Paul hauing for his part visited the Churches of Syria, Cilicia, and Lycaonia, deliuering vnto them vvithal to keepe the Decrees of the Councel: 6 beginneth a nevv iourney, ouer Phrygia, Galatia, Mysia: 8 Yea into Europe also he passeth, admonished by a vision, and commeth into Macedonia, 12 and there he beginneth the Church of the Philippians, vvorking miracles, and suffering persecution.
1And he came to Derbe and Lystra. And behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed: but his father was a Gentile.Arrivo adunque a Derbe, e a Listra. Ed ecco, che quivi si ritrovava un certo discepolo per nome Timoteo, figliuolo di una donna Giudea fedele, di padre Gentile.AND he came to Derbé and Lystra. And behold, there vvas a certaine disciple there named Timothee, the sonne of a •vvidovv' vvoman that beleeued, of a father a Gentile.Pervenit autem Derben et Lystram. Et ecce discipulus quidam erat ibi nomine Timotheus, filius mulieris Judææ fidelis, patre gentili. 2To this man the brethren that were in Lystra and Iconium gave a good testimony.A lui rendevano buona testimonianza i fratelli, che erano in Lastra, e in Iconio.To this man the brethren that vvere in Lystra and Iconium, gaue a good testimonie.Huic testimonium bonum reddebant qui in Lystris erant et Iconio fratres. 3Him Paul would have to go along with him: and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.Volle Paolo, che questi andasse seco: e presolo lo circoncise per riguardo de' Giudei, che erano in que' luoghi; perché tutti sapevano, che il padre di lui era Gentile.Him Paul vvould haue to goe forth vvith him: and taking him he circumcised him because of the Ievves that vvere in those places. For they al knevv that his father vvas a Gentile.Hunc voluit Paulus secum proficisci: et assumens circumcidit eum propter Judæos qui erant in illis locis. Sciebant enim omnes quod pater ejus erat gentilis. 4And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.E passando di città in città raccomandavan di osservare le regole stabilite dagli apostoli, e dai sacerdoti, che erano in Gerusalemme.And vvhen they passed through the cities, they deliuered vnto them to keepe the decrees that vvere decreed of the Apostles and Auncients which were at Hierusalem.Cum autem pertransirent civitates, tradebant eis custodiri dogmata quæ erant decreta ab Apostolis et senioribus qui erant Jerosolymis. 5And the churches were confirmed in faith and increased in number daily.E le chiese si assodavano nella fede, e diventavano ogni giorno più numerose.And the Churches vvere confirmed in faith, and did abound in number daily.Et ecclesiæ quidem confirmabantur fide, et abundabunt numero quotidie. 6And when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia.Passata poi la Frigia, e il paese della Galazia, fu loro vietato dallo Spirito Santo di annunziar la parola di Dio nell'Asia.And passing through Phrygia and the countrie of Galatia, they vvere forbidden by the holy Ghost to preach the vvord in Asia.Transeuntes autem Phrygiam et Galatiæ regionem, vetati sunt a Spiritu Sancto loqui verbum Dei in Asia.
7And when they were come into Mysia, they attempted to go into Bithynia: and the Spirit of Jesus suffered them not.Ed essendo giunti nella Misia tentavano di andare nella Bitinia, ma nol permise loro lo Spirito di Gesù.And vvhen they vvere come into Mysia, they attempted to goe into Bithynia: and the Spirit of IESVS permitted them not.Cum venissent autem in Mysiam, tentabant ire in Bithyniam: et non permisit eos Spiritus Jesu. 8And when they had passed through Mysia, they went down to Troas.E traversata la Misia, giunsero a Troade.And vvhen they had passed through Mysia, they vvent dovvne to Troas:Cum autem pertransissent Mysiam, descenderunt Troadem: 9And a vision was shewed to Paul in the night, which was a man of Macedonia standing and beseeching him and saying: Pass over into Macedonia and help us.E fu veduta la notte da Paolo una visione. Un cert'uomo di Macedonia se gli presentava pregandolo, e dicendo: passa nella Macedonia, e ajutaci.and a vision by night vvas shevved to Paul: There vvas a certaine man of Macedónia standing and beseeching him, and saying, passe into Macedónia, and helpe vs.et visio per noctem Paulo ostensa est: vir Macedo quidam erat stans et deprecans eum, et dicens: Transiens in Macedoniam, adjuva nos. 10And as soon as he had seen the vision, immediately we sought to go into Macedonia: being assured that God had called us to preach the gospel to them.E subito che egli ebbe veduta questa visione, cercammo di partire per la Macedonia, accertati, che ci avesse il Signore chiamati ad evangelizzare colà.And as soone as he had seen the vision, forthvvith vve sought to goe into Macedónia, being assured that God had called vs to euāgelize to them.Ut autem visum vidit, statim quæsivimus proficisci in Macedoniam, certi facti quod vocasset nos Deus evangelizare eis. 11And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis.E fatta vela da Troade a dirittura andammo a Samotracia, e il dì seguente a Napoli.And sailing from Troas, vve came vvith a straight course to Samothrácia, and the day folovving to Neapolis:Navigantes autem a Troade, recto cursu venimus Samothraciam, et sequenti die Neapolim: 12And from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together.E di lì a Filippi, colonia, che è la prima città di quella parte di Macedonia e dimorammo in questa città alcuni giorni.and from thence to Philippi, vvhich is the first citie of the part of Macedonia, a colónia. And vve were in this citie certaine daies, abiding.et inde Philippos, quæ est prima partis Macedoniæ civitas, colonia. Eramus autem in hac urbe diebus aliquot, conferentes.
13And upon the Sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer: and sitting down, we spoke to the women that were assembled.E il giorno di sabato uscimmo fuori di porta vicino al fiume, dove pareva, che fosse l'orazione: e postici a sedere parlavamo alle donne congregate.And vpon the day of the Sabboths, vve vvent forth vvithout the gate beside a riuer, vvhere it seemed that there vvas praier: & sitting vve spake to the vvomen that vvere assembled.Die autem sabbatorum egressi sumus foras portam juxta flumen, ubi videbatur oratio esse: et sedentes loquebamur mulieribus quæ convenerant. 14And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul.E una certa donna per nome Lidia della città di Thiatira, che vendeva la porpora, timorata di Dio, ascoltò: cui il Signore apri il cuore per attendere a quello, che diceva Paolo.And a certaine vvoman named Lydia, a seller of purple of the citie of the Thyatirians, one that vvorshipped God, did heare: vvhose hart our Lord opened to attend to those things vvhich vvere said of Paul.Et quædam mulier nomine Lydia, purpuraria civitatis Thyatirenorum, colens Deum, audivit: cujus Dominus aperuit cor intendere his quæ dicebantur a Paulo. 15And when she was baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us.E battezzata, che fu ella, e la sua famiglia, pregò, dicendo: Se avete giudicato, che io sia fedele al Signore, venite, e fermatevi a casa mia; e ci fe' forza.And vvhen she vvas baptized, and her house, she besought vs, saying: If you haue iudged me to be faithful to our Lord, enter in vnto my house, and tarie. And she constrained vs.Cum autem baptizata esset, et domus ejus, deprecata est, dicens: Si judicastis me fidelem Domino esse, introite in domum meam, et manete. Et coëgit nos. 16And it came to pass, as we went to prayer, a certain girl having a pythonical spirit met us, who brought to her masters much gain by divining.Accadde poi, che andando noi all'orazione, una serva, che aveva lo spirito di Pitone, ci venne incontro. Ella portava molto guadagno a' suoi padroni col fare l'indovina.And it came to passe as vve vvent to praier, a certaine vvenche hauing a Pythónical spirit, mette vs, that brought great gaine to her maisters by diuîning.Factum est autem euntibus nobis ad orationem, puellam quamdam habentem spiritum pythonem obviare nobis, quæ quæstum magnum præstabat dominis suis divinando.
17This same following Paul and us, cried out, saying: These men are the servants of the Most High God, who preach unto you the way of salvation.Costei seguitando Paolo, e noi, gridava: Questi uomini sono servi di Dio altissimo, che annunziano a voi la via della salute.This same folovving Paul and vs, cried saying, These men are the seruants of the high God, vvhich preach vnto you the vvay of saluation.Hæc subsecuta Paulum et nos, clamabat dicens: Isti homines servi Dei excelsi sunt, qui annuntiant vobis viam salutis. 18And this she did many days. But Paul being grieved, turned and said to the spirit: I command thee, in the name of Jesus Christ, to go out from her. And he went out the same hour.Ciò ella faceva per molti giorni. Ma Paolo annojato, rivoltosi disse allo Spirito: Ordino a te nel nome di Gesù Cristo, che esca da costei; e nel medesimo punto se v'andò.And this she did many daies. And Paul being sorie, and turning, said to the spirit, I cōmaund thee in the name of IESVS CHRIST to goe out from her. And he vvent out the same houre.Hoc autem faciebat multis diebus. Dolens autem Paulus, et conversus, spiritui dixit: Præcipio tibi in nomine Jesu Christi exire ab ea. Et exiit eadem hora. 19But her masters, seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the market place to the rulers.Ma vedendo i padroni di lei, che se n'era andata la speranza del loro guadagno, presero Paolo, e Sila, e gli condussero nel foro ai decurioni:But her maisters seeing that the hope of their gaine vvas gone, apprehending Paul and Silas, brought them into the market place to the Princes:Videntes autem domini ejus quia exivit spes quæstus eorum, apprehendentes Paulum et Silam, perduxerunt in forum ad principes: 20And presenting them to the magistrates, they said: These men disturb our city, being Jews:E presentatigli ai magistrati, dissero: Questi uomini mettono sossopra la nostra città, essendo Giudei:and presenting them to the magistrates, they said, These men trouble our citie, being Ievves:et offerentes eos magistratibus, dixerunt: Hi homines conturbant civitatem nostram, cum sint Judæi: 21And preach a fashion which it is not lawful for us to receive nor observe, being Romans.E predicano cerimonie, le quali non è lecito a noi di abbracciare, né di praticare essendo noi Romani.and they preach a fashion vvhich it is not lavvful for vs to receiue, nor doe, being Romanes.et annuntiant morem quem non licet nobis suscipere neque facere, cum simus Romani. 22And the people ran together against them: and the magistrates, rending off their clothes, commanded them to be beaten with rods.E insieme la moltitudine insorse contro di essi: e i magistrati, lacerate loro le vesti, ordinarono, che fossero battuti con le verghe.And the people ranne against them: and the magistrates tearing their coates, commaunded them to be beaten vvith roddes.Et cucurrit plebs adversus eos: et magistratus, scissis tunicis eorum, jusserunt eos virgis cædi.
23And when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them diligently.E date loro molte battiture li cacciarono in prigione, dando ordine al custode, che facesse buona guardia.And vvhen they had laid many stripes vpon them, they did cast them into prison, commaunding the keeper that he should keepe them diligently.Et cum multas plagas eis imposuissent, miserunt eos in carcerem, præcipientes custodi ut diligenter custodiret eos. 24Who having received such a charge, thrust them into the inner prison and made their feet fast in the stocks.Il quale ricevuto simil comando, li mise nella più profonda segreta, e strinse in ceppi i loro piedi.Vvho vvhen he had receiued such commaundement, cast them into the inner prison, and made their feete fast in the stockes.Qui cum tale præceptum accepisset, misit eos in interiorem carcerem, et pedes eorum strinxit ligno. 25And at midnight, Paul and Silas, praying, praised God. And they that were in prison heard them.E su la mezza notte Paolo, e Sila oravano, cantando laudi a Dio: e i carcerati gli udivano.And at mid-night, Paul and Silas praying, did praise God. And they that vvere in prison, heard them.Media autem nocte Paulus et Silas orantes, laudabant Deum: et audiebant eos qui in custodia erant. 26And suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened and the bands of all were loosed.Ma a un tratto venne un gran tremuoto, e tale, che si scossero le fondamenta della prigione; e si apriron di subito tutte le porte, e si sciolsero a tutti le catene.But sodenly there vvas made a great earthquake, so that the foundations of the prison vvere shaken. And forthvvith al the doores vvere opened: and the bands of al vvere loosed.Subito vero terræmotus factus est magnus, ita ut moverentur fundamenta carceris. Et statim aperta sunt omnia ostia: et universorum vincula soluta sunt. 27And the keeper of the prison, awakening out of his sleep and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.E risvegliatosi il custode della prigione, e vedute aperte le porte della prigione, sguainata la spada, voleva uccidersi, credendo, che i prigioni fossero fuggiti.And the keeper of the prison vvaked out of his sleepe, and seeing the doores of the prison opened, dravving out his svvord, vvould haue killed him self, supposing that the prisoners had been fled.Expergefactus autem custos carceris, et videns januas apertas carceris, evaginato gladio volebat se interficere, æstimans fugisse vinctos.
28But Paul cried with a loud voice, saying: Do thyself no harm, for we all are here.Ma Paolo gridò ad alta voce, dicendo: Non fare a te male alcuno, mentre siam qui tutti quanti.But Paul cried vvith a loud voice, saying, Doe thy self no harme, for vve are al here.Clamavit autem Paulus voce magna, dicens: Nihil tibi mali feceris: universi enim hic sumus. 29Then calling for a light, he went in: and trembling, fell down at the feet of Paul and Silas.E quegli avendo chiesto del lume entrò dentro, e tremante si gittò a' piedi di Paolo, e di Sila.And calling for light, he vvent in, and trembling fel dovvne to Paul and Silas at their feete:Petitoque lumine, introgressus est: et tremefactus procidit Paulo et Silæ ad pedes: 30And bringing them out, he said: Masters, what must I do, that I may be saved?E menatili fuora, disse: Signori, che deggio fare per esser salvo?and bringing them forth, he said, Maisters, vvhat must I doe that I may be saued?et producens eos foras, ait: Domini, quid me oportet facere, ut salvus fiam ? 31But they said: believe in the Lord Jesus: and thou shalt be saved, and thy house.Ed essi dissero: Credi nel Signore Gesù, e sarai salvo tu, e la tua famiglia.But they said, Beleeue in our Lord IESVS: and thou shalt be saued and thy house.At illi dixerunt: Crede in Dominum Jesum, et salvus eris tu, et domus tua. 32And they preached the word of the Lord to him and to all that were in his house.E parlarono della parola del Signore a lui, e a quanti erano nella di lui casa.And they preached the vvord of our Lord to him vvith al that vvere in his house.Et locuti sunt ei verbum Domini cum omnibus qui erant in domo ejus. 33And he, taking them the same hour of the night, washed their stripes: and himself was baptized, and all his house immediately.E presili seco in quella stessa ora di notte, lavò le loro piaghe, e fu battezzato egli, e tutta la sua famiglia immediatamente.And he taking them in the same houre of the night, vvashed their vvounds: and him self vvas baptized and al his house incontinent.Et tollens eos in illa hora noctis, lavit plagas eorum: et baptizatus est ipse, et omnis domus ejus continuo. 34And when he had brought them into his own house, he laid the table for them: and rejoiced with all his house, believing God.E condottigli a casa sua, apparecchiò loro da mangiare, e fece festa dell'avere creduto a Dio con tutti i suoi.And vvhen he had brought them into his ovvne house, he laid the table for them, and reioyced vvith al his house, beleeuing God.Cumque perduxisset eos in domum suam, apposuit eis mensam, et lætatus est cum omni domo sua credens Deo.
