ferri per aera sermonem: ideo et nuntius dicitur, quia per sermonem omnia enuntiantur, ait S. Augustinus, lib. VII De Civit., cap. XIV. Hinc secundo, Mercurius dictus est deus oratorum, mercatorum, negotiorum, palaestrae, viarum et itinerum dux: unde pedibus ejus dant talaria, eumque alitem et alipedem vocant. Denique dictus est cordis et sermocinationis dominus, rationis et veritatis deus. Hinc victimarum linguas offerebant Mercurio, teste Homero: ita Pierius, Hieroglyp. lib. XXXIII, cap. XI et XIII. Ubi addit Mathematicos docere linguam regi a stella Mercurii; sicut splen regitur a Saturno, hepar a Jove, sanguis a Marte, cor et cerebrum a Sole, renes et genitura a Venere, stomachus a Luna. Tertio, Cicero, Aristides et alii tradunt Mercurium invenisse non tantum litteras, sed et musicam et palaestram, luctamque ac Geometriam. Unde a Galeno, in Suasoria, Mercurius vocatur artium omnium parens. Idcirco Maiae et Jovis filius dicitur, hoc est, τοῦ νοῦ καὶ φρονήσεως, eo quod ex mente et prudentia oratio dicatur; vel, ut Phurnutus ait, ideo Maia natus est, id est ex speculatione et inquisitione: μαῖα enim, id est obstetrix, quae obstetricandi officium parturientibus gerit, ita dicta est, quod scrutando et inquirendo foetus in lucem producat. Juniorem quoque effingebant Mercurium, eo quod non senescat oratio; et quadratum, propter firmitatem et veri sermonis robur. Quarto, Mercurius erat caduceator, interpres, praeco et nuntius Deorum ad homines: unde ab Orpheo vocatur Jovis angelus, et ab Hesychio εὐάγγελος, quia evangelium, id est bonum nuntium, affert. Hinc et pingitur cum caduceo ac duobus draconibus virga implicatis, quod hoc initium fuerat Mercurio pacis. Quocirca Martialis de eo sic canit, lib. VII: Cyllenes, coelique decus, facunde minister, / Aurea cui torto virga dracone viret. Isidorus vero: Mercurius, inquit, virgam tenet, quae serpentes dividit, id est venena: nam bellantes et dissidentes interpretum oratione sedantur. Virgilius autem, IV Aeneides, sic de eo canit: Tum virgam capit: hac animas ille evocat Orco. Unde a Laertio vocatur Quaestor animarum, quod eas post mortem suscipiat, quasi potestatem habens tam in coelum, quam in infernum. Hinc et Nomius, id est legifer, quod leges ferat; appellatur aeque ac χαριοδότης, id est gratiae dator. Haec Giraldus, Syntagm., lib. IX, et Pierius, Hieroglyp., lib. XXXIII. Denique proverbium est, κοινὸς Ἑρμῆς, id est communis Mercurius, significans opes et bona in commune esse conferenda, publicaeque utilitati studendum, de quo Lucianus in Votis. Paulus ergo vocatur Mercurius: Primo, quia Barnabae non tantum erat interpres, sed et dux verbi: facundia enim praecellebat Barnabam. Secundo, quia non tantum eloquens erat, sed et efficax in dicendo. Unde S. Hieronymus, Apolog. ad Pammach., pro lib. Contra Jovin.: « Quotiescumque, ait, Paulum Apostolum lego, videor mihi non verba audire, sed tonitrua, etc.; quocumque respexeris, fulmina sunt. » Tertio, quia pollebat sapientia, eaque verbis exprimebat: unde Festus praeses eam admirans, dicebat: « Insanis, Paule; multae te litterae ad insaniam convertunt, » Actor. xxvi, 24. Quarto, quia in tertium coelum raptus, coelestis videbatur orator, et nuntius e coelo ad homines missus, qui non nisi coelestia spirans, homines Orco addictos revocare, coelestes efficere et in coelum transmittere satagebat; ideoque draconum, id est daemonum, suggestiones discussit, bella et litigia sustulit, pacem plenam induxit, legem et gratiam Christi propagavit, totique orbi communem fecit.
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12. SACERDOS QUOQUE JOVIS, QUI (scilicet Jupiter, ut patet Graeco, non sacerdos) ERAT ANTE CIVITATEM. — q. d. Qui (Jupiter) in suburbiis suam habebat aram et templum, aeque ac suum sacerdotem et sacrificulum. Ita Graeca et Syrus. TAUROS ET CORONAS, — id est tauros coronatos. Est hendiadys, qualis est illa Virgilii, II Georg., Victori velatum auro vittisque juvencum, id est velatum aureis vittis. ET CORONAS, — quas capiti victimae, puta tauri, imponebant, iisque illum coronabant, ut significarent victimam hanc dari Jovi, qui est rex regum. Unde et apud Persas, non tantum sacerdotes ejus coronas gestabant in capite, sed et quotquot praesentes aderant: quin et templi fores, aras, columnas, etc., sertis et coronis exornabant. Idem fecere Judaei parta victoria, I Machab. IV, vers. 57. Idem fecerunt olim et etiamnum faciunt Christiani. Unde S. Paulinus, in Natali III S. Felicis, ait: Spargite flore solum, praetexite limina sertis. Porro corona primitus soli Jovi et diis dabatur. Corona enim symbolum est absolutae perfectionis, cumuli bonorum, regni, victoriae, triumphi, felicitatis et gloriae, quae soli Deo competit. Audi Plinium, lib. XVI, cap. IV: « Antiquitus nulla corona nisi Deo dabatur; » postea heroibus quoque data est. Unde subdit Plinius: « Feruntque primum omnium Liberum patrem imposuisse capiti suo ex hedera; postea deorum honori sacrificantes sumpsere, victimis simul coronatis. » Idem, lib. XII, cap. XIX: « Coronas ex cinnamo interrasili auro inclusas, primus omnium in Templis Capitolii et Pacis dicavit Imperator Vespasianus. » Ita Pausanias, in Eliacis, memorat Jovem ex auro et ebore factum ac olea coronatum in sede sua sedere. Vide Tertullianum, lib. De Corona militis. Hoc exemplo Samii ob placatum sibi ab Aesopo (ut habet ejus Vita) Croesum, Aesopo ad eos redeunti, velut salutari cuidam numini, coronas attulerunt. Hinc irrisus fuit Metellus Pius, « qui se in Hispania deum faciebat, dum patiebatur sibi in transenna sedenti a demisso Victoriae simulacro, cum tonitruum machinato strepitu, sicuti capiti coelesti, coronas imponi sibique adeo supplicari, » ait Valerius Maximus, lib. IX, cap. 1, et Macrobius, lib. II Saturn., cap. XIV. Victimas ergo coronabant, quia Deo coronato non nisi coronata, id est absoluta, selecta, perfecta et eximia offerenda sunt. Unde Ovidius, XV Metamorph.: Victima labe carens, et praestantissima forma / Sistitur ante aras, villis praesignis et auro. Ibidem, lib. I Fastor.: State coronati plenum ad praesepe juvenci. Ita Iphigenia, Agamemnonis filia, cum immolanda duceretur ad sacrificium, coronata fuit, teste Euripide in Iphigenia. Plutarchus quoque in Paulo Aemilio: « Post hos, inquit, ducebantur auratis cornibus armentales boves centum viginti, mitris ornati et corollis. » Insuper saepe coronae hae erant ex illa herba, vel flore, qui deo, cui sacrificabatur, erat sacer: puta ex hedera, si Baccho; ex pinu, si Pani; ex olea, si Minervae, etc., sacrificaretur: communiter tamen erant ex cupressu, quia haec erat feralis indexque mortis. Unde Prudentius, in Apoth.: Pontificum festis ferienda securibus illic / Agmina vaccarum steterant, vitulasque revinctas / Fronte coronatas umbrabat torta cupressus. ANTE JANUAS. — Tigurina, ad vestibula: utrumque enim significat Graecum πυλῶνας, et vestibula, sive atria domorum, sunt in introitu earum juxta januas. Syrus, ad fores atrii, ubi commorabantur, scilicet Paulus et Barnabas in civitate. Sacerdos ergo Jovis habitans extra civitatem juxta fanum Jovis, non ibi voluit sacrificare Paulo et Barnabae, utpote absentibus et degentibus in civitate; sed comitatus turba populi cum pompa ingressus est civitatem, adiitque domum in quam, peracto miraculo, fugientes humanas laudes, ait Cajetanus, se receperant Apostoli, ibique ante januam voluit eis sacrificare: quod illi videntes, e domo exilierunt et sacrificium imo sacrilegium prohibuerunt. VOLEBAT SACRIFICARE, — tam Mercurio quam Jovi.
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13. QUOD UBI AUDIERUNT — scilicet tam voces clamantium: « Dii similes hominibus ad nos descenderunt, » quam strepitum et apparatum sibi sacrificare volentium. Habebant enim donum linguarum, aeque ac caeteri Apostoli, ac proinde Lycaones lycaonice loquentes recte intelligebant, esto id negare videatur S. Chrysostomus. Conscissis tunicis suis. — Solebant enim Judaei audientes blasphemiam et sacrilegium (quale hoc erat sacrificare Apostolis quasi diis), in ejus detestationem et execrationem scindere vestes, ut hoc signo sibi cor intimo dolore tangi et quasi scindi testarentur, ac blasphemiam cum blasphemo dignam esse quae plane dirumperetur et discinderetur. Quocirca vestes frequentius scindebant a collo secundum humeros usque ad pectus, ubi est cor et doloris sensus, ut tradunt Hebraei in libro Misnaroth de volum. parvo, cap. III. Idem fecisse Aeneam tradit Virgilius, Aeneid. V: Tum pius Aeneas humeris abscindere vestem, / Auxilioque vocare deos et tendere palmas. EXILIERUNT, — ἐξεπήδησαν, id est insilierunt in turbam, ut eam compescerent; sicut herus insilit in domum incendio flagrantem, ut illud extinguat. Moraliter: Disce hic quam Apostoli alieni fuerint ab honoris ambitu, ac vicissim quam zelosi honoris divini, ut illum a se amolirentur, inviolatumque Deo, quasi debitum et proprium conservarent. Vide hic S. Chrysostomum ample de humilitatis laude disserentem.