35And when the day was come, the magistrates sent the serjeants, saying: Let those men go.E fattosi giorno, i magistrati mandarono i littori a dire: Metti in libertà quegli uomini.And vvhē day vvas come, the magistrates sent the sergeants, saying, Let those men goe.Et cum dies factus esset, miserunt magistratus lictores, dicentes: Dimitte homines illos. 36And the keeper of the prison told these words to Paul: The magistrates have sent to let you go. Now therefore depart. And go in peace.E il custode portò questa nuova a Paolo: I magistrati hanno mandato a liberarvi: or dunque uscite, e andatevene in pace.And the keeper of the prison told these vvordes to Paul, That the magistrates haue sent that you should be let goe novv therfore departing, goe ye in peace.Nuntiavit autem custos carceris verba hæc Paulo: Quia miserunt magistratus ut dimittamini: nunc igitur exeuntes, ite in pace. 37But Paul said to them: They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison. And now do they thrust us out privately? Not so: but let them come.Ma Paolo disse loro: Ci hanno battuti pubblicamente, senza che fossimo condannati. Romani, come siamo, messi in prigione, e ora nascostamente ci mandan via? Non sarà così: ma vengano,But Paul said to them: Being vvhipped openly, vncōdemned, men that are Romanes, they haue cast vs into prison: & novv do they send vs out secretly? Not so, but let them come, & let vs out them selues.Paulus autem dixit eis: Cæsos nos publice, indemnatos homines Romanos, miserunt in carcerem: et nunc occulte nos ejiciunt ? Non ita: sed veniant, 38And let us out themselves. And the serjeants told these words to the magistrates. And they were afraid: hearing that they were Romans.Ed eglino ci traggan fuora. Riferirono i littori queste parole a' magistrati, i quali sentendo, che erano romani, ebber paura:And the sergeants reported these wordes to the magistrates. And they vvere afraid hearing that they vvere Romanes:et ipsi nos ejiciant. Nuntiaverunt autem magistratibus lictores verba hæc. Timueruntque audito quod Romani essent: 39And coming, they besought them: and bringing them out, they desired them to depart out of the city.E andarono, e fecer loro buone parole, e trattili fuora li pregarono di partirsi dalla città.and comming they besought them, & bringing them forth they desired them to depart out of the citie.et venientes deprecati sunt eos, et educentes rogabant ut egrederentur de urbe. 40And they went out of the prison and entered into the house of Lydia: and having seen the brethren, they comforted them and departed.Ed eglino usciti di prigione entrarono in casa di Lidia: e veduti i fratelli gli consolarono, e si partirono.And going out of the prison, they entred in vnto Lydia: and hauing seen the brethren, they comforted them, and departed.Exeuntes autem de carcere, introierunt ad Lydiam: et visis fratribus consolati sunt eos, et profecti sunt.
16:1
about the year A.D. 51.
16:3
Witham
Circumcised him. Not to obstruct the conversion of the Jews; and because it was still lawful to observe the Jewish ceremonies, though the obligation of keeping the old law had ceased. (Witham)
St. Augustine
To the Jew, says he, (1 Corinthians 9:20.) I became a Jew, that I might gain the Jews. If he refused to circumcise Titus, in order to vindicate the Christian's independence of the Mosaic ceremonies; he now submits to the observance of them, to shew there is nothing of itself bad in them, and that they might without crime be practised, till time by degrees had abolished them. (St. Augustine, ep. lxxxii. ad S. Hieronymum)
16:4
Here, as well as in the last verse of the former chapter, we see St. Paul ordering the new converts, wherever he went, to receive, as their rule of conduct, the ordinances of the apostles and priests assembled in Jerusalem.
16:6
Witham
They were forbidden by the Holy Ghost, to go, and preach at that time in the Lesser Asia [Asia Minor], perhaps because their preaching in Macedonia was more necessary; or because St. John was to be sent into Asia [Asia Minor]. (Witham)
Menochius
Forbidden. Why? Because they were not yet prepared to receive the gospel; or, perhaps, these provinces were reserved for St. John, as Bithynia was for St. Luke. (Menochius)
St. Leo
St. Leo compares this question to many others respecting the inscrutable judgments of God. Why did not the Son of God come into the world many ages before? Why did he suffer so many to die in ignorance? Why are there yet so many in infidelity? Why, in one family, does one believe and is converted, while another remains in darkness, and crime? Who shall account for the exercise he pleases to make of his rigour, or his mercy, when all were justly victims of the former? (St. Leo, de vocat. Gentium. lib. 2:chap. 2)
16:7
Witham
The spirit of Jesus permitted them not. It is the same spirit, which just before was called the Holy Ghost: for the Holy Ghost is the spirit of Jesus, as proceeding from the Son as well as from the Father. (Witham)
16:9
A vision, etc. The tutelar angel of the province, according to most interpreters, under the form of a Macedonian, who implored St. Paul in behalf of the province he guarded.
16:10
Calmet
We. This change in the narration from the third, to the first person, we sought, etc. is remarkable. It is hence inferred, that St. Luke, the author of this book, joined St. Paul at Troas, and became his inseparable companion. (Calmet)
Tirinus
It is, however, probable, that as the narrative in the first person changes again at the end of this chapter, and is not resumed, till the fifth verse of the 20th chapter, that St. Luke was absent on some mission during the time that elapsed between this and their sailing from Philippi, as mentioned hereafter. (Chap. 20:6) (Tirinus)
16:13
Witham
There was prayer.[Ver. 13. Oratio, proseuche, preces, oratio et Oratorium.] The Greek word signifies either prayer itself, or an oratory, or place to pray in. (Witham)
16:16
Witham
A pythonical spirit. A spirit pretending to divination, to tell secrets, and things to come. See 2 Kings xxviii; Isaias 8:19. (Witham)
Haydock
A divining spirit, which pretended to foretell things to come. It is strictly forbidden every where throughout the old law to have any dealings with persons of this description. (Deuteronomy 18:10; Leviticus 20:27; etc.) Hence it would appear that these superstitions were of early practice among mankind. It is lamentable that the present age is still credulous enough to believe in such impostures. The ignorance of mankind, it appears, has always been made a source of emolument to the designing. (Haydock)
16:17
Witham
These men are the servants of the most high God. Evil spirits in possessed people, are sometimes forced to tell the truth. (Witham)
16:18
Estius
Observe here that the servants of God have a power granted them of controlling wicked spirits, according to the promise of our Lord, Luke 9. and 10. Hence the seventy disciples, returning, said: Lord, even the devils are subject to us in thy name. (Estius, in different location)
16:20
Calmet
Jews. This was the name the first Christians went by among the pagans. Indeed our Saviour's being born of that nation, and his disciples adoring the same God, and following the same morality and Scriptures as the Jews, were sufficient reasons to make them confounded. When Suetonius relates that Claudius banished the Jews from Rome, he means the Christians. (Calmet)
16:21
Bible de Vence
There was a standing decree of the senate, which forbade the introduction of any new divinity, without the formal consent of the senate. (Bible de Vence)
16:24
Witham
Made their feet fast in the stocks. By the Latin and Greek text, they made them fast with wood. (Witham)
16:26
Witham
All the doors were opened. This made the jailer conclude the prisoners had made their escape. And he being answerable for them, and expecting to be put to death, was for stabbing himself. (Witham)
16:33
Witham
Was baptized, being first told what he was to believe, and do. (Witham)
Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location.
16:35
Witham
Sent the serjeants,[Ver. 35. Lictores, rabduchous, vergers, rod-bearers.] vergers, or such like officers. (Witham)
16:37
Denis the Carthusian
Romans. St. Paul inherited his right of citizenship from his father; it does not appear how Silas obtained it, perhaps by purchase. There is no proof that Silas was a freeman of Rome. (Denis the Carthusian)
Haydock
It was forbidden by the Porcian and Sempronian laws, for a Roman citizen to be scourged, unless he was likewise convicted of a capital crime. Cicero pro Rabirio. Facinus est vinciri civem Romanum: scelus verberari. Id. cont. Verrem. The Romans were always very jealous of the dignity of their city. We cannot but admire St. Paul's astonishing desire of suffering for the name of Jesus, in concealing a circumstance, the very naming of which would have saved him the cruel scourging he suffered. If he now refuses to go out of the prison privately, it is to vindicate his honour, and to avert the scandal, which the new converts would naturally feel, in seeing their master treated as a criminal. He exemplified in this instance St. Augustine's principal; "Our lives are necessary for ourselves, but our reputation for others." (Haydock)
Estius declares, that Silas was also a Roman citizen, and that from this circumstance he probably received a Roman name, as Paul did. For in other parts of Scripture we find him styled Silvanus. (2 Corinthians 1:19.) and at the commencement of both the epistles to the Thessalonians.
Witham
Not so; but let them come, etc. St. Paul patiently submitted himself to be whipped in a most disgraceful and cruel manner, which he could easily have prevented or put a stop to, by saying, I am a Roman citizen. Afterwards, when they were for setting him at liberty, he claims his privilege, he puts all the magistrates in a fright; they run to ask him pardon, and entreat him with all civility to leave the town, which he does not think fit to do, till he visited his brethren and friends. (Witham)
16:16
A pythonical spirit.... That is, a spirit pretending to divine, and tell fortunes.
16:1
Ievv
16:4
Here againe they take order that the decrees and articles of faith agreed vpon in the Councel of Ierusalē. should be executed & obserued, vvhereby vve see both the great authoritie of Councels, & the diligence that al Prelates ought to haue to see the decrees & Canons of the Coūcels put in executiō.
16:6
This people had not the Gospel denied vnto them altogether, but for a time: because (as Venerable Bede thinketh) God foresavv they vvould not beleeue, & so should haue been more greuously damned.
16:12
Colonia, is such a citie where the most inhabitants are strangers, sent thither from other great cities & States, namely from the Romanes.
16:17
Either the Diuel vvas compelled by the vertue of Paules presence to say truth, or els (as such do often times) he spake truth novv, that they might the more trust him, and he better beguile them at other times.
16:23
Concordanza 2. Cor. 11.
16:31
It is no other faith that saueth but that vvhich vvorketh by Charitie. Aug. Enchirid. •. 67.
16:33
Happie Gailers that doe mercie tovvard their godly prisoners, and receiue againe by them such spiritual benefites.
16:1
Tertulliano † 220 d.C. On Modesty 17
… Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 43
… “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas.” ( v. 4, 5 .) But how does he call Timothy a man “of Thessalonica?”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 1
This is another commendation, that Timothy came not of Gentiles, nor of unbelievers, but of a family that served Christ from the first. (
sant'Agostino d'Ippona † 430 d.C. On Lying 8
… And for this reason, Timothy, having been called in uncircumcision, yet because his mother was a Jewess and he was bound, in order to gain his kindred, to show them that he had not learnt in the Christian discipline to abominate the sacraments of the old Law, was circumcised by the Apostle;
16:3
Tertulliano † 220 d.C. The Five Books Against Marcion 5.3
… He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised,
Tertulliano † 220 d.C. On Monogamy 14
Now, if the apostle had even absolutely permitted marriage when one’s partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.5
… Where, for example, he says something by way of permission and not by commandment, there we may recognize that he is weak; for who, he says, is weak, and I am not weak? When he shaves his head and makes an offering, or when he circumcises Timothy,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
… For it is no very easy matter to change from those habits which custom and use have made honourable. For instance, the first cut off the idol, but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.20
… And what are we to say of Elijah and Elisha? Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas and Timothy
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: with this purpose he circumcised Timothy,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 51
… But of Himself He doth not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… For the sake of those thereafter, to whom he is about to relate it. For to himself it had been said, “Go not into the way of the Gentiles.” ( Matt. x. 5 .) * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… But if what he says trouble you in your ( ἀσθενέστερον ) feebleness, consider the real state of the case, not only that he wished to be separated, but also the cause for which he wished it, and then you will see the greatness of his love. For he even circumcised (Timothy,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.8
… For it was contrary to the truth of the gospel, that those who believed in Christ should think that without those ancient ceremonies they could not be saved. This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul’s circumcising of Timothy,
16:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. “And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily.” (
Anonymous The Teaching of the Apostles 27
… since for themselves the Spirit, the Paraclete, which was in them, was sufficient: that, even as He had appointed these laws by their hands, so He would guide them lawfully. For they, who had received from our Lord power and authority, had no need that laws should be appointed for them by others. For Paul also, and Timothy,
16:5
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… for the Word must needs be disseminated: therefore also he with his own hands circumcised him. “And so were the churches established in the faith.” Do you mark here also how from going counter (to his own object) a great good results? “And increased in number daily.” (
16:6
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… “increased,” it says, “in number daily.” Then he does not continue to tarry with these, as having come to visit them: but how? he goes further. “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
… “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem.” Therefore
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks.” ( v. 10 .) ( a ) Do you mark how much was effected by his persisting? “Both Jews and Greeks heard: ( c ) all that dwelt in Asia:” it was for this also that the Lord suffered him not to go into Asia (
san Girolamo † 420 d.C. Against the Pelagians 2
xvi. 6, 7 . They were forbidden to preach where they chose.
16:7
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… but how? he goes further. “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,” ( v. 6 .) having left Phrygia and Galatia, they hastened into the interior. For, it says, “After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
… “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem.” Therefore
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 3
What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22 .); and elsewhere Luke says, that “the Spirit” hindered them from going into Asia. (
16:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.14.1
1. But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, “we came to Troas;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… but the Spirit suffered them not.” ( v. 7 .) Wherefore they were forbidden, he does not say, but that they were “forbidden,” he does say, teaching us to obey and not ask questions, and showing that they did many things as men. “And the Spirit,” it says, “suffered them not: but having passed by Mysia they came down to Troas.” (
16:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… “And the Spirit,” it says, “suffered them not: but having passed by Mysia they came down to Troas.” ( v. 8 .) “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
… “And receiving,” it says, “a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” ( v. 15 .) For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them). (
16:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… xv. 10 .) And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… 25 .) “Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod the tetrarch, and Saul.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” ( ch. ix. 12 .) In
16:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… “Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony.” (
16:12
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 9
[3.] But, “They are men,” some one will say, “who do these things; as for God, He is loving unto men.” Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as “He is loving unto men,” in the same character doth He punish sins. (
16:13
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.14.1
… Therefore, sailing from Troas, we directed our ship’s course towards Samothracia.” And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: “for, sitting down,” he says, “we spake unto the women who had assembled;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge “to keep them safely.” And, it says, “he made them fast in the stocks” ( v. 24 ), ( το ξύλον ) as we should say, the nervum ( νέρβον ).
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 11
… For consider, that when we enter into earthly palaces, we can see nothing of this kind; but men that are dignified and famous, and wealthy and intelligent, are everywhere hastening to and fro. But into the real palaces, I mean the Church, and the oratories
16:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
(Recapitulation.) “Out of the city.” ( v. 13 .) The place was convenient for hearing the word, aloof from troubles and dangers. ( b ) “On the sabbath.” As there was no work going on, they were more attentive to what was spoken. (a) “And a certain woman, named Lydia, a seller of purple” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… “For obedience to the faith.” So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that “He opened their heart” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 15
… but the contrary. For he who hath nothing commands all, even as they did. And throughout the world all houses were open to them, and they who offered them took their coming as a favor, and they came to them as to friends and kindred. For so they came to the woman who was a seller of purple, (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.41
… For it would not be sought for from Him in prayer, unless it were believed to be given by Him. This gift of heavenly grace had descended to that seller of purple
16:15
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 70
Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, “If ye have judged me to be faithful to the Lord, come in, and abide with me.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… “Whose heart the Lord opened.” Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. “So that she attended to the things which were spoken of Paul.” The opening, then, was God’s work, the attending was hers: so that it was both God’s doing and man’s. And she was baptized (
16:16
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.13.3
3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy,
Tertulliano † 220 d.C. The Shows, or De Spectaculis 26
Why may not those who go into the temptations of the show become accessible also to evil spirits? We have the case of the woman—the Lord Himself is witness—who went to the theatre, and came back possessed. In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.15
… how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea;” and he added, saying, “Now all these things were our examples.” And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… but what? “faithful to the Lord:” if to the Lord, much more to you. “If ye have judged me:” if ye do not doubt it. And she says not, Abide with me, but, “Come into my house and abide:” with great earnestness (she says it). Indeed a faithful woman!—“A certain damsel possessed with a spirit of Python.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… But instead of that, they spoke even those senseless words, “By Jesus, whom Paul preacheth.” Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. “And the evil spirit,” etc. ( v. 15 ), for what had happened at Philippi (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 10
… For when the evil spirit was speaking great and marvelous things concerning him, he made him hold his peace, and endured him not even in his flattery. For when that damsel, “who had the spirit of divination,” cried, saying, “These men are the servants of the most high God, which show unto us the way of salvation” (
san Girolamo † 420 d.C. The Letters of St. Jerome 124.8
… It is for this, he argues, that John leaps in his mother’s womb when at Mary’s salutation Elizabeth declares herself unworthy of her notice. And he immediately subjoins: “on the other hand infants that are hardly weaned are possessed with evil spirits and become diviners and soothsayers;
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.23
… and though the ventriloquist woman in the Acts of the Apostles bore true testimony to the apostles of the Lord, the Apostle Paul did not spare the evil spirit on that account, but rebuked and cast it out, and so made the woman clean.
16:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon? And (the demon) wished to bring them into temptation: (therefore) to provoke them, “the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… There they say, “We know Thee who Thou art” ( Matt. viii. 29 ); and, “Why art Thou come hither before the time to torment us” ( Mark i. 24 ): and again, “I know Thee who Thou art, the Son of God.” And here, “These men are servants of the most high God” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… What then, doth no demon call upon God’s Name? Did not the demoniacs say, “We know Thee who Thou art, the Holy One of God? ( Mark i. 24 .) Did they not say to Paul, “these men are the servants of the Most High God? (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 3
… No; but he refutes and confounds them out of their own mouths. Again, in the case of the witch, because Saul believed in her, he caused him to hear through her what was about to befall him. Why then did Paul stop the mouth of the spirit, that said, “These men are the servants of the most high God, which show unto us the way of salvation”? (
16:18
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.11
… the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.” “Æneas, Jesus Christ maketh thee whole,” I say unto thee thou evil spirit, go out of him.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
And why say I, “transgression”? “Why, even though something expedient be suggested by the devils, do not thou,” saith He, “even so give heed unto them.” Thus, for instance, He stopped the mouths of those devils also, proclaiming Him Son of God. And Paul too again
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… xv. 9 ), much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting. “And Paul being grieved,” etc. By their clamor and shouting they thought to alarm them (the magistrates): saying, “These men do exceedingly trouble our city.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 22
… shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?” ( Rom. viii. 35 .) And again hear his words, “God shall bruise Satan under your feet shortly.” ( Rom. xvi. 20 .) For he had him under his subjection; whence also he said, “I charge thee in the name of Jesus Christ to come out of her.” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… arise and make thy bed for thyself.” Paul too says to the pythonical spirit: “I charge thee in the name of Jesus Christ come out of her,” and the devil came out of her.
16:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… saying, “These men do exceedingly trouble our city.” ( v. 18–20 .) What sayest thou? Dost thou believe the demon? Why not here also? He saith, They are “servants of the most high God;” thou sayest, “They exceedingly trouble our city:” he saith, “They show us the way of salvation;” thou sayest, “They teach customs which are not lawful for us to receive.” (
16:22
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… ( b ) “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness” ( 2 Cor. xii. 9 ): so that by reason of their gentleness also they should be admired. ( a ) “And the magistrates,” etc., “charging the jailer to keep them safely” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.7
… in these the sword of Peter is called back into its sheath by Christ, and we are taught that it ought not to be taken from its sheath even in Christ’s defence. We read, however, not only that the Jews beat the Apostle Paul, but also that the Greeks beat Sosthenes, a Jew, on account of the Apostle Paul.
16:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… ( b ) “For when,” saith he, “I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness” ( 2 Cor. xii. 9 ): so that by reason of their gentleness also they should be admired. ( a ) “And the magistrates,” etc., “charging the jailer to keep them safely” ( v. 22 ): that they may be the means
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Insomuch that from his body were carried away handkerchiefs or aprons. 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.” (
16:24
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 1.16
… and yet through you, who seem to grow weak, the word preached is magnified, and is sown in all quarters.” When therefore he was led to the dungeon, after having received a great number of stripes, he took prisoner the keeper of the prison.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge “to keep them safely.” And, it says, “he made them fast in the stocks” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… “the doors were opened, and all their bonds were loosed.” And it appears in the night-time; for the Apostles did not work for display, but for men’s salvation. “And the keeper of the prison,” etc. ( v. 27 .) The keeper was not an evil-disposed man that he “thrust them into the inner prison,” (
16:25
Tertulliano † 220 d.C. On Prayer 24
But how “in every place,” since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.15
… “I will bless the Lord at all times: His praise shall ever be in my mouth.” Of this same thing in Numbers: “Let their murmuring cease from me, and they shall not die.” Of this same thing in the Acts of the Apostles: “But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… 11 .) Why is not this effected by themselves? (I answer,) By this also the Lord honors them, that by the ministry of His Angels he rescues them. Then why was it not so in the case of Paul? There with good reason, because the jailer was to be converted, whereas here, it was only that the Apostle should be released. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
(Recapitulation) “And at midnight,” etc. (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Insomuch that from his body were carried away handkerchiefs or aprons. 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.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… rise to give thanks unto thee because of thy righteous judgments.” We read also in the gospel how the Lord spent whole nights in prayer and how the apostles when they were shut up in prison kept vigil all night long, singing their psalms until the earth quaked, and the keeper of the prison believed, and the magistrates and citizens were filled with terror.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 113.4
… Happy is he who, in all that he suffers unjustly for righteousness’ sake, can say with truth, “My heart is ready, O God, my heart is ready;” for this it is that gives cause for that which follows: “I will sing and I give praise;” which Paul and Barnabas
16:26
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… xii. 6 .) Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. “And suddenly there was a great earthquake.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
“The foundations of the prison-house,” we read, “were shaken” where Paul was bound, “and every one’s bands were loosed.” (
16:27
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled.” (
16:28
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… And yet was this done only for the jailor’s sake, not with a view to display, but with a view to his salvation: for that the prisoners knew not that they were loosed, is evident from Paul’s exclamation; for what said he? “He cried with a loud voice, saying, Do thyself no harm, for we are all here.” (
16:29
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time ( Acts viii. 27 ); no, nor the jailer, though he was in the midst of a set of prisoners, and the teacher he saw before him was a man scourged and in chains, and whom he was still to have in his custody. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here” ( v. 28 .) ( b ) “Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Yet is not this the natural effect of bonds, but the very reverse; it is to keep him that is bound in safety, not to open for him the prison walls. No, of bonds then in general this is not the nature, but of those bonds which are for Christ’s sake, it is. “The jailor fell down before Paul and Silas.” (
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san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.14
… How could he open his mouth? He entered the Thebaid, and made captives of men, He entered the royal palace, and made a disciple of the king. He entered the hall of judgment, and the judge saith to him “almost thou persuadest me to become a Christian,” and the judge became a disciple. He entered the prison, and took the jailor captive.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Further, the jailor, inasmuch as he was able to enter in where the saints were, fell down at their feet. The king came but to the door and fell down. He dared not approach into the prison which he had prepared for them in the fire. And now mark their words. The one cried, “Sirs, what must I do to be saved?” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… ( a ) He wondered more at Paul’s kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. ( c ) “And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… “Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house.” ( v. 31 .) For this above all, wins men: that one’s house also should be saved. “And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes,” etc. (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… and came before them in such a manner as it was meet to come before teachers: he fell down at their feet. “And they spake,” it continues, “the word of the Lord, unto him with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… And they spake unto him the word of the Lord, and to all that were in his house.” ( v. 31, 35 ) and (so) immediately gave proof of their kindness towards him. “And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… and was baptized, he and all his, straightway.” ( v. 33 .) He washed them, and was himself baptized, he and his house. “And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… 27 .) There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled:
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… And they do not say, “Having beaten us,” who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, “uncondemned, and being Romans.” ( c ) Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. “They feared,” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… how Peter went out, how Paul, though both were Apostles. “They feared,” ( v. 38 ) it says: because the men were Romans, not because they had unjustly cast them into prison, “And besought them to depart out of the city” (
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1. FILIUS MULIERIS JUDAEAE. — Ita Romana, Graeca et Syrus. Aliqui pro Judaeae legunt viduae. Vocabatur ea Eunice, id est Victoria, quam aeque ac aviam Timothei, nomine Loidem, laudat Apostolus, II Timoth. I, 5. FIDELIS, — id est Christianae, quae scilicet a Judaismo conversa erat ad Christianismum. PATRE GENTILI. — Vetita erant Judaeis matrimonia cum Chananaeis, Exodi xxxiv, 16, at non cum aliis Gentilibus. Unde Gentiles uxores duxerunt Jacob, Genes. xxix, 23; Josephus, Genes. xli, 45; Moses, Exodi II, 21; et post datam Mosi legem David, II Reg. III, 3; Salomon, III Reg. III, 4. Esther Judaea nupsit Gentili Assuero, cap. II, vers. 17. Sic primitus Christiani contrahebant matrimonia cum Gentilibus, eaque separari vetat Apostolus, I Cor. cap. VII, vers. 12. Postea tamen Ecclesia irritavit haec matrimonia: unde impedimentum hoc matrimonii vocatur disparitas cultus; cum haereticis vero conjugium non irritavit, sed prohibuit, ob periculum perversionis. Vide Sanchez, De Matrimonio, tract. De Disparitate cultus.
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2. HUIC TESTIMONIUM REDDEBANT — fidei non fictae, virtutis et bonae educationis in studio sacrarum Litterarum, ut patet I Timoth. vi, 12, et II Timoth. I, 3. Unde Paulus Timotheum vocat filium charissimum, et prae ceteris peregrinationis suae adjutorem et administrum fidelem et strenuum, ac Ephesinae Ecclesiae Episcopum ordinavit, I Corinth. IV, 17; Philipp. II, 20 et 23; Rom. XVI, 21. Vide dicta in utraque epist. ad Timoth.
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3. CIRCUMCIDIT EUM PROPTER JUDAEOS. — Sponte id fecit Paulus, ne quod illi negotium facesserent Judaei, eo quod Timotheum Gentilem ascivisset in socium praedicationis, utque eos demereretur faciliusque ad Christum traduceret: legalia enim erant mortua, sed necdum mortifera. Titum vero, aeque Gentilem, Paulus non est passus circumcidi, quia Judaei eum ad id volebant compellere, ne videretur eorum sententiae falsae subscribere, qua docebant circumcisionem esse necessariam ad salutem. Vide dicta Galat. II, 3. Laudat discretionem S. Pauli S. Gregorius, lib. XXVIII Moral., cap. vi vel XII: « Plerumque, inquit, virtus cum indiscrete tenetur, amittitur; cum discrete intermittitur, retinetur. » Et S. Chrysostomus tantam conversionem quanta secuta est vers. 5, ascribit studio concordiae S. Pauli. ERAT GENTILIS, — ὑπῆρχεν. Syrus, fuerat Gentilis. Putant enim nonnulli patrem Timothei hoc tempore fuisse mortuum, itaque dicendum est, si mater ejus erat vidua, uti dixi aliquos legere vers. 1.
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4. DOGMATA, — non fidei, sed legum, id est praecepta. Unde explicans subdit: « Quae erant decreta ab Apostolis. » Ergo obligant leges Apostolorum, Episcoporum, Pastorum, etc., quod negant haeretici.
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6. VETATI SUNT A SPIRITU SANCTO LOQUI VERBUM DEI IN ASIA. — Cur? Perperam aliqui respondent: Quia, inquiunt, Asiani erant a Deo rejecti et reprobati; Deus enim vult omnes homines salvos fieri. Unde et paulo post Asianis fidem per S. Joannem et Paulum communicavit. Primo, ergo Œcumenius respondet, quia Paulus praevidebat famem futuram in Asia, quae hominum curas a fide ad panem quaerendum divertit. Unde Beda et Origenes, hom. 9 in Levit., causam dant, quod Paulus praevidebat Asianos contempturos verbum Dei. Et S. Gregorius, hom. 4 in Evang.: « Ne gravius, inquit, de contempta praedicatione mali auditores judicari mererentur. » Secundo et melius, S. Chrysostomus: Quia Asia, inquit, servabatur S. Joanni, sicut Bithynia S. Lucae, ait Gagneius. Tertio, quia Asiani adhuc imparati erant et indispositi ad recipiendum Evangelium, paratiores vero erant Macedones, ut patet vers. 9: ita Sedulius, in cap. I ad Romanos. Sicut ex adverso jussit Deus Paulum praedicare Corinthi: « Quoniam, ait, populus est mihi multus in hac civitate, » Act. cap. XVIII, 10. Quarto, S. Prosperus, lib. II De Vocat. Gent., cap. III, censet arcanam hic fuisse causam, quae nos latet, ob quam non negata, sed dilata est Asianis gratia praedicationis. Sic Paulus, Rom. I, 13, scribit se saepe proposuisse venire ad eos, sed prohibitum fuisse. Ubi recte notat S. Chrysostomus et Ambrosius a Dei nutu pendere tum verba, tum itinera praedicatorum suorum: haec enim illi summae esse curae.
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7. IN MYSIAM. — A S. Hieronymo, in Locis Hebr., vocatur Mesia. Ptolemaeus duplicem facit Mysiam, majorem et minorem, et utramque extra Bithyniam in Asia, non procul ab Ida. Mysos alii Thraces, alii Lydos fuisse dixerunt. Et quia Lydi fagum acetosam (quae multa nascitur in Olympo) Mysam vocavere, ab eo Mysos dictos putaverunt, quibus sermo fuit ex Lydo Phrygioque permixtus. Haec ergo Mysia fuit in Asia. Alia Mysia est in Europa, quam aliqui vocant Bosniam. Porro Mysi adeo fuere viles et despecti, ut in proverbium abierint, ac de homine vilissimo dicatur, « Mysorum ultimus. » Ubi vide charitatem et humilitatem Pauli, qui vilibus aeque ac honoratis evangelizat, memor illius dicti Isaiae et Christi: « Pauperes evangelizantur. » NON PERMISIT EOS SPIRITUS JESU (ob causas paulo ante datas), — puta Spiritus Sanctus, qui a Patre et Filio, puta Christo Jesu, procedit et utrique est proprius et consubstantialis. Unde colligas Spiritum Sanctum non solum a Patre, ut voluere Graeci, sed etiam a Filio procedere, ac consequenter vere esse Deum. Ita S. Cyrillus, lib. II in Joannem, cap. III, et S. Augustinus, tract. 99 in Joannem, ac Concilium Ephesinum, cap. De resurrectione Christi. Idcirco enim vocatur Spiritus Jesu, aeque ac Spiritus Dei Patris.
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8. DESCENDERUNT TROADEM. — Troas Asiae est regio Hellesponto adjacens, ita dicta a Trojanis, ait Pomponius Mela, lib. I; Ptolemaeus minorem Phrygiam appellat, in ea urbes nobiliores fuere, Troja, Antandrus, Smyrna, Clazomenae, Pergamus, Thyatira, Philadelphia, Laodicia, Ida et Tmolus. Porro S. Hieronymus, in Locis Hebr., ac Baronius censent Troadem fuisse urbem in Asia, alio nomine Antigoniam appellatam. Verum Syrus et alii censent esse regionem eam, quam jam descripsi. Utrumque est probabile. Sane cap. xx, 7, Lucas indicat Troadem esse urbem. Moraliter: Moyses Abbas apud Cassianum, Collat. 1, cap. ult., notat saepe se expertum quod sibi volenti exhortari defecerit sermo, et quasi arefacta fuerit lingua: « Quibus indiciis, inquit, evidenter agnoscitur Domini gratiam pro merito (intellige ex virtute ejusdem gratiae) ac desiderio audientium disputantibus aspirare sermonem. » Viri ergo Apostolici et praedicatores toti a Deo pendeant, eique assidue se commendent, ut iter linguamque eorum dirigat eo ubi major erit Dei gloria.