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14. MORTALES SUMUS, SIMILES VOBIS HOMINES. — Graece ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, id est nos similibus passionibus et malis obnoxii, quibus vos, sumus homines: inter has autem passiones et mala, praecipua est mors. Unde Noster apte vertit, mortales, q. d. Sumus homines mortales, non dii immortales; praesertim quia tota hominis vita est cursus ad mortem, imo perpetua et longa quaedam mors. Nam, ut ait Gregorius, hom. 37 in Evang.: « Ipse quotidianus defectus corruptionis, quid est aliud quam quaedam prolixitas mortis? » Hinc moraliter disce, contra superbiam efficax remedium esse memoriam et meditationem mortis. Ita Salomon in omni sua gloria dicebat, Sap. VII, 1: « Sum quidem et ego mortalis homo, similis omnibus, » etc. Et Antiochus humiliatus et percussus a Deo: « Justum est, ait, subditum esse Deo, et mortalem non paria Deo sentire, » II Machab. IX, 12. Alexander Magnus, teste Curtio, in morte agnovit se hominem infirmum et imbellem: « En, ait, morior, quem falso deum esse dicebatis. » Constantius Imperator Romam ingressus, Hormisdae Persae ostendens ejus magnificentiam, petiit quid sibi de ea videretur? Cui ille: « Romae, aeque ac alibi, homines moriuntur, » q. d. Mors omnem hanc magnificentiam tecum, cum magnificis tuis sepeliet. Ita Fulgosius, lib. VII, cap. II. Alfonsus, Aragoniae rex, rogatus, « quae res reges et privatos, divites et pauperes, claros et obscuros, denique omnes prorsus exaequaret? » respondit: « Cinis. » Quis enim ex cineribus aut ossibus humanis terra erutis dignoscat, dicatque: Hic fuit rex, ille plebeius; hic dives, ille pauper? Ita Panormitanus, lib. IV De Gestis Alfonsi. Nam ut Secundus philosophus, rogatus ab Adriano Imperatore: « Quid esset mors? » respondit: « Mors est aeternus somnus, dissolutio corporum, divitum pavor, pauperum desiderium, inevitabilis eventus, incerta peregrinatio, latro hominis, somni pater, fuga vitae, vivorum discessio, resolutio omnium. » Ita Laertius. Quocirca Musonius interrogatus: « Quis optime extremum diem claudere posset? » ait: « Qui semper postremum vitae diem sibi instare proposuerit. » Ita Maximus, serm. 36. « Facile enim contemnit omnia, qui semper cogitat se moriturum, » ait Hieronymus ad Paulinum. Hinc Aegyptii cadaver ligneum in convivio circumferebant, dicentes: « In hunc intuens pota et oblecta te, talis post mortem futurus, » teste Herodoto, lib. III. ANNUNTIANTES VOBIS AB HIS VANIS (a Jove, Mercurio aliisque idolis, quae non sunt aliud quam vani et mendaces dii) converti ad Deum unum, vivum et verum. Nam, ut ait Lactantius, lib. I De Falsa Religione, cap. XI: « Jupiter mortalis fuit, imbecillis et nihili: quippe qui potuit et tunc cum nasceretur extingui (a patre Saturno), sicut frater ejus ante genitus extinctus est; qui, si vivere potuisset, nunquam minori concessisset imperium: ipse autem furto servatus furtimque nutritus, Ζεύς sive Ζῶν appellatus est, non, uti isti putant, a fervore ignis coelestis (quasi ἀπὸ τοῦ ζεῖν, id est fervere, quasi ipse sit igneus et fervida substantia, uti censuit Tertullianus, lib. I Contra Marc., cap. XIII), vel quod vitae sit dator, vel quod animantibus inspiret animas: quam enim possit inspirare animam, quam ipse accipit aliunde? sed quod primus ex liberis Saturni maribus vixerit, latitans in specu. » Unde Seneca in Hercul. furente: Quid? qui gubernat astra, qui nubes quatit, / Num latuit infans rupis exesae specu? Subdit Lactantius Jovis libidines, fraudes, rapinas, etc. Similiter « Mercurius fur ac nebulo, quid ad famam sui reliquit, nisi memoriam fraudum suarum? Coelo scilicet dignus, quia palaestram docuit, et lyram primus invenit, » inquit Lactantius, ibidem, cap. X. Unde Mercurius a Poetis vocatur furum, furtorum, somni et fraudum deus. Vide S. Augustinum, lib. VII De Civit., cap. IX et seq.
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15. DIMISIT GENTES INGREDI VIAS SUAS, — sequi suas concupiscentias, errores et ficta numina; « dimisit » autem, non quasi eis omne virtutis et veritatis auxilium abstulerit. Sic enim necessario errassent et impie egissent, ac proinde non peccassent. Nam usque adeo peccatum voluntarium est malum, ut nullo modo sit peccatum, si non sit voluntarium, ait S. Augustinus, lib. De Vera Relig., cap. XIV. Sed quod generalia et modica duntaxat gratiae et fidei praesidia eis elargitus sit, specialia et magna reservans Christo et legi gratiae, idque ex arcano ejus judicio et beneplacito. Ita se explicat Apostolus, dum subdit: « Et quidem non sine testimonio semetipsum reliquit, » etc. Et Rom. I, 20, docet Gentiles potuisse et debuisse Deum ex creaturis agnoscere, imo multos agnovisse: « Deus enim illis manifestavit. Invisibilia enim Dei, per ea quae facta sunt, intellecta conspiciuntur, sempiterna quoque ejus virtus et divinitas, ita ut sint inexcusabiles: quia cum cognovissent Deum, non sicut Deum glorificaverunt, nec gratias egerunt: propterea, ait, tradidit illos Deus in desideria cordis eorum, » etc. Vide ibi dicta, et S. Augustinum, epist. 49, cap. II, et S. Prosperum, lib. I De Vocat. Gent., cap. IV, V et seq. Impie et imperite Calvinus haec adaptat Ecclesiae, quasi illam pari modo permiserit Deus ire in errores, donec veniret Calvinus, qui illos sua luce dispelleret: aliud enim est Gentilismus et Paganismus, aliud Christianismus et Ecclesia, quae est domus Dei, columna et firmamentum veritatis, ut ait Apostolus, I Timoth. III, 15, cum qua Christus se mansurum promisit usque ad consummationem saeculi, Matth. cap. ult., vers. ult. DANS PLUVIAS, — quae terram foecundent ad producenda omnia fructuum genera. Porro in Aegypto, ubi non pluit, Deus loco pluviae dat Nilum qui statis temporibus exundans, eam facit fertilissimam, adeo ut olim horreum Romanorum vocaretur. Memorabile est quod scribit Socrates, lib. I Histor., cap. XIV: « Cum Gentiles, ait, affirmarent Serapidem esse, qui Nilum ad agros Aegypti irrigandos introduceret, propterea quod ulna quaedam, id est mensura aquae inundantis, in templum Serapidis esset deportata; Imperator (Constantinus Magnus) ulnam illam ad Ecclesiam Alexandrinam transferri jubet, » quasi mensuram exundantis Nili Serapidi adimens, et Deo, cujus erat, adscribens. « Cum autem sermo percrebresceret, Nilum prae Serapidis ira deinceps minime inundaturum, non modo flumen anno sequenti extra ripas diffluxit, sed etiam inde reipsa planum factum est, Nilum non propter hujusmodi superstitiosam religionem, sed propter divinae providentiae decreta in mare consuevisse. » Simile est quod scribit Sozomenus, lib. VII, cap. XX: « Cum Theodosius Imperator, ait, idolorum, ac consequenter Nili (quem quasi deum suum, ob foecundationem agrorum, colebant Aegyptii) cultum publico edicto sustulisset, Nilus tunc solito tardius ad primum exundationis gradum constitit. Indignabantur ergo Aegyptii, quod non liceret sibi more solito Nilo sacrificare, ut ab eo exundationem impetrarent. Verum paulo post adeo praeter solitum intumuit et exundavit, ut Aegyptii metuerent ne Alexandropolim, quae Libyae pars erat, inundaret. Unde in theatris exclamabant, quod fluvius, velut senex ac delirus, eminxisset, ac ex eo plurimi Aegyptii patria superstitione damnata, ad Christianismum transierunt. » TEMPORA FRUCTIFERA. — Suis enim temporibus sibi invicem succedentibus, varios fructus et fruges producit Deus, quibus homini fastidium adimat, et perpetua novitate appetitum acuat et oblectet. Sic cerasis succedunt ficus, ficubus pruna, prunis pyra, pyris poma, pomis uvae, etc. Unde Joannes Alba Electorum, caput XCXIV, per hypallagen sic exponit: « Dans tempora fructifera, » hoc est, dans fructus temporibus suis. Vide simile, cap. I, 48.
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17. VIX SEDAVERUNT TURBAS. — Sacerdotis Jovis nulla hic fit mentio. Unde suspicatur Dionysius Carthusianus eum, cum audiret Jovem suum a Paulo despici et vanum vocari, venerationem in odium Pauli convertisse, eoque relicto domum abiisse.
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18. SUPERVENERUNT AUTEM. — Studio id fecerunt ex zelo Judaismi, et odio Christianismi ac Pauli, ut illum everterent. PERSUASIS TURBIS, — quod Paulus et Barnabas quasi novorum, non deorum, sed daemonum essent praecones, ideoque exitium urbi allaturi, forent lapidandi et occidendi, ut Iconii, quasi magi, paulo ante lapidati fuerant. Unde Graeci quidam codices sic habent: « Et cum illi fortiter disputarent, persuaserunt turbis, ut ab eis desciscerent, dicentes quod nihil veri dicerent, sed omnia mentirentur. » LAPIDANTESQUE PAULUM, — λιθάσαντες, id est cum lapidassent Paulum. Unde videtur Paulus solus, quia dux erat verbi, lapidatus, non Barnabas, idque intra civitatem: nam paulo post « traxerunt extra civitatem, existimantes eum mortuum esse; » Syrus, propterea quod putarent eum mortuum esse. Cadavera enim efferebant extra civitatem, ne eam contaminarent, et in agris sepeliebant. Lapidatur hic Paulus, quia prius lapidarat ipse Stephanum: congrue ergo patitur id quod alteri irrogavit. Sed irrogavit ut Saulus, patitur ut Paulus. Moraliter, disce hic vulgi mobilitatem et inconstantiam: paulo ante, imo eodem, ut videtur, die, Paulum ut Mercurium adorare volebat, mox ad sibilum Judaeorum, eum ut sacrilegum lapidat. Vide dicta Num. XI, 4, et XX, 3.
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19. CIRCUMDANTIBUS AUTEM EUM DISCIPULIS, — ut vel mortuum sepelirent, uti vult Cajetanus, vel vivum tegerent et Judaeis absconderent: ita Lyranus et Hugo. SURGENS. — Miraculo Deus illico restituit sanitatem et vires Paulo, ut qui lapidibus obrutus, confractus et quasi enecatus jacebat, illico surgeret, ac postridie quasi valens validusque pergeret in Derben. Ita Lyranus, Dionysius et Lorinus. Sic S. Sebastianus sagittis confixus, ac pro mortuus relictus, illico Dei virtute convaluit, adiensque Diocletianum ejus impiam crudelitatem redarguit, ut habent ejus Acta.
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20. CUMQUE EVANGELIZASSENT. — Ecce persecutione crescit, non decrescit animus virtusque Paulo, ut illico valentius et audacius iisdem in locis quibus lapidibus fuerat appetitus, evangelizet. Unde S. Gregorius, lib. XXXI Moral., cap. XV (vel juxta aliam editionem, XXV), Paulum vocat equum generosum Dei: « Ecce, ait, lapidibus obruitur, nec tamen a veritatis sermone removetur. Occidi potest, superari non potest: velut extinctus extra urbem projicitur, sed intra urbem die alio illaesus praedicator invenitur. O quam fortis huic viro inest infirmitas! o quam victrix poena! o quam dominatrix patientia! Ad arguendum repulsione provocatur, ad praedicandum salutem plagis erigitur, et ad propellendum laboris lassitudinem poena refovetur. » Ita S. Abraham eremita, uti refert S. Ephrem in ejus Vita, missus ad convertendum Paganos, feros et barbaros, ab eis assidue irrisus, vexatus, verberatus, sed fortior assurgens, et majorem amorem semper ostendens, per triennalem hanc patientiam, amorem et constantiam tandem eos convertit. Ergo « tu ne cede malis, sed contra audentior ito. »
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21. QUONIAM PER MULTAS TRIBULATIONES. — Crux enim a Deo statuta est via paradisi, quam Christum inire et nobis praeire voluit. Infert hinc S. Hieronymus, epist. ad Ocean. de ferendis opprobr.: « Si, inquit, per multas tribulationes quibusdam coelestis regni aditus aperitur, illis utique clauditur, qui nolunt sustinere vel paucas. » Idem, epist. 1 ad Heliodorum: « Delicatus, inquit, es, si et hic vis gaudere cum saeculo, et postea regnare cum Christo. » Scripsit hac de re totum cap. ult. lib. II De Imitat. Christi, Noster Thomas Theodidactus (falso Gerson indigitatus), aureis refertum gnomis; illudque hac sententia concludit: « Omnibus ergo perlectis et scrutatis, sit ista finalis conclusio: quoniam per multas tribulationes oportet nos intrare in regnum Dei. » Porro dixit hoc Paulus occasione persecutionis suae, quam assidue patiebatur a Judaeis, ne Gentiles conversi ea offensi, resilirent a fide, praesertim cum similia eis ob fidem pati contingeret. Praemunit ergo eos, ut sciant sibi causa fidei multa esse toleranda. Nota to oportet, q. d. Necesse est, ita fieri debet, aliter fieri nequit: idque primo, quia ita sanxit et decrevit Deus, q. d. Aeterna et irrevocabili Dei lege sancitum est, ut via ad coelum sit tribulatio; et ab hoc decreto neminem excepit, sed eo omnes inclusit: ergo nemo ab eo se excipiendum putet: velis, nolis, crux ab aeterno a Deo decreta, tibi subeunda est: subi ergo eam volens, ne, si nolens, poenam tibi duplices, ac meritum et coronam amittas. Secundo, oportet, quia decet et congruit ut tantum Dei regnum emercamur heroicis operibus, agendo et patiendo multa ardua pro Deo et coelo: nec enim datur corona, nisi post agonem. « Non enim sunt condignae passiones hujus temporis, ad futuram gloriam, quae revelabitur in nobis. » Quocirca Joannes Abbas dixit « portam coeli esse injuriarum perpessionem. Haec, inquit, est porta Dei, per quam patres nostri per multas tribulationes et injurias gaudentes ingressi sunt civitatem Dei. » Ita in Vitis Patr., lib. III, n. 84, auctore Ruffino. Et num. 85, narratur de alio, qui rogans dicensque: « Da mihi, Pater, unam rem quam custodiam, et salver per eam; » audivit: « Si potueris injuriari et affici conviciis, et portare ac tacere, magna est haec res et super alia mandata. » Tertio, oportet, quia Christus, caput nostrum, per crucem ingressus est in coelum: membra autem decet conformari suo capiti. « Si enim compatimur, et conglorificabimur, » Rom. VIII, 17. Quarto, oportet, quia Patriarchae, Apostoli, Martyres, Virgines, Anachoretae Sanctique ad unum omnes hac via ingressi sunt in coelum: nos ergo diversam ingredi non convenit. Quinto, oportet, quia tribulatione veluti nitro et lixivio peccata expianda sunt, et concupiscentiae motus restinguendi et expurgandi. Sexto, oportet, quia vita haec plena est miseriis, tentationibus, persecutionibus, etc., quas nemo evadere potest. Quocirca Ptolemaeus, ut habetur in praefatione Almagesti, inter alias gnomas hanc edidit: « Qui in mundo permanere voluerit, cor patiens adversitatibus praeparet. » Et Menander: « Necesse est mortalem multa perpeti mala. » Solon vero Croeso regi ditissimo beatum se aestimanti: « O Croese, inquit, homo est quaedam gravis calamitas. Quare ante mortem nemo beatus censendus est. » Aegre accepit id Croesus, sed reipsa id verum esse didicit, quando captus a Cyro rogoque adjudicatus, « Solon, Solon, inquit, quam vera dixisti! » Ita Herodotus, lib. I. Quocirca Seneca, lib. I De Vita beata, cap. XV: « Ad hoc sacramentum, inquit, adacti sumus, ferre mortalia, nec perturbari his quae vetare nostrae potestatis non est. In regno nati sumus: Deo parere libertas est. » Septimo, oportet, quia qui pietati studet, hostes habet infensissimos, nimirum daemones omnes, mundum, carnem, ac saepe amicos, cognatos, fratres et parentes, qui eum tentant, vexant, tribulant, juxta illud: « Omnes qui pie volunt vivere in Christo Jesu, persecutionem patientur, » II Timoth. III, 12. Octavo, oportet, quia dulcia non meruit qui non gustavit amara: nemo enim sentit quam dulce sapiat, nisi qui sensit quam amarum desipiat. Hinc Christus « favos post fella gustavit, » ait Tertullianus, De Corona militis, cap. XIV; post gustatum enim fel, optime sapit mel. Sic oenopolae, ut vina sua hospitibus commendent, eis libanda dant nonnulla insipida et acerba. Cum proficiscerer Romam per Germaniam, vir prudens hoc mihi dedit consilium: in hospitiis hospiti vinum propinanti, rogantique num bonum sit, respondeto, esse bonum, illudque laudato: tum enim melius et melius dabit, ut ostendat se optimis vinis abundare. Si enim dicas esse malum illudque vituperes, hospes dabit pejus semper et pejus, ut cogaris repetere prius, dicereque illud fuisse longe melius. Itaque mihi res evenit. Sic et Deus congrue suis electis dat hic fel et vinum austerum tribulationis, ut post illud eis melius sapiat mel et nectar consolationis et fruitionis Dei in coelo. Vide dicta de tribulationis utilitate, Gen. XXII, 1, et cap. XXXIII in fine, et cap. XLII, 21; Rom. VIII, 17; Daniel. XI, 35, et alibi. Ita S. Urbanus Pontifex, magister S. Caeciliae, cum eum in carcere inclusum visitarent Fortunatus et Justinus presbyteri, flentesque dicerent: « Ora pro nobis, sanctissime Pater, quia tempus persecutionis imminet; » respondit: « Nolite ex hoc flere, sed magis gaudete; per multas enim tribulationes oportet nos introire in regnum Dei, » ac paulo post productus ad tribunal gloriosum martyrium obiit anno Christi 233. Ita habent ejus Acta.