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9. ET VISIO PER NOCTEM. — Haec ergo visio fuit somnium a Deo Paulo immissum per angelum. Angelus enim in imaginatione Pauli formavit et pinxit virum habitu Macedonico, ejusque vocem, ut videretur macedonice loqui et dicere: « Transiens in Macedoniam, adjuva nos; » vel certe ipse angelus viri Macedonis speciem et vocem assumpsit. Videtur hic angelus fuisse tutelaris et praeses Macedoniae. Simili visione S. Franciscus Xaverius cognovit se vocari in Indiam. Visus est enim sibimet saepe per quietem, humeris Indum aliquandiu vectare, adeo gravem, ut ipso pondere fatigatus excitaretur a somno: nimirum hoc praesagium erat gravium aerumnarum et laborum, quos pro Indorum salute subiturus erat. Ita Horatius Tursellinus in Vita Xaverii, lib. I, cap. VIII. Simili modo ad Africanos, Indicos et Aethiopicos propagandae fidei agones vocatus est Joannes Nunnius, ex illustri Gusmanorum familia oriundus, is qui primus Patriarcha in Aethiopiam destinatus a Pontifice Maximo, multis exantlatis laboribus, magnam suae virtutis veraeque sanctitatis opinionem posteris reliquit. Cum enim annum integrum supplicasset B. Virgini, ut sibi indicaret quis vitae status sibi capessendus foret, in somnis apparuit ei B. Virgo, comitata duobus e Societate Jesu, Petro Fabro scilicet et Francisco Strada, dixitque: « Vis servire Filio meo usque ad defatigationem? » Cui Nunnius: « Omnino, Domina. » « Sequere ergo, ait illa, hos viros. » Mox ille eis obvius factus, in Societatem eorum admitti petiit et impetravit, ac primum in Hispania, deinde in Africa, demum in India pro Christo laboravit usque ad defatigationem. Ita P. Maffeius in Vita S. Ignatii de Loiola, lib. II, cap. VI. Moraliter: Nota somnia esse indicia vigilantis animi, et virtutis aut vitii. Quae enim in vigilia animus cogitat, agit et frequentat, haec et somniat: naturaliter enim ea noctu recurrunt. Somnium ergo est signum rei amatae, et per frequentem actionem aut meditationem animo penitus insitae et infixae. Quocirca Plutarchus, lib. De Profectu morum, assignans duodecim signa acquisitae virtutis, unum ex Zenone dat ex somniis. Si enim somnies de Deo, de amore Dei, de convertendis animabus, certum est interdiu te crebro de Deo Deique amore et convertendis proximis cogitare, agere et satagere; ac consequenter ardere amore Dei et proximi. Ita Paulus jugiter intentus praedicationi et saluti Gentium, de eadem re somniat. Deus tamen illud somnium ita direxit et attemperavit, ut de Macedonia somniaret, potius quam Galatia, vel Asia, ideoque vir Macedo vocans in Macedoniam ei appareret, quia eo illum destinabat. Idem signum dat S. Augustinus, lib. XII De Genes. ad litter., cap. XV, ubi et addit exemplum Salomonis, qui in somnis petiit sapientiam a Deo, III Reg. III, quia in vigilia crebro eam desiderabat. Idem alibi: « Memores, ait, Domine, mandatorum tuorum, etiam in somnis peccatis resistimus. » Hinc signum est eximiae castitatis, si in somnis nunquam occurrat turpis imaginatio; aut si occurrat, statim ei phantasia resistat, uti fecit S. Franciscus Xaverius resistendo ei usque ad emissionem sanguinis. Sicut enim equi viam saepe a se initam et tritam ineunt etiam dum auriga dormit, sic idem facit sensus, caro et phantasia, etiam dum mens sopita est et ratio dormit. Perinde ergo ac in repentinis secundum habitum operamur, v. g. si tentatio aut periculum occurrat, illico generose eam repellimus, si alias eam soliti simus repellere, sic et in somnis. Nam, ut ait Aristoteles, III Ethic., cap. VIII: « Ars perfecta non deliberat: tam sibi facilis est actus suus. » Vis ergo cum Paulo pia somniare de Deo, Christo, caelo, etc.? Eadem vigilans frequenter et ardenter cogita, ac rumina. Cum enim hujus cogitationis habitum indueris, is quasi naturaliter, etiam noctu, in actum suum sese exercet, praesertim si eam sub somnum renovet eique indormiat.
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10. STATIM QUAESIVIMUS, — scilicet ego Lucas, Paulus, Silas et Timotheus: hic enim adhaesit Paulo, vers. 3, ut per plures magis spargeretur Evangelium. Sic S. Vincentius Ferrerius, sui aevi Paulus, provincias Europae evangelizando obiens, ducebat secum multos sacerdotes et fratres, tum sui Ordinis, tum aliorum, qui eum adjuvarent, ac praesertim poenitentium confessiones exciperent, ait auctor Vitae ejus, lib. II, cap. VII. Solerter notat Baronius et alii Lucam hic loqui in prima persona, dicendo, quaesivimus, ac proinde seipsum comprehendere, cum hactenus locutus sit in tertia persona: unde videri, quod Lucas primum adhaeserit Paulo Troade, indeque individuus fuerit Pauli comes, ut ait S. Hieronymus, lib. De Viris illustr., in Luca, ac proinde deinceps non tam audita, quam visa a se Pauli gesta enarret. Hinc infert Baronius Lucam scripsisse Evangelium anno Christi 58, illo enim Paulus fuit in Achaia et Boeotia (ubi Lucam scripsisse Evangelium asserit S. Hieronymus), non ante. Verum alii probabilius censent Lucam aliquando abfuisse a Paulo. Primo, quia ab hoc versu deinceps per quatuor capita, scilicet usque ad cap. XX, 5, Lucas mutat personam, et a prima redit ad tertiam. Cum enim hoc cap. mutasset tertiam personam in primam dicendo vers. 10: « Quaesivimus, etc., certi facti quod vocasset nos Deus; » et vers. 11: « Venimus Samothraciam; » et vers. 12: « Eramus autem; » et vers. 13: « Egressi sumus, loquebamur; » et vers. 16: « Euntibus nobis ad orationem, etc., Pythonem obviare nobis; » et vers. 17: « Subsecuta nos, » ut significet se tunc fuisse comitem Pauli: idem tamen sub finem capitis hujus mutat rursum personam primam in tertiam, ut significet se tunc a Paulo abfuisse, idque facit constanter usque ad cap. XX, 5. Unde ait hoc cap., vers. ult., de Paulo et Sila: « Visis fratribus, consolati sunt eos; et profecti sunt. » Et cap. XVII, 1: « Cum autem perambulassent Amphipolim, venerunt Thessalonicam, » etc., quibus evidenter significat se tunc non fuisse in comitatu Pauli. Videtur ergo ab eo abfuisse, usque dum Paulus perambulando regiones, rediit in Graeciam, navigaturus in Syriam, cap. XX, 3; tunc enim Paulus inter alios socios hujus itineris, qui illo versu nominantur, assumpsit et Lucam. Unde de iis, aeque ac de se subdit ibidem Lucas, vers. 5: « Hi cum praecessissent, sustinuerunt nos Troade: nos vero navigavimus post dies azymorum. » Et vers. 15: « Venimus contra Chium: » ac deinceps semper eadem persona prima utitur, ut seipsum includat. In illa ergo ex Graecia in Syriam, indeque Romam navigatione, longa et periculosa, Lucas individuus fuit comes Pauli, non ante. Secundo, quia, esto fuisset Lucas ante comes Pauli firmus et stabilis (quod tamen non liquet), non idcirco firmiter ei adhaesisset. Crebro enim Paulus suos comites alio amandabat, ad Ecclesias a se erectas confirmandas, uti Titum et Lucam amandavit Corinthum, II Cor. VIII, 18; Silam Athenas, Titum in Cretam, Timotheum Ephesum, Erastum in Macedoniam, Act. XIX, 22. Tertio, quia II Cor. VIII, 18, per fratrem cujus laus est in Evangelio, quem Paulus ait se mittere Corinthum, S. Hieronymus, Tertullianus, Anselmus, imo S. Ignatius (quos ibidem citavi) intelligunt S. Lucam. Unde sequitur anno Christi 58 (illo enim scripsit Paulus Epist. II ad Corinth.), vulgatum jam et celebre Lucae Evangelium, ac proinde aliquot annis ante illud a Luca fuisse conscriptum, nimirum inter annum Christi 51, quo Lucas hic coepit adhaerere Paulo, et annum Christi 58, quo illud ore omnium laudari asserit Paulus. Ex dictis sequitur, pluribus annis Lucam a Paulo abfuisse. Ubi nota insignem modestiam S. Lucae, utpote qui nullam sui Evangelii, laborum et opis quam navavit S. Paulo, mentionem facit, cum tamen eam dilaudet Paulus in suis Epistolis. Sua ergo alto premit silentio, ac in gesta Pauli se totum effundit: vice versa Paulus Lucam suum adjutorem vocat et celebrat, epist. ad Philem., vers. 24, ac charissimum nuncupat, Coloss. IV, 14. Et in vinculis Romae agens: « Lucas, inquit, est mecum solus: » cum tamen de aliis suis sociis mox subdat: « Omnes me dereliquerunt: non illis imputetur, » II Timoth. IV, 11 et 16. PROFICISCI IN MACEDONIAM. — Quam cum descripsisset Plinius, lib. IV, cap. X, subdit: « Haec est Macedonia terrarum imperio potita quondam, haec Asiam, Armeniam, Iberiam, Albaniam, Cappadociam, Syriam, Aegyptum, Taurum, Caucasum transgressa: haec in Bactris, Persis, Medis dominata, toto Oriente possesso. Haec etiam Indiae victrix per vestigia Liberi patris atque Herculis vagata. Haec eadem est Macedonia, cujus uno die Paulus Aemilius Imperator noster 72 urbes direptas vendidit. Tantam differentiam sortis prostitere duo homines. » Hanc nunc S. Paulus Christianus Alexander, et alter Paulus Aemilius, non Romanis, sed Deo et Christo subjecit.
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11. SAMOTHRACIAM. — Ita dicta est regio a Samiis et Thracibus vicinis et accolis, vel etiam incolis, teste Diodoro, lib. V, cap. XI. Unde Virgilius, VII Aeneid.: Threiciamque Samon, quae nunc Samothracia fertur. NEAPOLIM. — Urbs erat, non in Caria, ut vult Dionysius, sed in confinio Thraciae et Macedoniae contra Thasum insulam. Haec enim, non illa, vicina erat Samothraciae: ita Gagneius, Cajetanus et Arias; Œcumenius ait suo aevo nuncupatam Christopolim.
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12. PHILIPPOS. — Ita dicta est urbs a Philippo, patre Alexandri Magni, qui eam instauravit; conversa est ad Christum a S. Paulo. QUAE EST PRIMA PARTIS MACEDONIAE CIVITAS. — « Partis, » id est primo, regionis vel provinciae. Secundo, proprie « partis, » id est portionis illius Macedoniae, quae e Thracia et Samothrace (unde veniebat Paulus) venientibus occurrebat. Ampla enim erat Macedonia, aliasque habebat urbes aliis provinciis conterminas. Tertio, μέρος, id est pars, sumitur pro principio. Sic sumit Virgilius, VII Aeneid.: Pars mihi pacis erit dextram tetigisse tyranni. Ita Budaeus in Comment. linguae Graecae; q. d. Philippi est prima civitas principii Macedoniae, sive a qua incipit et principium capit Macedonia. Ita Syrus vertit, quae est principium Macedoniae; et Erasmus, quae est in prima parte Macedoniae. Unde quis suspicari posset, in Nostro pro prima, legendum primae: quae est primae partis Macedoniae civitas, sic enim sensus est clarus; verum exemplaria Bibliorum Graeca et Latina constanter habent prima. Quarto, ergo planus sensus est hic, q. d. Philippi est prima civitas in confinio Thraciae, quae ad partem, id est sortem et ditionem Macedoniae pertinet; aliae enim ulteriores pertinent ad partem, id est ad sortem, jus et ditionem Thraciae; imo Philipporum urbis pars una ad Thraciam, pars altera eaque potior ad Macedoniam pertinebat. COLONIA — Romanorum, ut patet vers. 21, ideoque jure Romanorum civium gaudens, sicut nobilis Ubiorum civitas Belgio vicina, dicta est Colonia Agrippina, quia Agrippina, uxor Claudii Imperatoris et mater Neronis, eo coloniam Romanorum deduci curavit. Coloni enim dicebantur cives Romani ad aliquam urbem habitandam missi, qui non propriis, sed populi Romani legibus vivebant, ait Cicero, lib. III De Natura deorum. Porro colonias ducebant Romani, tum ad exonerandam urbem populis frequentem, eorum redundantiam alio deducendo; tum ad alendos pauperes urbis: his enim alibi agrorum particulas distribuere solebant; etiam ad solvenda militum stipendia, vel praemia conferenda; praecipue ut Romanorum jura et imperium in iis locis, ad quae mittebantur, tuerentur. Ita Cicero, in De Lege Agraria: « Majores nostri, inquit, colonias sic idoneis in locis contra suspicionem periculi collocaverunt, ut esse non oppida Italiae, sed propugnacula imperii viderentur. » Et pro Fonteio loquens de provincia Galliae: « In eadem provincia est Narbo Martius, colonia nostrorum civium, specula populi Romani ac propugnaculum, istis ipsis nationibus oppositum et objectum. » Colonia etiam dicebatur urbs quae jure et privilegiis coloniae donata erat, etiamsi non esset ex coloniis aliunde missis formata. CONFERENTES. — Ita legunt Romana, id est disserentes, disputantes: Graece enim est διατρίβοντες; unde Scholasticae disputationes vocantur diatribae, idque probat Erasmus. Alii legunt consistentes; unde Vatablus et Pagninus vertunt, commorantes. Hoc enim quoque significat Graecum διατρίβοντες. Eodem res redit. Nec enim commoratio Pauli fuit otiosa, sed intenta ad disputandum et praedicandum.
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13. UBI VIDEBATUR ORATIO ESSE. — Graecum προσευχή significat et orationem, et oratorium, sive locum orationis (ut vertit Syrus), puta synagogam: haec enim Judaeis erat locus orandi et praedicandi. Unde et Paulus in eo praedicare coepit. Talia loca extra civitates crebro habuisse Judaeos et Samaritas, tradit Epiphanius, haeresi 80. Sic Philo ad Caium, Judaeorum Synagogas vocat proseuchas. Et Juvenalis, satyra 3: « Ede ubi consistas, in qua te quaero proseucha. » Sic coenatio vocatur coenaculum, in quo fit coenatio; ambulatio vocatur ambulacrum, in quo ipsa fit; coetus, consilium et Ecclesia vocatur locus, in quo fit coetus et congregatio populi vel consiliariorum. Unde liquet locum hunc orationis fuisse Judaeorum, praesertim quia eo convenit Lydia, quae colebat Deum, ut dicitur vers. 10. Salmeron tamen censet fuisse idolium, ubi Gentes suos deos colebant et invocabant.