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22. ET CUM CONSTITUISSENT ILLIS PER SINGULAS ECCLESIAS PRESBYTEROS. — Graece χειροτονήσαντες, quod Erasmus, Pagninus et Tigurina (et innuit Syrus) vertunt, « cum per suffragia elegissent, » vel « creassent eis Presbyteros, » quasi hi Presbyteri creati sint a laicis, puta suffragiis populi: χειροτονία enim est manus extensio; solebat enim populus manum elevando ferre suffragium. Hoc verum est in creatione Magistratuum civilium, at non Ecclesiasticorum: hi enim non a laicis, sed ab Ecclesiasticis, puta ab Episcopis, creantur et ordinantur. Id ita esse patet primo, quia τὸ χειροτονήσαντες spectat Paulum et Barnabam, non populum, ut patet intuenti textum. Ergo Paulus et Barnabas erant χειροτονήσαντες, id est manus extendentes, sive manus imponentes super Presbyteros, atque hac manuum impositione eos sacro ritu ordinantes, non populus. Secundo, quia Paulus, I Timoth. IV, vers. 14, ait: « Noli negligere gratiam, quae tibi data est per impositionem manuum Presbyterii, » id est coetus Presbyterorum. Presbyteri ergo manus imponebant ordinandis, non laici. Et cap. V, 22: « Manus cito nemini imposueris. » Et II Timoth. I, 6: « Admoneo te ut resuscites gratiam Dei, quae est in te per impositionem manuum mearum, » non populi. Tertio, quia χειροτονέω in Novo Testamento est χειροθεσία, id est manus impositio, hoc est sacra Ordinatio, ut patet ex locis jam citatis: idque diserte docet S. Chrysostomus, hom. 10 in Epist. I ad Timoth.; S. Hieronymus, in cap. LVIII Isaiae; Theodoretus, lib. I Histor., cap. IX, et Graeci passim, qui χειροτονίαν vocant Ordinationem, qua Episcopi manus non elevant ad dandum suffragium, sed imponunt ordinando, ut eum Episcopum vel sacerdotem consecrent. Idem patet ex canon. I Apostol., et ex Concilio Nicaeno, quod citat Theodoretus loco jam dicto, et Concilio Laodicensi, cap. V. Quarto, idem patet ex continua et immemorabili praxi Ecclesiae, quae Ecclesiae ministros constituit per impositionem manuum Episcopi, non per suffragia populi; esto aliquando Episcopi ex indulgentia concesserint populo jus eligendi et praesentandi ordinandos, uti etiamnum multi principes habent jus patronatus praesentandi Abbates et Episcopos: verum ita, ut eos non constituant, nec ordinent, sed constituendos et ordinandos offerant Pontifici. Quinto, quia ita Christus per se ordinavit Apostolos in Episcopos et Presbyteros, sine ullo populi suffragio. Atque idem facere jussit Apostolis, non solum suo exemplo, sed et verbo, dicens in ultima coena, cum eos ordinavit Sacerdotes: « Hoc facite. » Christus enim instituit modum ordinandi, aeque ac conferendi reliqua Sacramenta. PRESBYTEROS, — tum summos, id est Episcopos; tum minores, id est Sacerdotes. Episcopi ergo nomine Presbyterorum comprehenduntur, uti dixi I Timoth. III, vers. 1 et 8. ET ORASSENT CUM JEJUNATIONIBUS. — Est hysterologia, oratio enim et jejunium praemissum fuit Ordinationi Presbyterorum, aeque ut praemissum fuit in Ordinatione Pauli et Barnabae, cap. praecedenti, vers. 2 et 3, atque etiamnum praemittitur Ordinationi, quae proinde fit praevio jejunio Quatuor Temporum. Idipsum liquet ex Graeco, ubi non est conjunctio, etc., sed tantum aoristus προσευξάμενοι, id est postquam orassent, q. d. Cum post orationem et jejunium constituissent eis Presbyteros. Porro Lyranus per orationem accipit hic sacrificium Missae — in ea enim est solemnis et publica oratio, in qua proinde ordinari solent Ecclesiae ministri. Vide dicta capite praecedenti, vers. 2 et 3. COMMENDAVERUNT (puta Paulus et Barnabas) EOS (fideles Lystrenses, Iconienses, etc., cum Presbyteris quos eis constituerant) DOMINO IN QUEM CREDIDERUNT, — ut is eos in fide suscepta conservaret et promoveret. Minus recte ergo nonnulli inverse sic explicant, q. d. Fideles conversi commendarunt Paulum et Barnabam Domino, ut is eorum iter et praedicationem dirigeret et secundaret, utpote « in quem crediderunt, » id est cujus providentiae totos se commiserunt et tradiderunt.
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24. ATTALIAM. — Perperam Vatablus legit, « Italiam. » Sic et Interpres Syri male legit et vertit « Litaleia, » cum alio puncto legere et vertere debuisset « Latalia, » id est « in Italiam. » Longe enim aberant hi Apostoli ab Italia: nec Paulus venit in Italiam ante annum secundum Neronis, quo Romam ad eum vinctus missus est a Festo, Actor. XXVII, 4. Errant ergo qui aliter sentiunt. Attalia urbs est et regio in Pamphylia: ita Ptolemaeus, lib. V, cap. VI, et Strabo, lib. XIV; vel certe juxta Pergamum, cujus rex fuit Attalus, unde vestes Attalicae, quae ibi fiebant. Opus enim Attalicum est, in quo staminibus sericis aurea subtegmina intexuntur: nos telam auream vocamus. De quo Plinius, lib. III, cap. XLVIII: « Acum facere Phryges invenerunt, ideoque Phrygiones appellati sunt. Aurum intexere in eadem Asia invenit Attalus rex: unde nomen Attalicis. Colores diversos picturae intexere Babylon maxime celebravit et nomen imposuit. Plurimis vero liciis texere, quae polymita appellant, Alexandria instituit; scutulis dividere Gallia. »
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25. UNDE ERANT TRADITI GRATIAE DEI, — puta traditi Spiritui Sancto, eos exposcenti ac dicenti cap. XIII, 2: « Segregate mihi Saulum et Barnabam in opus ad quod assumpsi eos. » Spiritus Sanctus enim est Spiritus gratiae; qui gratis et copiose suis, praesertim praeconibus, dona quaelibet gratiarum ad ministerium hoc opportuna aspirat et subministrat. Gratia ergo Dei hic significat Spiritus Sancti directionem, roborationem, illustrationem, quibus animabat Paulum et Barnabam, eosque suo spiritu et zelo igniebat ad efficaciter et ardenter evangelizandum, et ad patrandum miracula, quibus converterentur Gentiles. Secundo, « traditi gratiae, » id est gratuito apostolatui et legationi ad Gentes: apostolatus enim ingens est gratia. Unde nonnulli per hypallagen sic exponunt: ubi traditi erant gratiae Dei, id est ubi tradita erat eis gratia Ordinationis et apostolatus, hoc est ubi ordinati erant Episcopi, et constituti Apostoli jussu Dei. Tertio, τὸ gratia notat faustas Antiochensium Presbyterorum et fidelium apprecationes, quibus Paulo et Barnabae abeuntibus ad apostolatum omnia fausta omnemque Dei gratiam et benedictionem apprecabantur, commendantes eos Deo ejusque misericordiae et gratiae. Unde hanc gratiam explicans Lucas, vers. 26, ait: « Quanta fecisset Deus cum illis: » Deus enim ejusque gratia erat quasi paedagogus et auriga Pauli. Hic sensus videtur planissimus, ut Paulus dicatur traditus gratiae Dei per hypallagen, hoc est commendatus Deo, qui omnis gratiae liberalissimus est donator viris Apostolicis. IN OPUS (ad opus Apostolatus) QUOD COMPLEVERUNT, — id est fideliter, plene et perfecte obiverunt. Sic Paulus jubet Timotheo, II Timoth. IV, 5, dicens: « Ministerium tuum imple. » Et Christus angelo, id est Episcopo Sardensi arguens dicit, Apocalyp. III, 2: « Esto vigilans, et confirma cetera quae moritura erant; non enim invenio opera tua plena coram Deo meo. » Vide ibi dicta. Baronius censet Barnabam et Paulum in hoc opere peregrinationis et apostolatus sui posuisse quinque annos. Exiisse enim Antiochia ad praedicandum anno Christi 44, qui fuit Claudii Imperatoris 2 vel 3, rediisse vero anno Christi 49, qui fuit Claudii septimus, et majori ex parte octavus.
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26. ET QUIA APERUISSET GENTIBUS OSTIUM FIDEI, — hoc est Gentes per praedicationem vocasset ad fidem, ac per fidem et baptismum vocasset et admisisset in suam Ecclesiam et coetum fidelium: Ecclesiae enim ostium est fides et baptismus. Ostium ergo fidei est praedicatio Evangelii et fidei, tum externa per Paulum, tum interna per Spiritum Sanctum, qua Spiritus Sanctus intellectum et voluntatem movet, ut intendat praedicationi externae eique credat et obediat; per praedicationem enim quasi per ostium aurium, sermo fidei fidesque ingreditur in animam, ac seipsam animae insinuat et persuadet: atque vicissim anima ingreditur in fidem, ei se submittendo, credendo et tradendo in obsequium Dei, Christi et Apostolorum ejus. Sic moraliter Deus fidelibus aperit ostium humilitatis, patientiae, charitatis, vitae religiosae et Apostolicae, dum eis inspirat pias affectiones, motus et desideria humilitatis, patientiae, charitatis, vitae religiosae et Apostolicae, juxta illud quod ait Christus de sua passione et obedientia usque ad mortem crucis, Isaiae cap. L, vers. 5: « Dominus Deus aperuit mihi aurem: ego autem non contradico, retrorsum non abii. »
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27. MORATI SUNT AUTEM TEMPUS NON MODICUM CUM DISCIPULIS — Antiochiae. Baronius censet Paulum et Barnabam, post reditum Antiochiae, mansisse biennium, puta anno Christi 49 et 50, usque ad Concilium primum Hierosolymitanum, quod celebratum esse asserit anno Christi 51, de quo capite sequenti.
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v. 1 factum est autem. Iconii, ut simul introirent, gig similiter, ita recte verli χατὰ τὸ αὐτό contendunt aliqui (B/. cf. Luc. 17,30, Act. 18,2), dum alii simu esse retinendum censent (Beel. Felt. Wendt) et xax τὸ αὐτὸ ea notione habetur 1 Reg. 11,11 LXX; sed prior notio et verbis respondere videtur et satis confirmatur Luc. 17,30 (vulg. secundum haec) et hoc loco melius convenit, ut dicatur eos secundum idem vel similiter i. e. seeundum consuetudinem quam Antiochiae observabant, ingressos esse synagogam. Parum enim refert narrari eos simul introisse in synagogam Iudaeorum et loquerentur ita ut crederet Iudaeorum et Graecorum copiosa multitudo; nomine ᾿Ελλήγων designari proselytos aliqui dicunt (Beel. Felt. Wendt, Salm. forte ait) etiam ideo quia gentiles in v. 2 τὰ ἔθνη nominentur; alii tamen de gentilibus explicant (Chr. Lap. Calm. Weiss). Puto generatim narrari et multos genere Iudaeos et multos genere non-iudaico, alienigenas fidem suscepisse, ut eadem sit oppositio, quae habetur Rom. 1,16, Gal. 3,98. Breviter enim haec perstringuntur, cum iam ex antecedente narratione pateat quem modum observare soliti sint; neque /oqui ad diem sabbati et ad synagogam restringi debebit, verum praedicatio assidua intelligenda erit, quae pariter ex praecedentibus infertur (13,43. 49). Qua ad antecedentia habitudine etiam suadetur illud xarà τὸ αὐτό, uti dixi, explicandum esse de more, ut quid facere soliti sint dicatur; nam graviores illae turbae, de quibus in.v. 9. refertur, non una eorum concione excitatae sunt, et πολὺ «30:5 credentium etiam longius insinuat tempus. Uti 13,545, Iudaei iterum obstacula evangelio obiicere sedulo student;
Quae Antiochiae evenerant, simili modo Iconii contingunt;
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v. 2 qui vero increduli fuerunt Iudaei oi δὲ 226000966 qui non obediebant, fidem enim per obedientiam apostolus describit (cf. Rom. 1,5; 11,31 gr. 15,31 gr. Hebr. 4,18 gr. etc.) ; ea enim captivatur intellectus in obsequium εἰς τὴν ὑπαχοὴν Christi (2 Cor. 10,5), suscitaverunt et ad. iracundiam concitaverunt animas gentium 00versus fratres i. e. Christifideles, ἐχάχωσαν exacerbarunt, uti Ps. 105, 39 LXX; in altero textu archisynagogi et principes Iudaeorum auctores perturbationis et vexationis nominantur, idem in nostro textu postea in v. 5 effertur et fere per se intelligitur Iudaeorum nobiles et auctoritate valentes primas egisse partes. Verum eorum conatus haud multum effecisse, ita uti apostoli non 8 munere impedirentur, colligitur ex v. 3 et explicite statuitur in altero textu : Dominus autem cito dedit pacem (gig) et Beda scribit : quod in graeco sequitur : Deus autem pacem fecit, quidam codices latini minus habent. Sed correctiones romanae ferunt : non subiicias : Deus autem pacem fecit. Contra inimicorum Christi molimina praeclariore modo virtus Dei eminebat
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v. 3 multo igitur tempore μὲν οὖν plerumque hae voces transitioni inserviunt; accuratius ita notio exhibetur, ut μὲν rem praesentem confirmet, οὖν autem conclusionem ex rebus ita comparatis conficiat, ut proprie latinis particulis quidem igitur, sane igitur, profecto igitur respondeat (Klotz, Devar. I p. 125; II p. 663) demorati sunt fiducialiter agentes omni libertate; cf. 13,46 4n Domino ἐπὶ τῷ Κυρίῳ eius scil. ope suffulti, in ipso confidentiam suam collocantes, testimonium perhibente verbo gratiae suae, ipse Dominus verbo, nuntio de gratia sua testimonium perhibebat, evangelium gratiae suae (20,94) confirmabat signis, dante signa et prodigia fieri per manus eorum ; cf. 2,43; 5,12. Proinde impletur promissio Christi Marc. 16,17. 20. Neque tamen oppugnatio Iudaeorum et eorum in reliquos cives actio contra apostolos cessabat
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v. & divisa est autem multitudo civitatis et quidam quidem erant cum Iudaeis, quidam vero cum apostolis, οἱ μὲν, οἱ δὲ, alii — alii. Hoc loco et in v. 13 Paulus et Barnabas dicuntur apostoli; quod nomen alias in Act. iis non inditur, sed prioribus solum Christi apostolis. Unde aliqui volunt haberi hic certum indicium alterius fontis ex quo haec sint deprompta. Id tamen subtilius videtur excogitatum esse. Suppone etenim, noluise scriptorem semper duo illa repetere nomina : Paulus et Barnabas, qualem itaque designationem seliget? nonne illam, quae ei ex 13,4 quam proxime imponitur? nonne eam quam Paulus constanter sibi adscribit , quam ipse Christus loquens ad Paulum insinuat : vade, quoniam ego in nationes longe ἐξαπο- στελῶ σε. Sed cur hoc solum capite? Profecto ante cap. 13 nulla erat eius nominis occasio; 13,& tandem mittuntur 8 Spiritu sancto; dein plerumque de uno Paulo fit mentio; cap. 15 sermo fit de apostolis in Ierusalem, ad quos Paulus mittitur; mox Barnabas a Paulo discessit (15,39); unde uni vel duobus indere nomen apostoli iam non offerebatur necessitas. Quanta cum constantia Iudaei obnixi sint praedicationi excitantes quoque gentes ex iterata persecutione apparet (vide lect. var.)
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v. 5 cum autem factus esset impetus gentilium et Iudaeorum cum principibus suis , ut contumeliis afficerent et lapidarent eos , apostoli de aggressione hac et de eorum proposito ac consilio edocti sese periculo mortis fuga subducunt, conscii opus illud ad quod vocati sint nondum esse impletum, v. 6 inteligentes fieri scil. impetum, ut lapidarentur, confugerunt ad. civitates Lycaoniae, Lystram et Derben. et untversam in circuitu regionem et ibi evangelizantes erant; Lycaoniam a septemtrionibus Galatia, ab ortu Cappadocia, ab occasu Phrygia, a meridie Pisidia et Cilicia terminabant ; Lystra in aquilonari Lycaoniae plaga, Derbe in australi posita erat (Patr.); unde apparet maiorem Lycaoniae partem praedicatione evangelica esse excultam. Lystrenos Galatiae adscribit Plinius (5,842; cf. 5,95 datur et tetrarchia ex Lycaonia qua parte Galatiae contermina est). De situ Lystrae nunc constat inscriptione ibi inventa; erat oppidum situm ab Iconio meridiem versus prope vicum qui Khatun -Serai vocatur, distans ab Iconio 20 millia metrorum nostrorum (Bl.). Derbe in latere Isauriae est proxime adhaerens Cappadociae, ita Strabo (12,6,8 ; 81. 568, al. 853); refertur alteram nominis formam esse Δέλέειαν quod lycaonica in lingua sit iuniperus, 42050066 (Patr. Bl.). — Fortasse eo tempore (vel 14,20) iam fidem didicit a Paulo Timotheus lystrenus (16,2) , quem filium suum carissimum vocat (1 Tim. 1,18; 2 Tim. 2,1) et Gaius derbeus (20,4).
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Unum iam exemplum signorum (v. 3) nobis refertur. Narratio haec de claudo sanato habet aliquam similitudinem cum illa 3,2; uterque claudus ex utero matris dicitur, in utrumque ἀτενίσας apostolus ; uterque sanatus exsilivit et ambulabat. Verum haec tam obvia sunt tamque fere necessaria, ut in unaquaque sanatione claudi reperiantur. Reliqua autem omnia in utraque narratione plane sunt alia. Unde patet frustra aliquos contendere (Baur, Zeller, Overb.) hanc narrationem secundum illam priorem esse confictam , ut Paulo quoque idem miraculum gloriae vertatur, quod in Petri laudem narratum sit. Porro adverte ipsum Paulum profiteri signa et prodigia suae praedicationi adfuisse (Rom. 15,19. 2 Cor. 12,12). Quid igitur cavillandum est, si Lucas unum alterumve ex multis narrat? v. '1 et quidam vir Lystris infirmus pedibus sedebat, ad mendicandum, putant aliqui; ex narratione id non sequitur; potius ex ἤχουεν
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v. 8 innuitur eum constanter sedisse audientem sermones Pauli; iusuper (in D, fl) designatur vir = timens Deum, claudus ex utero matris suae qui nunquam ambulaverat; infirmitas cum epitasi effertur, quo subitanea sanatio praeclarius indicetur; v. 8 Aic audtvit $xovev audiebat, proin frequenter, diutius, Paulum. loquentem , et credidit (gig); qui intuens eum ἀτενίσας et videns quia fidem haberet, ut salvus fieret, attende discrimina ἃ narratione 3,2 : hic audiebat praedicationem evangelii, fide concepta sanatur; apud illum nulla praedicatio, ne cogitatio quidem de sana- - tione!