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14. NOMINE LYDIA. — Censent aliqui Lydiam dictam, quia oriunda erat e Lydia provincia, cujus rex fuit Croesus tempore Cyri. Favet quod scribit Plinius, lib. VII, cap. LVI, « Lydos Sardibus primos rationem invenisse lanas purpuras inficiendi. » Verum obstat to nomine. Nomen ergo proprium erat Lydia, non cognomen a patria. Adde, cognomina non sumi a provinciis tam amplis, ut regna sint, qualis erat Lydia: potius ab urbe dicenda erat Thyatirena. Lydia Sanctorum catalogo ascripta est in Martyrol. die 3 augusti. PURPURARIA. — Aliqui ita dictam censent, quod purpura vestiretur, utpote nobilis et prognata e stemmate regio: regum enim est purpura. Alii, quod purpuram tingeret. Verum Graece est πορφυρόπωλις, id est purpurae venditrix, quales solent esse divites: imo opes et gloria Tyri consistebant in conficienda et vendenda purpura, uti dixi Isaiae XXIII. CIVITATIS THYATIRENORUM. — Civitas est Lydiae, de qua dixi Apoc. I, 18; ex ea ergo oriunda erat Lydia. COLENS DEUM. — Lydia erat Gentilis: cognovit ergo et coluit Deum vel lumine naturae, ex creatione et gubernatione universi; vel ex institutione majorum, vel ex familiaritate cum Judaeis, uti et Cornelius Centurio, Actor. x. Unde Lyranus, Hugo, Glossa et Carthusianus censent eam fuisse proselytam. CUJUS DOMINUS APERUIT COR, — puta illuminavit intellectum et movit voluntatem ejus, ut intenderet iis quae dicebantur a Paulo, eaque vera esse intelligeret; itaque Christum cognosceret et diligeret. Oret praedicator, ut Deus auditorum corda aperiat: idem orent auditores, si fructum ex concione referre cupiunt.
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15. SI JUDICASTIS ME FIDELEM DOMINO. — « Si, » id est quia, q. d. Quia censuistis me dignam baptismo et fide Christiana, quia me fecistis fidelem et Christianam, divertite ad me, ut ego vestro alloquio, et vos mea hospitalitate gaudeatis. Nec enim decet Christianos, praesertim Apostolos, nisi apud Christianos hospitari. ET COEGIT NOS. — Hinc colligit S. Gregorius, hom. 23 in Evang., quod peregrini ad hospitium non solum invitandi sint, sed etiam trahendi. Et S. Ambrosius, lib. I De Abraham, a Christianis, praesertim Episcopis, requirit ut praesto sint advenientibus, occurrant obviam, itinera explorent, adsint non quaerentibus, rapiant praetergredientes, uti fecit Abraham. Sic et discipuli duo coegerunt Christum secum divertere in Emmaus, ideoque eum in fractione panis agnoscere meruerunt, Lucae xxiv, 29.
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16. AD ORATIONEM: — ad locum orationis, ad proseucham, uti dixi vers. 13. HABENTEM SPIRITUM PYTHONEM. — Syrus, spiritum divinationis, puta daemonem familiarem, imo obsidentem, ait Cajetanus et Hugo (nam Paulus illum ex ea expulit), qui de futuris oracula reddebat. Apollo enim cognominatus est Pythius, vel a dracone Pythone, quem in Delo occidit, vel a πυνθάνεσθαι, id est consulere, puta a dandis responsis et oraculis. Inde spiritus ille quo afflati praedicebant futura, Pytho vocari coeptus est. Inde etiam πύθιοι dicebantur, qui Delphos ad consulenda oracula mittebantur, qui publice cum regibus cibaria habebant et vescebantur una, teste Herodoto, lib. VI. Vide dicta Isaiae VIII, 19.
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17. ISTI HOMINES SERVI DEI EXCELSI SUNT. — Non ait, « Jesu Christi, » quia hic illi exosus est, utpote qui eum regno suo dispoliavit. Dixit hoc daemon per puellam, vel coactus a Deo: ita Beda, Glossa, Hugo et Dionysius; vel sponte, ut hac arte ad se plures pelliceret, quasi qui spiritus esset divinus, utpote servos Dei indicans et dilaudans: ita S. Chrysostomus, Œcumenius, Lyranus et Cajetanus. Addit S. Chrysostomus, ut Paulum adulando sibi conciliaret, ne se a puella expelleret, eumque laudando titillaret et ad vanam gloriam incitaret. Verum potior causa petenda videtur ex eventu, quem daemon sagacissimus uti praevidebat, ita et malitiosissimus intendebat: nimirum praevidebat Paulum non laturum hasce suas voces, sed eum expulsurum, se vero libenter cessurum, ut heros Pythonissae jam privatus suo divinationis quaestu accenderet in Paulum, ut eum male mulctarent vel occiderent. Pauli enim caput petebat diabolus, ut ejus praedicationem et conversionem Gentium inhiberet; ita factum est: nam Paulus ab eis captus, flagellatus et incarceratus est. Sciebat enim, si Paulum perderet, se plurimos perditurum.
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18. DOLENS AUTEM PAULUS, — tum puellae miseriam, tum diaboli fraudem, qui divinando populos ad se et ad magicas artes attrahebat. Graece pro dolens est διαπονηθεὶς, id est moleste ferens et indignans; Erasmus, taedio affectus. Noluit hanc laudem et hoc testimonium recipere a diabolo Paulus, tum ut ostenderet eum patrem esse mendacii, et verum subinde dicere, ut deinceps mentienti credatur; tum ut ostenderet omnem cum diabolo communicationem nobis esse interdictam: « Nam beneficia ejus omnibus sunt nocentiora vulneribus, » ait S. Leo, serm. 19 De Passione. « Dum enim beneficia praestat, magis nocet, » ait S. Augustinus, lib. VIII De Civit., cap. XXIV.
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19. AD PRINCIPES. — Syrus, ad primores civitatis, inter quos multi erant e Magistratu: Magistratui enim puniendum obtulerunt Paulum.
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20. CUM SINT JUDAEI. — Conflant invidiam Paulo: Judaei enim Romanis et aliis Gentibus erant exosi ob fidei singularitatem, separationem et morum dissimilitudinem. Idem odium in Christianos, quasi e Judaeis oriundos, derivarunt, ut patet ex Tertulliano, Apolog. cap. VII, ac ex Apologiis Aristidis, Quadrati, Athenagorae, Justini et aliorum illius aevi.
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21. ANNUNTIANT MOREM, — ἔθη, id est mores, instituta, puta novam fidem et religionem, novum modum vivendi, novum novi Dei cultum. CUM SIMUS ROMANI, — puta coloni Romanorum, ac proinde eorum jure viventes. Romani enim sanxerant, ne quis Deus admitteretur, nisi quem Senatus approbasset. Unde cum Tiberius Caesar, auditis miraculis Christi, vellet eum inter deos referre, Senatus restitit, eo quod se prius non consuluisset, teste Eusebio, lib. II Histor., cap. II.
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22. SCISSIS TUNICIS EORUM, — Pauli et Silae. Id fecerunt tum ad execrationem sceleris, quod scilicet deorum cultum abolere et novum Deum statuere satagerent; tum ut eos notarent ignominia; tum ut eos nudarent ad flagellationem, quae mox secuta est. Aliter Tigurina et Clarius; vertunt enim, « scissis tunicis suis, » pro αὐτῶν legentes αὐτῶν, quasi magistratus non Pauli, sed suas tunicas sciderint, in detestationem auditae blasphemiae et novae religionis quam praedicabat Paulus. Hanc enim ipsi superstitiosam et blasphemam impiamque censebant.
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23. ET CUM MULTAS PLAGAS EIS IMPOSUISSENT, — per virgarum flagellationem. Unde Syrus vertit, et cum multum eos flagellassent. Alii, praeter virgas, putant Paulum et Silam partim a populo furente, partim a lictoribus, fustibus et pugnis fuisse appetitos: hisce enim proprie plagae infliguntur. Praeclare S. Chrysostomus hic, sub finem hom. 39: « Paulus, inquit, verberabatur, et nihil dicebat. Hunc et nos imitemur. Referiamus persequentes mansuetudine, silentio, longanimitate. Difficiliora sunt haec vulnera: major plaga et onerosior. Gravius enim est percutere animam quam corpus. Multos percutimus, sed ut amici, et delectantur; sed quem percusseris cum contumelia, quoniam cor tetigisti, valde contristasti. Ita magis cor illorum percutimus. Quod autem mititas magis verberet quam temeritas, age demonstremus, » etc. Idem, hom. 6 De Laudibus S. Pauli, docet Paulum eidem cui nos infirmitati carnis subjacuisse, sed eam virtute transcendisse: « Non enim, inquit, habere naturam infirmitatibus subditam, sed servire infirmitatibus, criminosum est; ut merito magnus ille habeatur atque mirabilis, qui imbecillitatem naturae voluntatis virtute superavit, et hoc ipso ostendit, quanta sit liberae voluntatis potestas, obstruitque ora dicentium: Cur non natura boni facti sumus, nec cum ipsa virtute progeniti? Quid enim refert natura esse, quod potes effici voluntate? Imo sequitur. » Et mox: « Paulus, inquit, fuit statua virtutis, qui bona voluntatis in naturae firmitatem certavit adducere. Dolebat quidem ille corpus, sed non inferior incorporeis potestatibus, ipsos contemnebat dolores. Quando enim dicit: Mundo crucifixus sum, quid aliud videtur dicere, quam quod etiam ex corpore ipso animi virtute migraverit? »
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24. STRINXIT LIGNO, — numella, vel cippo, cui seorsim singuli inserebantur.
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25. MEDIA AUTEM NOCTE PAULUS ET SILAS, ORANTES, LAUDABANT DEUM. — Vide hic Pauli et Silae in flagellatione et incarceratione constantiam et laetitiam, qua exultantes Deo quasi pro ingenti dono gratias agunt. Idem fecerunt olim Martyres. Rursum, quam brevis somni fuerit Paulus, scilicet dormivit usque ad mediam noctem. Tertio, eum solitum media nocte consurgere ad orationem, instar Davidis dicentis, Psalm. CXVIII, 62: « Media nocte surgebam ad confitendum tibi; » et Isaiae, cap. XXVI, 6: « Anima mea desideravit te in nocte. » Hinc fideles olim media nocte solebant ad orationem surgere, tum quia sub id tempus natus est Christus, aeque ac passus; tum quia credebant Christum noctu venturum ad judicium, inquit Lactantius, lib. VII, cap. IX. « Quocirca, inquit Clemens Alexandrinus, II Paedag., cap. IX, saepe noctu e lecto surgendum est, Deusque laudandus: beati enim, qui in ipsum vigilarunt, seipsos assimilantes angelis, quos nos ἐγρηγόρους, id est vigilantes, vocamus. » Idem, exemplo Pauli hoc loco, faciendum esse docet S. Basilius, in Reg., interrog. 37, et S. Hieronymus, ad Demetriadem, post alias diurnas orandi horas: « Ad vesperam, inquit, media nocte et mane semper est exercendum. » Quin et Plinius de Christianis apud se accusatis ita scribit ad Trajanum, lib. X, epist. 77: « Affirmabant autem hanc fuisse summam vel culpae suae, vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo, quasi Deo, dicere secum invicem. » Unde liquet non tantum Clericos, sed et laicos olim noctu ad orationem et hymnos convenisse. Atque hinc orti sunt Nocturni, quos quotidie legimus in Officio Ecclesiastico, idque exemplo Pauli et Silae, qui ὕμνουν, id est hymnizabant, hymnos dicebant, ait Lucas. Unde Ecclesia in hymno feriae IV ad Matutinum, sic canit: « Mentes manusque tollimus, / Propheta sicut noctibus / Nobis gerendum praecipit, / Paulusque gestis censuit. » Hinc et S. Hieronymus Eustochio scribit et praescribit dicens: « Esto cicada noctium. » Noctu enim canit cicada. Ita Vincentius Ferrerius, S. Petrus Martyr, Ordinis Praedicatorum, S. Xaverius aliique viri Apostolici per diem praedicabant, noctu orabant, exemplo Christi qui « erat pernoctans in oratione Dei, » Luc. VI. Plura vide apud Cassianum, lib. II; Francolinum, lib. De Horis Canon., cap. II; Baronium hic, et in Martyrol., ad diem 5 januarii.
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26. SUBITO VERO TERRAE MOTUS FACTUS EST MAGNUS. — Ut eo ostenderet Deus, se preces Pauli et Silae exaudisse, eorumque curam gerere, seque eos e carcere liberaturum, ac pro eis terram omniaque elementa concussurum, si opus esset. Vide dicta cap. IX, vers. 31. Hic terrae motus videtur fuisse non tantum in carcere, sed etiam in urbe: eo enim territus Magistratus, illico jussit eos dimitti. UNIVERSORUM VINCULA SOLUTA SUNT, — vel vi terrae motus, vel potius operatione secreta Angeli: nemo tamen effugit, quia perculsi erant omnes, adeoque non advertebant incarcerati se vinculis esse solutos, ait Chrysostomus.
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27. CUSTOS CARCERIS. — Œcumenius censet hunc custodem fuisse Stephanum, cujus se domum baptizasse scribit Paulus, I Cor. I, 16, quemque inter primitias Achaiae commemorat ibidem, cap. ult., vers. 15. Sed obstat quod haec Philippis sint gesta in Macedonia, non in Achaia; nisi dicas custodem hunc oriundum ex Achaia, migrasse Philippos, ibique conversum a Paulo, rediisse Corinthum in Achaia.
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29. INTROGRESSUS EST, — εἰσπηδήσας, id est, ut Tigurina et Pagninus, irrupit, insiliit.
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30. QUID ME OPORTET FACERE? — Conversus est hic custos per terrae motum, quodque Paulus et Silas soluti vinculis, in iis tamen perstitissent laudantes Deum; inde enim videbat Deum pro Paulo et Sila, quasi legatis suis pugnare.
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31. CREDE IN DOMINUM JESUM. — Multa alia credenda erant de Patre et Spiritu Sancto, de Ecclesia aliisque Symboli articulis, quae proinde sigillatim ei exposuit Paulus, vers. 32; sed horum omnium caput et summa erat fides in Christum: haec enim includit et docet cetera omnia. Fides enim Christiana credit traditque Symbolum Apostolorum, quo reliqua credenda continentur.
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35. DIMITTE HOMINES ILLOS, — Magistratus praecipitarat sententiam contra Paulum et Silam: unde rediens ad se, et causa melius examinata, nimirum quod ob pulsum a muliere Pythonem daemonem, id est ob beneficium in eam totamque urbem collatum, eum tam male excepisset; forte etiam sentiens, vel a custode per nuntium edoctus de miraculo terrae motus, Paulique innocentia et laetitia, quodque a Deo solutis vinculis, carcere egredi noluisset, eum illico jussit dimitti, Deo ad id ipsum impellente, ne praedicationis Pauli cursus inhiberetur: ita Lyranus, Hugo et Dionysius. Unde quidam Graeci codices addunt: « Die autem facto, convenerunt Magistratus in concilium, et memores terrae motum factum, timuerunt ac miserunt lictores; » quae verba significant terrae motum non tantum fuisse in carcere, sed per totam urbem, uti dixi vers. 26.