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v. 9 dizit magna voce, ut alii quoque miraculum statim agnoscentes animos aperirent evangelio, surge super pedes tuos rectus; et ezsilivit et ambulabat axo, περιεπάτει, bene distinguuntur tempora: prae gaudio facit unum saltum et dein perambulat quantum et quo- Secundum complures testes Paulus prolato nomine Iesu sanationem effecit (vide lect. var.). Sed plebis opinio facilius intelligitur ex textu nostro, ubi tacito nomine quasi propria potestate utens iubet claudum surgere;
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v. 10 (uróbae autem cum vidissent quod fecerat Paulus levaverunt vocem suam lycaonice dicentes : dii similes facti hominibus descenderunt ad nos; in magna admiratione, sicut generatim in quovis vehementiore affectu homines nativa sua dialecto uti solent; graeca lingua per Asiam in usu erat, sed praeter eam etiam linguae nativae populares remanebant, uti inscriptiones quoque bilingues lyciae aliaeque testantur (cf. Lassen in Zeitschrift der deutschen morgenl. Gesellschaft 1856 p. 329 seq.); similiter Hieronymus Galatas uti lingua graeca et sua propria affirmat (in Gal. prooem. M. 26,357). De ipsa lingua lycaonica nihil scimus; Lassen. eam opinatur similem linguae Cappadociae, quam linguae Persarum cognatam dicit )1. c. p. 377. 378). Miraculum sanationis eos de virtute divina admonuit; unde deos assumpta specie humana ad se descendisse admirabundi clamant. Vigebat fortasse memoria fabulae de Philemone et Baucide, quae ad Phrygiam ipsa pertinet (Ovidtus, Metam. 8,625) et generatim veteres credebant deos saepius forma humana sese mortalibus ostendisse (varia afferunt Beel. Lap. et praesertim Wetst.). Apostolos linguam lycaonicam non intellexisse, merito ex narratione colligit CÀr. : « Sua voce loquebantur, dicentes : dii etc. ; ideo nihil iis dicebant »; et Patr. bene exponit : « cuarLucas id annotaverit, Lystrenos lycaonice locutos esse ea quae ipse refert, facile sentias causam hanc fuisse, ne quis forte illud miraretur, quod Paulus et Barnabas auditis talibus populi acclamationibus has non statim aversati sint, nec compescere studuerint, sed siverint rem eo progredi, donec hostiae ipsis mactandae adducerentur. Nimirum ipsi cum verba facerent, graeco sermone procul dubio utebantur, lycaonice nesciebant; hinc quid Lystreni acclamarent , intelligere haud potuerunt. Enimvero ut compertum habuere quid ageretur v. 13, illico non : quid Aaec dicitis ? sed : quid haec facitis? exclamarunt ». Ne tibi de dono linguarum in mentem veniat, recole 1 Cor. 15,2 seq. Dum Lystreni istis aliisque exclamationibus suum declararent stuporem, apostoli domum se receperunt (cf. v. 12); Lystreni autem et nomina deorum iis indunt
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v. 11 et vocabant Barnabam Iovem, Paulum vero Mercurium, quoniam ipse erat duz verbi; « opinor autem aspectu venerabilem fuisse Barnabam » (CAr. ἀπὸ τῆς 2056 ἀξιοπρε- πής); ob hoc videlicet eum vocabant Iovem, quia prior eorum esse videretur (Beda). Barnabas erat fortasse corpore procerior, Paulus enim in apocryphis Actis Pauli et Theclae 3 describitur : μιχρὸς τῷ μεγέθει, Ψιλὸς τὴν 232270 etc. lovem autem Mercurius comitari solebat; insuper ratio nominis valida affertur; nam Mercurius est à τοῦ λέγου ἡγεμών (Tamblichus), eum vocat Nonnus γλώσσης )ףס σοφῆς 900-206 φωνῆς; notum est illud Horatii : Mercuri, facunde nepos Atlantis (lib. I od. 10,1; vide plura apud Werst.) Mirantur aliqui plebem de diis cogitasse; potius debuisse cogitare de magis, de daemoniis, et inde quoque fidem narrationis convellere student (Baur, Zeller, Orerb., Wendt). Sed nunc rem videbant a praestigiis magorum plane diversam et eorum artibus longissime superiorem; quare si magicis artificis assueti erant, debebant nunc virtutem agnoscere sublimiorem , infinito intervallo illa superantem. Quare Lucam haec addidisse de suo, quia incertum acceperit rumorem de divina veneratione iis exhibita ( Wendt), dici nequit. Veneraturi igitur deos sacrificium parant
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v. 19 sacerdos quoque | Jovis qui erat ante civitatem τοῦ ἔντος, Iupiter in suburbio templum habebat, unde ipsum numen quod in templo habitans censetur, ante urbem esse dicitur, erat itaque Ζεὺς πρόπυλος (Beel.) et πο- λιοῦχος numen tutelare urbis; quia itaque lovem colebant urbis cu- Stodem et conservatorem, eo facilius in illo miraculo ipsum deum sese sistere cum Mercurio, socio ac praecone, existimare poterant, tauros ac coronas ante ianuas afferens; nam > taurus tibi, summe deorum » (Ovid. Melam. &,755); > ipsae fores et ipsae hostiae et arae, ipsi ministri et sacerdotes eorum coronantur » (Tertull. de corona 10; M. 2,91); ἐπὶ τοὺς πυλῶνας vestibuli scil. aedium in quibus Paulus et Barnabas diversabantur (Lap. Beel. Patr. Feít.); de voce cf. 10,17; 12,13; > πύλαι non sunt nisi oppidorum, palatiorum, similium ; at πυλῶνες cuiusvis domus; pluralis structuram maiorem deno- . tat » (BI.). Intelligi vestibulum domus, patet ex v. 13 exstiterunt, et si iis immolare volebant, profecto non ad alium locum tendebant, sed eo, ubi apostoli erant. Quare non porta urbis (Wendt), multo minus porta templi Iovis ( Wetss) intelligi potest; quomodo enim ante urbem, vel ante templum extra urbem offerrent sacrificium diis quos. in ipsa urbe in aliqua domo praesentes esse credebant? Et quomodo, si alibi offerrent, apostoli statim cognoscerent sibi parari sacrificium? | 0 Advenit itaque sacerdos cum turbis : cum populis volebat sacrificare;
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v. 13 quod ubi audierunt apostoli, 6 haec necessario non statim post miraculum illud facta, sed tempore aliquo interiecto, et redierant iam apostoli in hospitium suum » (B/.); rumor enim debuit | spargi, afferri ad Iovis sacerdotem, victimas, coronas parari; interea etiam audierunt re sibi, cum domi essent nuntiata; nisi enim domi (unc essent, quod agebatur ipsi vidissent (Patr.) vel certe debet supponi ab uno alterove Lystreno apostolis explicatum esse, quid tandem turbae vociferatae essent οἱ quid apparatus sacrificalis sibi vellet, Barnabas et Paulus, ille priore loco, summus scil. deorum exisimatus, conscissis tunicis suis ad declarandum dolorem maximum et indignationem et luctum, pro more Iudaeorum, ezsilierunt 1n turbas, clamantes
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v. 1& et dicentes : viri, quid haec facitis? τί 1. e. διὰ τί 1,11; 26,8 al., et nos morales sumus similes vobis homines ὁμοιοπαθεῖς qui eadem vobiscum patimur, easdem affectiones humanas, defectus , necessitates experimur, annuntiantes vobis ab his vants et inanibus diis, quorum nomina vocibusturbarum celebrantur, omnino averti et converti ad Deum vivum qui fecit coelum et terram et mare et omnia quae in eis sunt, en statim indicant ex opere creationis, ex mundo adspectabili posse cognosci Deum vivum (cf. Rom. 1,19. Sap. 13,1-6). Hisce quam maxime declarant tantum abesse, ut sint ipsi dii, ut veniant ad deos ex mentibus hominum expellendos et ad unum Deum praedicandum, cuius unius potestas ac maiestas eo describitur quia ipse solus cuncta condidit. Atque istum unum Deum velle iam errorem illum aboleri deorum ;
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v. 15 qui in praeteritis generationibus dimisit εἴασεν sivit omnes gentes ingredi vias suas ταῖς ὁδοῖς, passus est eas vivere, agere secundum normas et rationes quas ipsae sibi constituissent; illis enim non ita explicite, uti Iudaeis, Deus suas vias ob oculos posuit; attamen etiatn illis se manifestabat continuo
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v. 16 et quidem χαΐτοι quamquam non sine (estimonio semetipsum reliquit benefaciens de coelo, dans pluvias et tempora fructifera, implens cibo et laetitia corda nostra, ad rem graece : dans vobis, corda vestra; leniter quidem, sed tamen clare iis dicit ignorantiam Dei iis esse culpae vertendam, idololatriam excusatione carere; semper enim iis in ipsa illa providentia qua cuncta administrantur ad fines necessarios et utiles praesto fuisse testimonium Dei de seipso; illos autem oculos huic testificationi noluisse aperire. Quantopere homines illi in admirationem rapti sint miraculo illo, etiam elucet ex
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v. 17 et haec dicentes vix μόλις difficul- . ter, aegre sedaverunt turbas ne sibi immolarent. Summa solum capita orationis tangi probabile est, cum profecto apostolus prosecutus sit quod innuerat in v. 15, nunc iam Deum velle modo aperto omnibus se suasque vias manifestare etc. - Uti Lucas in claudo sanato aliquid nobis refert ex initio praedicationis Lystris facta, ita aliud narrat ex fine eiusdem. Nam ex ipsa narratione liquet id non potuisse evenire nisi longiore spatio temporis; id quod in altera lectione etiam explicite dicitur (vide var. lect.). Solum H?/g. auctorem ad Theophilum adeo stupidum sibi fingit, ut narret statim post sanationem et sacrificium attentatum advenire Iudaeos, qui continuo populo persuadeant, ut Paulum quem modo deum habebant, lapident — sed ubi in textu reperitur illud statim, continuo? Notat Deda : in graeco incipit haec narratio : demorantibus eis et docentibus,
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v. 18 supervenerunt autem quidam ab Antiochia et Iconio Iudaei; ilis non sufficiebat Paulo molestias creasse in suis urbibus (13,50; 14,2. 5); longum suscipiunt iter, ut apostolos persequantur et prohibeant ne gentibus loquantur; tales apostolus quoque describit 1 Thess. 2,15. 16; distat Antiochia a Lystris fere 170 Kilometr. (Felt.) et persuasis turbis — aliqua quae utique probabiliter proferre solebant; vide lect. var. — /lapidantesque Paulum traxerunt extra civitatem existimantes eum mortuum esse ; « vere diaboli filii; non in civitatibus modo suis, sed extra illas hoc faciebant et tanto studio curabant praedicationem de medio tollere, quanto apostoli illam firmare contendebant » (CAr.). Paulum Iudaei impetunt, tamquam valentiorem , quem ut apostatam praecipuo odio habebant. Hac lapidatione sane Paulo in memoriam venit alia lapidatio, in qua ipse olim vestes lapidantium custodierat (8,57). Unus Hilg. non intelligit, quomodo censeri possint Iudaei ita agere in eum qui honoribus divinis a se repulsis annuntiet gentibus unum Deum! Meminit autem apostolus lapidationis 2 Cor. 11,95 et etiam in fine vitae adhuc recordatur persecutionum, passionum, qualia mihi facta sunt Antiochiae, Iconii et Lystris (2 Tim. 3,11). Non sine peculiari Dei ope Paulus mortem effugit. Nam postquam .eum lapidaverunt (λιθάσαντες), eum traxerunt extra civitatem et lapidatione eum in talem redegerunt statum, ut mortuum crederent, unde Paulus, si non iam exstinctus erat lapidatione, dum per urbem traheretur, periculum mortis maximum obibat et eius ad integram sanitatem restitutio miraculo erit attribuenda
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v. 19 circumdantibus autem eum discipulis surgens intravit civitatem , vespere, postquam turbae abierunt (vide lect. var.) et se furori plebis a Iudaeis seductae subducens postera die profectus est cum Barnaba in Derben, ubi cum multo fructu munere suo fungebantur v. 20. De situ non inter omnes constat; sunt qui putent fuisse in loco qui hodie vocatur Losta (Zosta) distans ἃ Lystris fere millia metr. 27 inter orientem et meridiem ab illa urbe (B/.), dum Feit. distantiam 65 millium metr. assignat; plures opiniones invenies in Dictionnaire de la Bible editore Vigou- TOUX 8. V. |
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v. 20 cumque evangelizassent civitati illi et docuissent multos, fecissent multos discipulos, revers: sunt Lystram et Iconium et Antiochiam; quamvis ibi vexationes experti essent, tamen in easdem urbes revertuntur; nam bono fidelium id postulabatur. Poterant quoque confidere quod diuturnitate temporis furor popularis esset sedatus; ope divina freti sine ulla trepidatione id aggrediuntur, quod ad firmiter constituendos coetus fidelium erat necessarium;
Lystrenos reliquit Paulus et dans illis respirandi locum exiit in Derben (CÀr.), ibi diutius versabantur
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v. 21 confirmantes animas discipulorum ezhortantesque ut permanerent in fide; dein explicite inculcant illud, quod ad removendam offensionem plane dicere oportebat : et quoniam per multas tribulationes oportet nos intrare in regnum Dei; id apostolus docebat alias quoque : nam et cum apud vos essemus praedicebamus vobis passuros nos tribulationes; et scitis quod in hoc positi sumus (1 Thess. 3,3. 4). Neque enim est discipulus super magistrum, et si me persecuti sunt et vos persequentur, ait Christus (Ioan. 15, 20). Necesse erat apprime haec Christi effata de sorte suorum fideles docere, ne perturbarentur videntes Deum permittere, ut sui affligerentur, quasi non satis regnum Filii sui protegeret ac promoveret vel ac si Christus non vera polleret potestate ad coercendos hostes. Praeter ampliorem in doctrina institutionem necesse erat constituere qui cultum divinum peragerent et coetum fidelium legitima potestate regerent. Id fecerunt apostoli eligentes et consecrantes presbyteros;
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v. 92 et cum constituissent 1llis per singulas ecclesias presbyteros et orassent cum ieiunationibus , commendaverunt eos Domino, in quem crediderunt, χειροτονήταντες 1. e. postquam elegerunt, vel designarunt (Bl.), χειροτονεῖν proprie est manum estendere, sed adhibetur etiam apud profanos non pro simplici extensione manus, sed pro notione manum extendendo, porrigendo eligendi, dandi suffragium; unde simpliciter significat 60/7096 (cf. Grimm, Lex. Wendt, Bl. Pape, Lex. etc.). Quandoque acatholici verbo notionem attribuebant iubendi populum inire suffragia, dirigendi electionem; verum id plane falsum esse hodie concedunt et probant (cf. Wendt). Qui eligunt, apostoli sunt; si Lucas electionem per suffragia populi indicare voluissent, ipsi populo, non vero Paulo et Barnabae, illud χειροτονεῖν tribuisset (Beel. Patr.). Elegerunt presbyteros!, qui scil. munere absentium apostolorum fungerentur in doctrina, cultu divino, regimine; cf. 20,17. 28. Quomodo vero electionem fecerint, describitur προσευξάμενοι μετὰ νηστειῶν; proin eodem modo, uti 13,3 cum oratione et ieiunio. Proinde sacra electio, ordinatio quae dicitur, intelligenda erit, χειροτονία μετὰ νηστειῶν (Chr. Oec. Theoph. Salm. Lap. Calm. Beel. Patr. Felt.). Quaerunt, quomodo προσευξάμενοι iungatur, δὴ pertineat ad - χειρο- τονήσαντες, vel ad παρέθεντο. Ad utrumque verbum alio in loco refert 04.7 quod utique fieri nequit; ad παρέθεντο pertinere volunt Wenat, Weiss. Αἱ bene advertit 2660. sine copula iungi προσευξάμενοι, > qua structura significatur ea quae hic dicuntur eodem temporis spatio peracta fuisse, ut adeo sensus sit : et quum Paulus et Barnabas novellis Christianis per singulas ecclesias inter preces et ieiunia per impositionem manuum presbyteros creassent, utrisque, et novellis Christianis et sacris ministris recens constitutis valedixerunt commendantes illos Domino ». Et ita esse iungendum patet quoque ex teiunattonibus, quas in electione sacra adhiberi et facile intelligitur et exemplo probatur 13,3; sed ad valedicendum alteri et ad iter instituendum quis adhibebit i ieiunia? in ea occasione convivia instituere hominum consuetudo fert et sana suadet ratio et ipsae sacrae litterae produnt (Iud. 19,5. 8. Act. 1,4). Porro describitur reditus
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v. 23 transeuntesque Pisidiam scil. ab Antiochia Pisidiae 13,15, venerunt in Pamphyliam,
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v. 9& et loquentes verbum Domini in Perge λαλήσαντες postquam locuti sunt; vide 13,13 descenderunt in. Attaliam, in urbem littoralem eiusdem provinciae; urbs nomen habet ab Attalo Philadelpho conditore (Strabo 1&,&,1; al. 667. 983); vocatur hodie Adalia, posita ad ostia Katarrhactis fluvii; ibi quoque praedicasse eos legitur apud aliquos testes (lect. var.);
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v. 25 et inde navigaverunt Antiochiam Syriae 13,1, unde erant traditi gratiae Dei in opus quod compleverunt ; proinde commendati benigno Dei favori, cuius opem et gratiam reliqui implorabant pro opere ipsis commisso, profecti erant ab Antiochia. Iam reduces narrant quantam Dei opem et gratiam experti sint
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v. 26 cum autem venissent et congregassent ecclesiam coetum fidelium, retulerunt quanta fecisset. Deus cum llis, illis assistens, eorum opera utens, Deus erat cum eis 10,38; cf. Matth. 28,20; Marc. 16,20 Domino cooperante, 1 Cor. 3,9 Θεοῦ γάρ ἐσμεν συνεργοί, et quia aperuisset gentibus ianuam fidei; habes ipsa Pauli verba et modum loquendi 1 Cor. 16,9. 2 Cor. 2,19. Col. 4,3. Narrant itaque qualem successum evangelium inter gentes habuerit. Miram hic experitur H:/g. difficultatem : « quomodo id illos narrantes facere potest scriptor, inquit, qui iam 11,18 retulit a coetu fidelium in Ierusalem agnitum esse etiam gentibus dedisse Deum poenitentiam ad vitam; insuper deest notitia de illa centurionis conversione per Petrum facta ». Inde concludit ad alium narrationis fontem. Sed gentiles in Lycaonia assumpsisse evangelium est tamen etiam post 11,18 aliquid novi, quod Antiochiae narrari potuit et quidem nulla mentione facta centurionis, de quo Antiocheni probabilissime nihil sciebant;
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v. 97 morati sunt autem tempus non modicum cum discipulis Antiochiae. Quantum temporis insumptum sit, ex istis loquendi modis adeo indeterminatis (cf. 13,48; 15,3. 6. 90. 2&4. 97) dici nequit. Statuit quidem Patr. a 12,3 usque ad 15,6 spatium annorum quinque et aliquot mensium et conventum hierosolymitanum attribuit anno 47. Certum videtur id solum eum conventum habitum esse anno 17 post Pauli conversionem (cf. Gal. 1,18; 2,1).