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37. INDEMNATOS. — Taxat injustitiam Magistratus, quod praecipitarit tam sententiam quam poenam causa inaudita. Syrus vertit, innocentes. HOMINES ROMANOS. — In Pandect., leg. V, tit. 26, lege Julia, de vi publica damnatur, qui civem Romanum ante ad populum, nunc ad Imperatorem appellantem, necarit, torserit, verberarit, in vincula duci jusserit. Exaggerat Cicero, actione 5 in Verrem, quod Gavium, civem Romanum, Verres flagellarit. « Nec ulla vox alia, inquit, istius miseri inter dolorem crepitumque plagarum audiebatur, nisi haec: 'Civis Romanus sum.' » Recens erat Rhodiorum exemplum, qui cum peccassent in aliquos Romanos cives, Claudius eos libertate plane privavit, uti narrat Dio, lib. LX. Antiquo enim jure Romanorum nefas erat civem Romanum subjicere flagellis, seu virgis. Id primum statuit lata lege Valerius Publicola apud Valerium Maximum, lib. IV, cap. I. Idipsum confirmatum est lege Porcia et lege Sempronia, teste Cicerone pro Rabirio. Vide Sigonium, lib. I De Antiq. Jur. Roman., cap. VI. NON ITA, SED VENIANT, ET IPSI NOS EJICIANT, — ἐξαγαγέτωσαν, id est educant. Hinc patet Paulum post cibum in domo custodis sumptum rediisse ad carcerem, ut ibi eum Magistratus inveniret, et innocentem pronuntiaret et dimitteret. Vide hic magnanimitatem Pauli, qua carcere egredi non vult nisi Magistratus sententiam ferat de ejus innocentia, idque publice. Simili consilio Socrates noluit e carcere fugere, ne illa fuga reum potius se convinceret, quam innocentem, ait Plato in Critone. Idem eadem causa et virtute fecit Ignatius, fundator Societatis nostrae. Lege Ribadeneiram, lib. II Vitae ejus, cap. XIV. Sapienter Melania, a praeside Palaestinae incarcerata, ut ab ea aurum, quod copiose in monasteria erogabat, exprimeret: « Ego, ait, illius fui filia, hujus vero uxor, qui in terra fuit genere clarus, nunc autem sum Christi ancilla. Neque meum vilem habitum despexeris: possum enim me, si velim, extollere: ne ergo forte ignorans in crimen aliquod incidas, quaenam sum tibi declaravi. » Additque documentum: « Oportet enim adversus stolidos, tanquam cane et accipitre uti animi elatione, et in tempore superbiae in ipsos immittere. Tunc judex se excusavit, et eam adoravit, et jussit eam absque ullo impedimento cum sanctis viris versari: » ita Palladius in Lausiaca, cap. CXVII. Hac de causa Paulus subinde animos, quin et iram assumpsit. Ira enim est cos virtutis. « Iram, inquit Chrysostomus, hom. 6 De Laudibus S. Pauli, Deus creator nobis inseruit, ut dormientes atque resolutas animas ab inertia ac desidia suscitaret. Quasi enim gladio aciem, ita menti nostrae irae acumen imposuit, ut eo cum oportet utamur. Propterea igitur et Paulus hoc saepe usus est affectu, et modeste loquentibus erat melior iratus, cum tempore omnia faciens opportuno pro lucro et commodo praedicandi. »
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39. DEPRECATI SUNT EOS. — Ecce Paulus suos judices facit sibi supplices. Unde Gagneius et Dionysius: « Veniam, inquiunt, deprecati sunt pro injuria violatoque jure civilitatis Romanae. » Graeci codices nonnulli addunt Magistratum venisse cum amicis, ac dixisse: « Ignoravimus statum vestrum, et quod estis justi. Et educentes eos rogaverunt dicentes: Exite ex hac urbe, ne forte rursus irruant in vos et vociferentur contra vos. »
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40. INTROIERUNT AD LYDIAM, — purpurariam, cap. V, vers. 14, moestam et orantem pro Pauli liberatione. ET VISIS FRATRIBUS, — Luca, Timotheo, et si qui alii socii erant Pauli; solus enim Paulus et Silas incarcerati fuerant. Unde pro eo sollicitus erat Lucas et Timotheus. Hinc Paulus consolatus est eos, narrando terrae motum et cetera quae Deus in carcere pro se operatus erat ad gloriam Christi. Unde quidam Graeci codices addunt: « Narraverunt quaecumque fecit Dominus illis. » Nam Philippis hac vice Paulus tantum legitur convertisse Lydiam et custodem carceris; sed hi sparserunt in alios fidei semen. Unde ad eos scripsit postmodum Paulus epistolam ad Philippenses, zelo et desiderio martyrii ardentem. Moraliter, discamus a Paulo eadem alacritate et contentione praedicare paucis ac multis, pauperibus ac nobilibus, feminis et pueris ac viris. Idem dico de doctrina, audiendis confessionibus, catechesi et quavis alia occupatione ac labore. Esto enim initio parvus sit fructus, Deus tamen suo tempore inde majorem eliciet. Ad magna non scanditur nisi per parva: ab iis ergo inchoandum tendenti ad magna. Vide dicta Zachar. IV, 10. Debile principium melior fortuna sequetur.
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v. 9 Auic testimonium bonum reddebant qui in Lystris erant et Iconio fratres; perspexit apostolus optimam adolescentis indolem eumque dignum fore evangelii praeconem fidelemque suum socium merito speravit; neque deceptus est; vide enim quas laudes ei postea tribuat Phil. 2,20-22; ei commisit negotia difficilia (1 Cor. 4,17; 16,10. 1 Thess. 3,2. etc.) et vide utramque ad eum epistolam ;
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v. 3 hunc voluit Paulus secum proficisci; eum fuisse satis in iuvenili aetate, elucet ex 1 Tim. 5,19; nam circa annum 65 adhuc ei scribit : nemo adolescentiam tuam (σου τῆς νεότητος) contemnat; et assumens circumcidit eum propter [udaeos qui erant in illis locis; sciebant enim omnes quod pater eius erat gentilis; profitetur enim Paulus : etfactus sum Iudaeis tanquam Iudaeus, ut Iudaeos lucrarer, iis qui sub lege sunt quasi sub lege essem , ut eos qui sub lege erant lucrifacerem (1 Cor. 9,90. 21). Id secutus Timotheum circumcidit, ut aptus evaderet ad evangelium. ludaeis praedicandum; libentius enim isti admittunt et audiunt circumcisum; cum eo licet libere versari, ad eum accedere. Proin id fecit quod ad id quod intendebat maximae erat utilitatis. Neque enim (ut perperam in breviario legitur) eum circumcidit propter Iudaeos qui crediderant; hoc Paulus nunquam fecisset; talibus restitit qui circumcisionem Titi postulabant (Gal. 2,3. 5) ; sed solum quia, ut Chr. = dicit, Iudaei non tulissent audire verbum ab incircumciso. Accedebat ratio alia quia mater eius erat iudaea; filius autem mulieris israelitae, eo ipso censebatur Israelita (cf. Wetst. ad h. 1.); nam partus sequitur ventrem, etiam apud illos valebat; unde talis filius incircum- 01805 ἃ ludaeis habitus esset abominationi tamquam apostata a religioue Dei et foedere. Viri quidam critici hic iterum omne acumen criticum abiiciunt clamantes hanc circumcisionem esse aperte a Luca fictam, fictam contra omnem historiae fidem, fictam, ut Paulus legis observator falso demonstraretur et consentiens cum priscis apostolis (cf. Baur, Zeller, Overb. Hilg. partim Weizs.). Verum hodie iam Wendt , Weiss, Bl. aliique illos criticos egregie refutant, neque id difficile est attentis rerum conditionibus iisque quae Paulus statuit 1 Cor. 7,19; 9,90. | Reliquas quoque civitates, Iconium, Antiochiam, Pergen, Attaliam visitatas esse ex 15,36 concluseris et indicatur
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v. & cum autem pertransirent civitates Paulus, Silas, Timotheus, tradebant eis custodire dogmata quae erant decreta ab apostolis et senioribus qui erant lerosolymis ; nam iis in regionibus multi erant Iudaei, unde eadem rerum conditio reperiebatur, ob quam decretum illud conditum erat. Ceterum vide notam ad 15,23. Alia lectione statuitur eos etiam magna libertate evangelium praedicasse, proin evangelium apud alios propagasse. Id etiam ex nostro textu colligitur; nam eum in finem Timotheus fuit circumcisus et indicatur quoque clare
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v. 5 et ecclesiae quidem confirmabantur fide, maiorem acceperunt cognitionem et firmitatem fidei; vita fidelium ad fidei normam stabili ratione exigebatur, et abundabant numero quotidie, augescebant in dies numero; en fructus duplex visitationis apostolicae.
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v. 6 διῆλθον, pertransibant (gig) Phrygiam et galaticam regionem, χωλὺυ- θέντες prohibiti 8 Spiritu sancto etc. i. e. quia vel postquam prohibiti sunt; eodem modo versio vulg. intelligi debet v. 6 transeuntes autem Phrygiam, quae Phrygia magna nomen habuit et cuius pars inter boreales Lycaoniae et meridianos Galatiae usque ad orientales Cappadociae terminos excurrebat (Patr.); ibi quoque multi incolebant Iudaei; nam iam Antiochus magnus duo millia familiarum (οἴκους) Iudaeorum ex Mesopotamia et Babylonia in Lydiam et Phrygiam sedes transferre iusserat (losephus, Antiq. 12,3,&) et Galatiae regionem; priscae enim Phrygiae pars a Galatis, Gallis, Keltis fuit occupata; iude nomen ei factum Galatiae, galaticae regionis; fuisse olim unam regionem fortasse indicatur eo quod utraque regio uno articulo τὴν Oo. «ai Γαλατικὴν χώραν comprehenditur; urbes habuit haec regio Pessinunta, Ancyram, Tavium. Evangelium ibi praedicatum esse, proin διῆλθον eo sensu esse intelligendum, elucet ex 18,23. Ibi vero annuntiatum est quia vetati sunt a Spiritu sancto loqui verbum Dei in 4510 , intellige Asiam propriam, provinciam sic dictam. Cum ibi igitur praedicassent, profecti ad confinia Mysiae inde in Bithyniam tendere volebant; nam in Mysia, quae ad Asiam pertinebat, prohibiti erant a praedicatione
In v, 6 כ 4.30 א 6 מו5 ₪ plu minusc cat syr (utr) sah cop arm aeth Epiph Did Caes; gig pertransiebant... prohibiti. In v. 7 D v0sXav εἰς D: πορευεσθαι; sim syr. In v. 9D xat ἐν οράματι δια v. ₪00 vo TII. ὡσεῖ ἀνὴρ Max. τις soto xata πρόσωπον avtov; sim ph c*. In v. 10 D 5750066 ovv διηγησατο τὸ οραμὰ ἡμῖν xat evoraagtv oct, item sah; ַ0 DHLP al longe plu syr (utr) sah arm Ir Chr. In v. 11 D 137. τη 6s &xzugtov ἀναχθέντες, item ph (mg). In v. 1? Bl WH (in append.) coniectant πρωτῆς μερίδος της Max. et invenitur in versione quadam saec. 13 et in quodam codice latino; vide Bl. Acta p. XXVI. In v. 13 D εδοχει προσευχὴ £wa:; item e gig vg. In v. 15 gig haec cum baptizata esset cum omnibus suis, rogabat dicens... introeuntes... manete. Visitatione ecclesiarum absoluta apostolus cum sociis, Sila et Timotheo, alias regiones ingreditur evangelii praedicandi causa. Et ipse quidem voluit occidentem versus in Asiam propriam pergere (Mysiam, Ioniam, Lydiam, Cariam); quod ne faceret prohibitus est 8 Spiritu sancto. Quare iter instituit septemtrionem versus et in Phrygia etin galatica regione praedicabat. Id summatim indicatur in
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v. 7 cum venissent autem 1n Mysiam χατὰ i. e. versus Mysiam, ad confinia Mysiae )27.( , quae est regio maxime borealis Asiae propriae, Mysia minor, £entabant ire in Bithyniam, positam inter Pontum euxinum, Paphlagoniam, Galatiam, Phrygiam magnam, Mysiam minorem et Propontidem (Patr.) et non permisit eos spiritus Iesuy
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v. 8 cum autem pertransissent Mysiam descenderunt Troadem; nomen Troas proprium fuit regionis mari aegaeo adiacentis inter Mysiam minorem maioremque;' huius regionis urbs primaria, in litore posita, proprium nomen babuit Alexandria, quo vero aliis urbibus sic nuncupatis distingueretur, ᾿Αλεξάνδρεια ἡ Tpoi;, vel sicut ipsa regio Troas vocari solita fuit ' (Patr.). Hoc loco ipsa urbs intelligitur, ab Augusto colonia aucta, ad mare sita contra Tenedum (B/.). Ibi iam Christianos fuisse, colligi potest quia ibi Lucas se adiunxit apostolo (v. 10); in pentecoste enim etiam ex Asia aderant in urbe (2,9) per quos nuntius messianus huic quoque regioni est allatus. Et fortasse haec erat ratio, cur Paulus prohiberetur in Asia praedicare, quo citius scil. amandaretur ad regiones, ubi Christus nondum erat nominatus. Apostolo novus laboris campus ostenditur
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v. 9 et visio per noctem Paulo ostensa est : vir Macedo quidam, satis bene altera lectio 0% τῷ II. ὡσεὶ ἀνὴρ etc. ; unde noverat Paulus esse Macedonem? « poterat vidisse die proximo Troade Macedones quosdam, chlamyde causiaque insignes; inde facile agnoscebat » (B/.). At ea re ne opus quidem est; cum enim audiret Paulus : transiens in Macedoniam adiuva nos, virum esse Macedonem erat manifestum. Id accidisse mox ubi Paulus Troadem advenerat, ex 60 quoque collige quia in Asia prohibitus erat praedicare; id ex ipsa narrationis forma comperiri Patr. dicit; erat stans in altera lectione χατὰ πρόσωπον αὐτοῦ, quam dictionem, cum in novo testamento apud solum Lucam reperiamus (2,31; Act. 3,23; 95, 16), non ab alio quodam, sed ab ipso Luca esse adscriptam Be/s. existimat; οὐ deprecans eum et dicens : transiens in. Macedoniam adiuva nos; pergitur in altera lectione : expergefactus (διεγερθείς) ergo narravit nobis visionem et intelleximus eftc.;
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v. 10 wt autem visum vidit, statim quaesivimus proficisci in Macedoniam, certi facti, συμβιδάζοντες , στοχαζόμενοι (Chr.); cf. 9,92; colligentes, concludentes, quod vocasset nos Deus evangelizare eis; ibi igitur adfuisse Lucam ipso narrandi modo patet; ad rem notat Bl. : > potuit Lucas, ut Pauli comes, in enarrandis eius rebus gestis interdum persona prima uti, de eis scilicet, quae communiter acta erant neque Paulum actorem primarium habebant; sicut autem dicere potuit ἐπορευόμεθα, ita minime debuit, etsi adfuerat ipse; itaque ubi prima persona est, cognoscimus 80101856 Lucam; at ubi tertia, non cognoscimus eundem afuisse. Valebat in hac re magis occasio quam consilium ; potuitque usus primae personae paullatim in consuetudinem vertere, id quod factum revera videmus » (p. 10). Et quam prompte obedierint et ipsa divina providentia disponente quam cito iis praesto fuerit navigandi opportunitas in altera lectione effertur : postera die ν.