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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).
… 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. …
… Paolo e Barnaba nel loro primo viaggio missionario, scacciati da Antiochia (v.) di Pisidia, visitarono I. e predicarono nella Sinagoga, convertendo molti Giudei e Greci (Act. 14, 1-7). Ma di fronte all'ostilità sempre crescente dei Giudei, dovettero abbandonare la città per non essere lapidati e si rifugiarono « nelle città della Licaonia » (Act. 14, 6).
… 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 il licaonio (ibid. 14, 8-12), antica lingua anatolica, di …
… 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. …
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… Il furore popolare ricorreva facilmente a tale supplizio (Io. 8, 59; 10, 31, 33; 11, 8; Act. 7, 57 sg.; 14, 5, 18; I Cor. 11, 25).
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Nel primo viaggio apostolico, Paolo e Barnaba, perseguitati dai Giudei d'Iconio e di Listra, si rifugiarono a D. (Act. 14, 6.20), che evangelizzarono, pare, senza disturbo e con frutto abbondante (Act. 14, 21). Nel secondo viaggio Paolo e Sila, venendo dalla Siria e dalla Cilicia, visitarono per prime D. e …
… visitarono I. e predicarono nella Sinagoga, convertendo molti Giudei e Greci (Act. 14, 1-7). Ma di fronte all'ostilità sempre crescente dei Giudei, dovettero abbandonare la città per non essere lapidati e si rifugiarono « nelle città della Licaonia » (Act. 14, 6).
… 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 il licaonio (ibid. 14, 8-12), antica lingua anatolica, di cui sono rimasti alcuni frammenti di iscrizioni.
Ritenuto allora come un mago pericoloso, dopo un breve periodo di tolleranza fu, in una sollevazione popolare, lapidato e lasciato come morto, salvato poi nella notte dai fedeli (Act. 14, 6-21). Nel secondo viaggio missionario, s. Paolo, accompagnato da Sila, si fermò a L. e prese con sé, sulla buona testimonianza dei fratelli, Timoteo, originario della città e convertito …
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… per aver raccolto nella loro capanna Zeus e Ermete presentatisi in forme umane furono, in premio, cambiati in alberi immortali e divini (Ovidio, Metam., VIII, 621-725), spiega lo stato d'animo degli abitanti nel trattamento usato verso Paolo e Barnaba (Act. 14, 8-12). Nel secondo viaggio missionario Paolo, accompagnato da Sila, visitò le Chiese fondate, constatandone la ferma fede ed il continuo aumento (Act. 16, 1-4).
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« Ermeneutica » richiama alla mente termini più noti nella letteratura profana e biblica: Ἑρμῆς, è l'araldo degli dèi che annuncia i consigli e voleri divini, è il dio dell'eloquenza (cf. Act. 14, 12); ἑρμηνεύς ο ἑρμηνευτής è chi traduce ed interpreta la lingua propria o altrui, è l'interprete delle parole, dei segni, dei sogni ecc. (cf. Lc. 24, 27; I Cor. 12, 10; 14, 26-28). L'i. …
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israelitico (o pagano: Act. 14, 13); invece del tecnico ἱερεύς,
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… Partirono per Iconio « scuotendo la polvere dei piedi contro di essi ». Ma ripassarono per A., al ritorno, rianimando e organizzando gerarchicamente la comunità (Act. 14, 20-23). Al termine della sua vita, Paolo (II Tim. 3, 11) ricorda le persecuzioni ivi sofferte; verosimilmente, fra queste sono da includersi alcune delle 5 flagellazioni e delle 3 fustigazioni …
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Nel primo viaggio apostolico, Paolo e Barnaba, perseguitati dai Giudei d'Iconio e di Listra, si rifugiarono a D. (Act. 14, 6.20), che evangelizzarono, pare, senza disturbo e con frutto abbondante (Act. 14, 21). Nel secondo viaggio Paolo e Sila, venendo dalla Siria e dalla Cilicia, visitarono per prime D. e Listra (Act. 16, 1), aggregandosi quivi Timoteo, già conosciuto probabilmente a Listra …
… A Listra (v.) P. ottenne un successo maggiore per la sua guarigione miracolosa di uno stoppio; ma presto dove rifugiarsi a Derbe, ove svolse un'attività serena e fruttuosa, ma di cui si è poco informati (Act. 14, 21). Da Derbe i missionari iniziarono il viaggio di ritorno, confermando i convertiti e stabilendo nelle comunità una certa gerarchia ecclesiastica. …
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… Il loro carattere di esclusività (B. Lanwer, p. 156; cf. 94, 99, 106) risulta chiaro da Lc. 6, 24-26 e da altri passi del Nuovo Testamento (Mt. 10, 38; 16, 24; Act. 14, 22; Rom. 8, 17 sg.; I Cor. 1, 26-28; II Tim. 3, 12): i fortunati di questo mondo non fruiranno del compenso (o « mercede ») nel cielo (Mt. 5, 12; 6, 1-2, 5; Lc. 6, 23), poiché l'hanno …
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).
… Così l'« Ave, Gratia plena » (Lc. 1, 28) è tradotto « Ben ti sia, o favorita » e negli Act. 14, 22, ove la traduzione cattolica ha: « Paolo e Barnaba dopo aver con preghiere e digiuni ordinati dei presbiteri per essi », il D. traduce: « È dopo che ebbero per ciascuna chiesa ordinati …
… costituiti i sette ministri delle mense (ibid. 6, 1-7), comunemente ritenuti diaconi (cf. S. Bihel, De septem diaconis, in Antonianum, 3 [1928], pp. 129-50). Nelle Chiese fondate da s. Paolo sono ricordati i diaconi (Philip. 1, 1; I Tim. 3, 8), i presbiteri (Act. 14, 22; 20, 17; I Tim. 5, 17, 19; Tit. 1, 5), ai quali viene promiscuamente dato il titolo di vescovi (Act. 20, 28; Tit. 1, 7). Anche tenendo conto dell'accesa controversia sull'esistenza …
… fianco di s. Giacomo, fratello del Signore (Act. 11,30; 15, 2, 4, 6, 22, 23; 16, 4; 21, 18). Nelle Chiese fondate da s. Paolo viene regolarmente costituito dallo stesso Apostolo un collegio di p. per il governo spirituale della comunità cristiana (Act. 14, 22; 20, 17; I Tim. 5, 17; Tit. 1, 5). Poiché s. Paolo dà ad essi anche il nome di ἐκτάχαστοι (Act. 20, 28; Tit. 1, 7) fin dai primi secoli si è vivamente discusso sulla distinzione, …
loro s. con l'imposizione delle mani (Act. 13, 3; 14, 22),
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APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Perciò istituiscono i diaconi (Act. 6, 1-6) ed i presbiteri (Act. 14, 23; cf. 15, 4, 6, 22 sg., ecc.). …
III. TRASMISSIONE DEI TRE GRADI. - Fin da principio i soli Apostoli, nei quali risiedeva la pienezza dei poteri sacerdotali, conferirono l'Ordinazione ai diaconi (Act. 6,6), ai presbiteri (Act. 14, 23) e ai vescovi (I Tim. 4, 14; II Tim. 1,6). Timoteo e Tito furono probabilmente i primi discepoli di Paolo, cui l'Apostolo conferì l'episcopato, preponderando a una determinata …
… supposta è anteriore a quella attestata da s. Ignazio (il potere supremo non è ancora interamente in mano ai vescovi locali, e i termini « episcopo » e « presbitero » risultano sinonimi), in un periodo di transizione fra quello iniziale (Act. 6, 1-6; 14, 23) e quello del sec. II (v. DIACONO; PRESBITERO).
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Tali concezioni sono fondamentalmente erronee perché contrarie al concetto evangelico del regno di Dio in terra, in cui ci saranno sempre sofferenze (Mt. 5, 11; Lc. 9, 23; Io. 15, 20; Act. 14, 25; Rom. 8, 29) e imperfettono (Mt. 13, 24-30, 47; Lc. 10, 3). L'opinione del Chaubaty è da ritenere un grave errore, poiché nega quanto è definito nel Concilio di Trento intorno …
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. …
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… 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); perciò fu dapprima comunicata ad A. la soluzione data dagli Apostoli adunatisi a tale scopo a Gerusalemme (Act. 15, 2-32). Ivi troviamo pure s. Pietro (Gal. 2, 11) come capo …
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.