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11 navigantes autem α 100006 13,13, recto cursu venimus Samothraciam εὐθυδρομήσαμεν 91.1 de cursu secundo; Samothrace insula libera maris aegaei, a Thraciae 8עס distans 38 millia passuum, circuitus 32 m. p.; attollitur monte 58006 10 m. p. altitudinis, vel importuosissima omnium (ita Piinzus, n. h. 4,93; al. 73; cf. Strabo 1,49. 50) et sequenti die Neapolim, oppidum ad mare e regione Thasi situm (Dio Cass. &7,35) ἴῃ sinu strymonico; Datenorum urbs est Neapolis zx: αὐτὸ τὸ 42-50 , arva habens frugifera et portum et fluvios et navium fabricas et auri fodinas quaestuosas (Strabo 1,36). Verum, uti iam C/r. notat, solebat Paulus oppida minora praeterire, 66 in maioribus morari; quare Neapoli non substitit, sed ad nobiliorem urbem properavit, ex qua dein toti quoque regioni prospicere haud erat difficile;
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v. 12 οἱ inde PAilippos, quae est prima partis Macedoniae civitas, colonia; urbem ex pago, cui Crenides nomen erat (Strabo "7,35. 42) exstruxit Philippus I Macedo; sita est ad Pangaeum montem, inter Strymonem et Nestum fluvios. De textu iam ita habet Patr. : « ne dubites quin Lucas scripserit πρώτης primae quod et absentia articuli ante nomen πρώτη et a&auctori(as (Cavedoni, Numismatica bibl. Append. ΠῚ p. 119) comprobant, res vero ipsa certum praestat. Paulus Aemilius subactam Macedoniam in quatuor partes divisit; primae partis, in qua erant Philippi, caput fecit non hanc urbem, sed Amphipolim (Livius 45, 29). Prima haec Macedoniae pars! posita erat inter fluvios Strymonem et Nestum, quam regionem Philippus Thraciae ademptam attribuit Macedoniae, proptereaque geographi Macedoniam adiectam vocare solent; hinc causa, cur quidam scriptores, etiam seriores, ut Plinius (a. .ג &,11 al. 18 al. 42), Philippos, non secus ac Neapolim, Thraciae urbibus annumerant ». Hac utique lectione : quae est primae partis Macedoniae civitas, res est clara et omnis evanescit difficultas et quaestio, quomodo prima civitas vocari possit. Eam acceptionem etiam prae se fert lectio quam 2606 praebet : quae est prima parte Macedoniae civitas. Eodem modo legit sabbatum, de quo statim narratur (Patr.);
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v. 13 die autem sabbatorum 13,14; dicitur enim pluralis τὰ σάδδατα frequenter de uno sabbato, egressi sumus foras portam urbis ad flumen, ubi videbatur oratio esse προσευχὴ oratio, preces; sed etiam locus precibus faciendis destinatus; dein locus subdialis quo preces Iudaei facere solebant in ripa fluminis ubi aqua ad lotiones caerimoniales suppetebat (cf. Grimm s. v.). Ita ψήφισμα ᾿Αλικαρνασσέων Iudaeis dat inter alia potestatem τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάσσῃ xavà τὸ πάτριον ἔθος )10sephus, Antiq. 14,10,928); eandem vocem ea notione Juvenalis quoque novit, qui etiam conqueritur : sacri fontis nemus et delubra locantur Iudaeis (3,11-13. 295) et Tertullianus quoque orationes litorales fudaeorum, preces memorat, quas omissis templis per omne litus quocunque in aperto ad coelum mittant (ad nationes 1,13; de ieiuniis 16; M. 1,579; 2,976). Ceterum προσευχή vix ἃ synagoga multum distinguebatur; nam Josephus scribit ; συνάγονται πάντες εἰς τὴν προσευχὴν μέγιστον οἴκημα xai πολὺν ἔχλον ἐπιδέξασθαι δυνάμενον (vita 56( et Philo quoque vocem ad synagogas applicat, unde aliqui nullum discrimen intercedere opinantur (cf. Schürer 1. c. 1] p. 373) sicut Patr. quoque non aliud nisi nominum discrimen agnoscit. Uti priscum nomen 07604066 indicat, prope Philippos crebri erant fontes; nomen vero rivi traditum non est; intelligi parvum fluvium Gangam vel Gangiten aliqui putant (cf. Felt. Wendt); atteste Appiano aberat Philippis duodeviginti stadia (Patr.). In ipsa igitur urbe non erat synagoga, et numerus Iudaeorum non videtur fuisse magnus cum ad orationem solum mulieres convenerint. In loco orationis sedentes loquebamur mulieribus quae convenerant;
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v. 1& et quaedam mulier nomine Lydia nomen est satis frequens (cf. Horatius. Od. I, 8; 13; 25,1; III, 9,6. 7), purpuraria civitatis Thyatirenorum περφυρόπωλι:ς venditrix purpurarum, pannorum, vestium purpureo colore tinctorum; Thyatira, urbs Lydiae, Macedonum colonia (Strabo 13,5,^; al. 625, al. 928), vocatur metropolis (Ptolem. 5,9,16( , olim Pelopia et Euhippia cognominata (Plinius 5,31; al. 99; al. 115), colens Deum i. e. proselyta, audivit, £xovev, audiebat verbum (gig), cuius Dominus aperuit cor. intendere his quae dicebantur a Paulo; « aperire itaque Dei est, attendere vero illius; res igitur erat et divina et humana » (Chr.);
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v. 15 cum autem baptizata esset et domus eius, deprecata, est dicens < si iudicastis me fidelem Domino esse, introite in domum meam et manete; « vide quam humilia proferat verba, cum quanta sapientia; nihil ad persuadendum aptius; non rogavit, non precata est tantum, non eorum arbitrio rem reliquit, sed coegit » (CÀr.); et coegit nos blanda quadam vi, cum apostoli non statim acquiescerent (Beel.); ipsa iam proludit illi magnae liberalitati qua fideles philippenses in Paulum usi sunt (Phil. 4,15. 16. 18). Multa autem obsecratione opus erat, quia apostolus generatim volens evangelium sine sumptu facere victum sibi labore manuum comparabat (cf. 18,5; 20,34. 1 Cor. 4,19; 9,15. 18. 1 Thess. 2,9. 9 Thess. 3,8), uti Felt. adnotat. nervo conclusit; in nervo Lcif. gaudio et quanta consolatione hunc primum in Europa fidelium coetum amplexus sit, ipsa epistola luculentissimum praebet documentum. Lucas tamen ex illa commoratione solum refert quali persecutioni expositus sit apostolus;
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v. 16 factum est autem euntibus nobis ad orationem εἰς τὴν προσευχὴν, in proseucham, ad locum orationis puellam quandam παιδίσκην ancillam, Aabentem spiritum pythonem i. e. spiritum divinationis, spiritum fatidicum; > pythones: divinare videntur et non continuo dii sunt, denique a christianis hominibus effugantur » πύθωνες μαντεύονται, ἀλλ᾽ ὑφ᾽ ἡμῶν ὡς δαίμονες ἐχριζούμενοι φυγαδεύονται (Clem. Recogn. &,20; Homil. 9,16; M. 1, 1323; 2, 253). Eo nomine vocabatur draco magnus, quem Apollo secundum fabulas oraculum Delphorum custodientem interfecit; unde ipse pythius est appellatus (cf. Ovid. Metàm. I, 438). Unde nominis translatio ad spiritum divinationis facile intelligitur. Tempore posteriore, ut Plutarchus testatur (de defectu orac. 9), ventriloqui (engastrimythi) appellabantur πύθωνες, et puellam illam fuisse ventriloquam saepius dicunt (Wendt). At id non sufficit; saltem dicendum est daemonem illo artificio usum e ventre eius locutum et vaticinatum esse; obviare nobis, quae quaestum. magnum praestabat . dominis suis divinando, poterant esse unius servi domini plures. e. gv. fratres duo )27.( Uti daemones quandoque laudes Iesu clamabant (Marc. 1,94. 34), ita hic daemon simile quid tentat
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v. 17 Aaec subsecuta Paulum et nos clamabat dicens : isti homines servi Dei excelsi sunt, qui an- . nuntiant vobis viam salutis; maligne id daemonem fecisse clarum est (Chr.); sed cur ore puellae usus sit ad tale edendum testimonium, quaeri potest. Respondet Oec. : volebat in posterum fide dignum facere suum testimonium ; si enim Paulus illud admisisset , multos sane etiam credentium fefellisset tamquam ab illo susceptus; propterea ea dici sinit quae contra se faciunt, ut sua stabiliat. Alii causam reddunt ex ipso cventu quem daemon sperabat fore; scil. Paulum id non laturum; se iri utique expulsum, at simul ob'lucri cessationem maximam in Paulum conflatum iri invidiam, ita ut expelleretur vel etiam occideretur ad rei religiosae maximum detrimentum (Lap. Beel.). Censet vero Patr. Deum voluisse ut ipse mendacii auctor veritati testimonium redderet et ita ipse inimicus occasionem praeberet ostendendi potentiam Pauli. Daemonem id coactum fecisse et coactum ' sibi ipsi debuisse expulsionem machinari, forte probabilissime censeri potest;
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v. 18 hoc autem faciebat multis diebus; magnam hic invenit difficultatem Hilg. * « quomodo puella semper eadem via qua illi tendebant ad locum orationis illis obviam ire censeri potest? Et ad illum locum, quem tamen viri Iudaei non semper vitaverint, ο Paulus multis diebus sine ulla prohibitione iverit? » Haec ei sufficiunt, ut v. 18 perperam esse insertum, et simile quid in v. 16 esse illatum affirmet. Nonne, si scio aliquem certa via solere ingredi , tum demum facillime possum ei obviam venire? Philippis persecutio non est mota a Iudaeis; unde illos vel paucos fuisse vel non malevolos colligitur. Proinde etiam Paulus sine ullo impedimento locum orationis adire poterat ad proselytos docendos. | Christus noluit commendari a daemone ; item Paulus; dolens autem = Paulus διαπονηθείς 1. e. χινηθεὶς καὶ δηχθείς, (Oec.), commotus et molestia quasi morsus; indignum erat, ut verbum evangelii spiritusimmundus annuntiaret (Beda) et conversus spiritui dixit : praecipio tibi in no- ὦ mine Iesu Christi exire ab ea, et exitt eadem hora, statim (εὐθέως D) exiit. Unde evidens est non artem illam ventriloquorum intelligi, quae ne ad divinationem. quidem per se valeret, sed obsessionem seu possessionem daemoniacam. Nam ad verbum Pauli ancilla iam plane destituta est priore illa divinandi facultate;
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v. 19. videntes autem domini etus quia exivit, uti daemon exivit, spes quaestus eorum; iam enim non poterat, uti antea, ope daemonis de occultis, de absentium actis, de rebus amissis, de furtis respondere et de eiusmodi rebus quas vulgus a praestigiatoribus petere solet (cf. Beel.), apprehendentes Paulum et Silam perduxerunt in forum ad principes ἄρχοντες qui statim nomine muneris στρατηγοί, praetores dicuntur, erant in municipiis et coloniis duumviri iuri dicundo, qui praetores quoque appellabantur (cf. Cicero, de lege agr. 1], 3&; Vigourouz, Le Nouveau Test. et les découverles archéol., p. 205). Vi et impetu εἵλκυσαν pertraxerunt (gig traxerunt) eos ad praetores. Haec prima recensetur persecutio a gentilibus excitata, non primarie ob odium religionis, sed ob iram et indignationem de lucri detrimento. Verum quo certius illisuam in eos expleant vindictam, accusationem odio populari et quadam legitima specie vestiunt, sed tacent cur nunc tandem tanto studio tuendae dignitatis romanae legumque romanarum inflammentur;
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v. 90 e£ offerentes eos magistratibus τοῖς στρατηγοῖς, praetoribus, dixerunt : Ài homines conturbant civitatem nostram, cum sint Iudaei; ad odium nominis Iudaei provocant eo maiore effectu, quia Claudius Iudaeos assidue tumultuantes Roma expulerat (cf. 18,2); ceterum gens iudaica Romanis invisa erat; etiam Cicero barbarae superstitionis Iudaeos accusat urbemque Hierosolyma suspiciosam ac maledicam civitatem appellat (or. pro Flac. 98);
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v. 21 et annuntiant morem quem non licet nobis suscipere neque facere , cum simus Romani; urbs erat colonia (v. 12); quare Romanum nomen factant, seque ramano iure et lege vivere velle et debere affirmant; iilos autem se rebelles praebere, cum Romanos a lege romana defieere doceant. Xam lege romana cautum erat : separatim nemo habessit deos neve novos neve advenas nisi publice adscitos privatim colunto (Cicero, de legibus 2,8; plura vide apud Mommsen, Roemisches Staatsrecht ΠΠ 2 p. 1177, Leipzig 1888). Ceterum cultus extraneos et superstitiones multas Romae et in provinciis esse tolerata et suscepta constat; ludaeorum religio non solum tolerata erat, sed etiam aliquibus privilegiis honorata (cf. Josephus, Antiq. 15,10,8. 20-24; Philo, Legatio ad Cai. 23; 56/0070 1. c. 11 523 seq.). Sed nihilominus perfacile erat furorem plebis in Iudaeos excitare et generatim ludaei odio erant et contemptui apud Romanos;
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v. 22 et cucurrit plebs adversus 605 συνεπέστη una insurrexit contra eos (18,12) ; ad rei veritatem (gig consurrexit) additur in altera lectione turbas clamantes insurrexisse in eos; et magistratus οἱ στρατηγοί scissis tunicis eorum íusserunt eos virgis caedi , περιρήξαντες; generatim fit mentio scissionis vestium ante flagellationem (cf. Livius 8,32; Tacitus, Hist. 4,27 scissa veste, verberato corpore; Valer. Max. de discipl. milit. 2,7,8; Dion. halic. 9,39 τὴν ἐσθῆτα περιχαταρρῆξαι etc.). Hanc narrationem de persecutione omni destitui fide Weizs. audacter asserit (p. 2&0) et rationem affert ex modo agendi Pauli; nam « ita Paulus agere non potuit » ut scil. prius contra ius et fas se caedi permitteret, quo maiorem postea satisfactionem postularet. De satisfactione vide ad v. 37-39. Alii quoque (Zeler, Overb.) negant eam flagellationem, quia Paulus alias iure suo civitatis romanae usus eam non permiserit. Verum ex ipsius Pauli testimonio scimus ipsum ter illi iuri renuntiasse (2 Cor. 11,95 ter virgis caesus sum); cur singulis in casibus non usus sit iure suo nescimus ; sed valde frivolum est affirmare eum debuisse semper ius suum proclamare; et hoc asserere, cum tamen eius ipsius testimonium 2 Cor. 11,95 constet, debuit esse alienissimum 8 viro critico, dummodo amans velit esse veritatis; v. 22 et cucurrit plebs adversus eos συνεπέστη una insurrexit contra eos (18,12) ; 80 rei veritatem (gig consurrexit) additur in altera lectione turbas clamantes insurrexisse in eos; e? magistratus ol στρατηγοί scissis tunicis eorum iusserunt eos virgis caedi , περιρήξαντες; generatim fit mentio scissionis vestium ante flagellationem (cf. Livius 8,32; Tacitus, Hist. 4,27 scissa veste, verberato corpore; Valer. Max. de discipl. milit. 2,7,8; Dion. halic. 9,39 τὴν ἐσθῆτα περιχαταρρῆξαι etc.). Hanc narrationem de persecutione omni destitui fide Weizs. audacter asserit (p. 240) et rationem affert ex modo agendi Pauli; nam « 118 Paulus agere non potuit » ut scil. prius contra ius et fas se caedi permitteret, quo maiorem postea satisfactionem postularet. De satisfactione vide ad v. 37-39. Alii quoque (Zeller, Overb.) negant eam flagellationem, quia Paulus alias iure suo civitatis romanae usus eam non permiserit. Verum ex ipsius Pauli testimonio scimus ipsum ter illi iuri renuntiasse (2 Cor. 11,95 ter virgis caesus sum); cur singulis in casibus non usus sit iure suo nescimus ; sed valde frivolum est affirmare eum debuisse semper ius suum proclamare; et hoc asserere, cum tamen eius ipsius testimonium 92 Cor. 11,95 constet, debuit esse alienissimum a viro critico, dummodo amans velit esse veritatis;
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v. 93 et cum multas plagas ets imposuissent , miserunt eos in carcerem, praecipientes custodi, ut diligenter custodiret eos; ἀσταλῶς tuto; plagis illis male admodum eorum corpora habita fuisse; collige quoque ex v. 33; hae plagae illae sunt quarum stigmata Paulus corpori suo impressa esse gloriabatur (Gal. 6,17 ; Patr.). Custos diligenter praeceptum exsequitur, ut tuto custodiantur v. 23 et cum multas plagas eis imposuissenl , miserunt eos in carcerem, praecipientes custodi, ut diligenter custodiret 605, ἀσταλῶς tuto; plagis illis male admodum eorum corpora habita fuisse; collige quoque ex v. 33; hae plagae illae sunt quarum stigmata Paulus corpori suo impressa esse gloriabatur (Gal. 6,17; Patr.). Custos diligenter praeceptum exsequitur, ut tuto custodiantur
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v. 24 qui cum tale praeceptum accepisset , misit eos in interiorem carcerem et pedes eorum strinxit ligno; duo itaque facit ad tutissime eos cu- Stodiendos; misit eos in intimam partem carceris, et insuper ἠσφαλίσατο firmos reddidit , firmiter adstrinxit pedes eorum claudendo scil. eos εἰς τὸ ξύλον, in nervum (νέρδον CAr.), i. e. in truncum habentem foramina, quibus pedes immittebantur et nervis vincti adstringebantur. ]ta sane omnis fuga vel sese liberandi spes illis adimebatur. De hisce scribit Paulus Thessalonicensibus : anté passi et contumeliis affecti (sicut scitis) in Philippis fiduciam habuimus in Deo nostro (1 Thess. 2,2). Iam coeptum est impleri illud : ego enim ostendam illi quanta oporteat eum pro nomine meo pati (9,16). iactant, seque ramano iure et lege vivere velle et debere affirmant; illos autem se rebelles praebere, cum Romanos a lege romana deficere doceant. Nam lege romana cautum erat : separatim nemo habessit deos neve novos neve advenas nisi publice adscitos privatim colunto (Cicero, de legibus 2,8; plura vide apud Mommsen, Roemisches Staatsrecht III 2 p. 1177, Leipzig 1888). Ceterum cultus extraneos et superstitiones multas Romae et in provinciis esse tolerata et suscepta constat; Iudaeorum religio non solum tolerata erat, sed etiam aliquibus privilegiis honorata (cf. Josephus, Antiq. 1%,10,8. 20-254; Philo, Legatio ad Cai. 23; Schürer 1. c. II 593 seq.). Sed nihilominus perfacile erat furorem plebis in Iudaeos excitare et generatim Iudaei odio erant et contemptui apud Romanos; v. 94 qui cum tale praeceptum accepisset , misit eos in interiorem carcerem et pedes eorum strinxi ligno; duo itaque facit ad tutissime eos custodiendos; misit eos in intimam partem carceris, et insuper ἠσφαλίσατο firmos reddidit , firmiter adstrinsit pedes eorum claudendo scil. eos εἰς τὸ ξύλον, in nervum (vép£oy CAr.), 1. e. in truncum habentem foramina, quibus pedes immittebantur et nervis vincti adstringebantur. ta sane omnis fuga vel sese liberandi spes illis adimebatur. De hisce scribit Paulus Thessalonicensibus : anté passi et contumeliis affecti (sicut scitis) in Philippis fiduciam habuimus in Deo nostro (1 Thess. 2,2). Iam coeptum est impleri illud : ego enim ostendam illi quanta oporteat eum pro nomine meo pati (9,16). « Perpende imprimis cui exercitio vacarent apostoli iniuria affecti ; nimirum hymnos Deo canebant et gratias agebant, quod digni fuissent habiti pro nomine Iesu et pro evangelio contumeliam pati » (Salm.);
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v. 95 media autem nocle Paulus et Silas orantes laudabant Deum cf. 5,41; et alta quidem voce Deum celebrabant; et audiebant eos qui in custodia erant οἱ δέσμιοι ceteri vincti (gig). Uti &,31, ita hic Deus precibus suorum militum ac praeconum signo externo manifestat se annuere
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v. 26 subito vero terraemotus factus est magnus, ita ut moverentur fundamenta carceris; et statim aperta sunt omnia ostia et universorum vincula soluta sunt; 168 simul patuit non casu terraemotum illum evenisse, ut nonnemo putare videtur, quia motus terrae tam frequentes sint in illis regionibus (B/.);
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v. 27 expergefactus autem custos carceris et videns tanuas apertas carceris, « ad quod certe satis erat exigua illa lux quae noctu per fenestras in cubicula immitti solet; de ianuis vero secus viam positis neque illa opus erat ut eas custos apertas videret. Ceterum nihil est quod credere. vetet lucernam fuisse in loco ubi custos dormiebat, neque quominus id credamus obstat v. 29, quin imo sic credere suadent tum diligentia et cautio quibus ad carceres custodiendos advigilatur, tum illud quod Paulus manens in interiore carcere viderit, quid custos in propriam vitam machinaretur » (Patr.). Quid, si nox splendore lunae erat clara? En, non deest varia ratio qua illud c?dere facile concipiatur. Verum custos phrenetico quodam terrore correptus evaginato gladio volebat se interficere aestimans fugisse vinctos; nam, uti lege fertur, ad commentariensem receptarum personarum custodia observatioque pertineat ; ipsum volumus huiusmodi poena consumi, cui obnoxius docebitur fuisse qui fugerit (Wetst. ad h. ].). | At captivi non fugerant ; censet quidem Cr. illos ianuas esse apertas non vidisse, « alioquin fugissent omnes »; sed hi quoque terrore correpti et de eventu adeo insolito stupefacti, vel vi quadam occulta divinitus impediti retinebantur;
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v. 28 clamavit autem. Paulus voce magna dicens : nihil tibi mali feceris; universi enim hic sumus; e re notat Bl. : א vituperandus fortasse carceris custos, quod parum circumspecte acturus erat; mirum autem est eam vituperationem a quibusdam ad Lucam transferri quasi parum circumspecte narret. Quaerentibus autem cur non revera captivi fugerint, facile respondetur, sine dubio id eos facturos fuisse, si esset datum tempus et rem cognoscendi et ex terrore animos colligendi ». Ex Pauli verbis forte concludi potest cum Fe/t. captivos terrore covreptos propter vehementem terrae motum omnes cucurrisse ad carcerem interiorem, ad Paulum et Silam, quos Deo laudes dicentes audierint. Custos autem
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v. 99 petito lumine introgressus est οἱ tremefactus procidit Paulo et Silae ad pedes
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v. 30 et producens eos foras; effertur altera lectione quod utique per se intelligitur, ceteros captivos ab eo iterum esse tuto adstrictos; a?t : domini, quid me oportet facere, ut salvus fiam? non intelligit Hi/g. quomodo custos statim intellexerit miraculum factum esse propter hos quos brevi antea nervo adstrinxerat eosque viros Dei declarari; quomodo itaque talis cognitio ei potest adscribi ? nonne id plane incredibile est? Scrupulum hunc iam satis superque solverunt Calm. Beel. Patr. Felt.; sed catholica sunt — non leguntur. Ita Patr : « quid vero custodem impulit, ut id faceret, utque ad horum potius pedes accideret quam ad aliorum qui erant in eodem carcere? facile est id coniicere. Multus procul dubio sermo erat Philippis de Paulo et Sila, de horum sanctimonia, de nova doctrina quam illuc attulerant, de miraculis quae, ut credere est, illic sicut alibi Paulus edebat, famaque magis ac magis percrebruerat, ex quo illa divina v. 16 Paulum huiusque socios per urbis vias prosequens clamare coeperat, quod multis dicbus ea iam fecerat cum Paulus et Silas in carcerem trusi sunt; huc quidam quasi cumulus accesserat python eiectus. Haec autem carceris custodem latere non poterant ». Scivit absque dubio eos ob novam de Deo doctrinam esse missos in carcerem; facile poterat quoque audivisse illos promittere obsequentibus sibi salutem aeternam (cf. Calm. 12661. Felt.). Unde visis prodigiis non poterat dubitare, quin ἐδ 5 a Deo suo, cuius causa male habiti sint, testimonium. redderetur. Eo modo facile etiam eius quaestio intelligitur;
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v. 31 at i/i dixerunt : crede in Dominum Iesum et salvus eris tu et domus tua;
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v. 32 et locuti sunt ei verbum Domini; proin pluribus eum docuerunt de religione christiana aliosque : cum omnibus qut erant in domo eius;
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v. 88 et -tollens eos in illa hora noctis lavit plagas eorum παραλαθδών i. e. abduxit secum in locum ubi lavarentur (B/.). Id factum esse ante longiorem institutionem et expositionem doctrinae patet; sed Lucas commode poterat v. 32 statim adiungere ad v. 31 1. e. ad rem clarius explicandam; et baptizatus est ipse et omnis domus eius continuo; exierunt ergo extra tecta sub dium, in cavaedium fortasse, ad fontem, ut baptismo initiarentur. Quare apte pergitur v. 34 cumque per- . duxisset eos in domum suam ἀναγαγών in locum altiorem eos duxit, eos ex cavaedio, ubi fons vel puteus erat, ascendere fecit in domum suam , apposuit eis mensam et laetatus est cum omni domo sua credens Deo; mensam apponi illis istius noctis vigilia et praecedente sanguinis effusione viribus exhaustis non ingratum fuerit (Beel.). Ipse custos laetatus est quia cum omni domo sua credidit (Beel. Patr. Felt.). In subsequentibus δὰ unam alteramve quaestionem quae secundum textum communem moveri solebat, responsum datur in altera lectione;
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v. 35 et cum dies factus esset, miserunt magistratus lictores 22650090 , nomen habent a virgis quas gestabant, dicentes : dimitte homines 10105; quid eos impulerit, quaerunt; fortasse agnoverant indicta causa se illos punivisse (Sa/m.); sive quod puduerit eos rei perverse gestae cum viris insontibus, sive quod amici Pauli omnia moverint pro eorum libertate procuranda et magistratus sincera narratione de rei veritate certiores fecerint, sive quod miraculum quod per quietem noctis acciderat, renuntiatum illis fuerit (Calm.). Haec ratio in altera lectione redditur : congregati sunt praetores una in foro et recordati terrae motus qui factus fuerat timuerunt et miserunt (ita D, ph mg); quam lectionem Cassiod. quoque cognovisse videtur, : cum scribat : quo terrae motu magistratus quoque commoti sunt et praeceperunt, ut apostoli de custodia linquerentur. Facile enim credi potest magnum illum terrae motum nequaquam in solo carcere, verum in tota urbe esse perceptum ; unde illis qui modo viros de religione numinis alicuius accusatos re nullatenus inquisita diris plagis mulctaverant, necessario oriri debuit persuasio, dei illius vindictam cerni in terrae motu, qui facinus a se patratum adeo immediate sequatur (Beís.). Unde numinis iram placare volebant missis lictoribus ad custodem : dimitte homines quos heri traditos accepisti. Uti ex v. &0 patet, vide quoque
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v. 36. 38. 39, apostoli iterum in carcerem redierunt, id quod etiam consultum erat, ne negotium et molestia crearetur custodi apud praetores; v. 36 nuntiavit autem custos carceris, ilud xai εἰσελθὼν etiam indicat illos rediisse in custodiam verba haec Paulo, quia miserunt magistratus, ut dimittamini; nunc igitur exeuntes ite tn pace. Verum huic modo Paulus non poterat acquiescere; Dei honor et evangelii gloria poscebat, ut praecones iusti et crimine vacui agnoscerentur; id pro neophytis et generatim pro fama nominis christiani erat pernecessarium (Ca/m.). Si simpliciter urbem reliquissent, macula quaedam indelebilis et ipsis et rei christianae apud multos inusta mansisset;
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v. 37 Paulus autem dixit eis per custodem lictoribus responderi iussit et nuntiari praetoribus : caesos nos publice, indemnatos ἀχαταχρίτους ita ut nulla inquisitio culpae, iudicium nullum, nulla condemnatio sententia iudiciali facta praecesserit, homtnes Romanos ὑπάρχοντας quippe qui insuper cives simus romani, quo loquendi módo Silas quoque eam civitatem habuisse dicendus erit; nescio cur aliqui id negent (Caím.) aut dubitent; nam ratio haec, quia alias id de Sila non refertur, est tamen in tanta de Sila rerum paucitate plane infirma, m:serunt in carcerem, et nunc occulte nos eticiunt? non ita, sed veniant,
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v. 38 el ipsi nos eiiciant ἐξαγαγέτωσαν educunto; οὐ γὰρ 1. e. neque enim occulte , ἀλλὰ sed e contra; alii concipiunt οὐ γὰρ, uli saepe in responsis, non profecto (B/.). Triplex crimen erat, ait CÁr., quod Romanos, quod non damnatos, quod publice in carcerem coniecissent. Ad cumulum iniuriae accessit quod occulte sine ulla excusatione et satisfactione eos volebant dimittere. Id utique iam pro ratione muneris Paulus non poterat permittere. Id solum postulat quod plane necessarium erat. Falso rem describit Weizs. non potuisse Paulum ita agere 1. e. prius permittere contra ius flagellationem , quo dein « tanto maiorem satisfactionem » postularet. Ubinam est illa > tanto maioc satisfactio »? num honores, publicam deprecationem facti, decretum in aere incisum et palam expositum ,Lingentem pecuniae vim poposcit? nuntiaverunt autem magistratibus lictores verba haec; timueruntque audito quod Romani essent; nam lege Porcia vetitum erat verberari civem romanum (cf. Liv. 10,9; Valer. Max. 5,1,1. Dionys. halic. 9,39) id quod maxime effert Cicero (in Verrem II, 5,53-57). Asserenti autem Paulo fidem adhibebant, cum eum ex numinis vindicta iam cognoverint virum numini carum neque facile quis ausus fuerit id falso sibi adscribere; Claudius enim, ut Suetonius refert (Claud. 25), securi percussit civitatem usurpantes. Ceteroquin praetores non potuit latere Iudaeorum sat multos civitate romana esse donatos (cf. losephus Antiq. 15,10, 13-19; PAilo Legat. ad Cai. 93; ScAürer 1. c 11 p. 537). Quare non est cur de Sila ea in re dubitetur. Res fusius in altero textu narratur : veniunt praetores cum multis amicis in carcerem et deprecantur eos ut exeant dicentes : ignoravimus vestram conditionem (quae ad vos spectant), quod estis viri iusti; et educentes eos deprecantur : exite ex hac urbe, ne iterum concursent ad nos clamantes contra vos; verum rei summa clare quoque habetur in
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v. 39 et vententes deprecati sunt eos et educentes rogabant , ut egrederentur de urbe; coetus fidelium iam erat constitutus in urbe, ex qua urbe evangelium in vicinas regiones propagari potuit; alias quoque solebat apostolus coetu quodam quasi nucleo constituto ad alias urbes properare; quare nihil obstabat quominus petitioni acquiesceret. Sed non statim neque clam ex urbe excedit; et fidelibus et aliis quoque demonstrari debuit eos non quasi fugitivos urbem reliquisse; v. ₪0 exeuntes autem de carcere introierunt ad Lydiam, proin in domum, ubi commoreri solebant et vísis fratribus consolati sunt eos, narratione quomodo Deus pro causa evangelii testimonium reddiderit, eos quoque in fide confortarunt, et profecti sunt Paulus et Silas certe. Sed cum Timotheus in epistolis ad Thessalonicenses statim ab initio nominetur, poterat videri simul cum Paulo et Sila in fundanda illa ecclesia laborasse. Si ita, tum is quoque profectus est cum Paulo; et Paulus quidem eum misit Thessalonicensibus (1 Thess. 3,9); inde quoque concluseris eum iam notum ipsis fuisse. Lucas remansisse videtur; alias exspectaremus : profecti sumus, quamvis B/. negat eum debuisse recurrere ad primam personam.
16:1
… 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 nel viaggio precedente. …
… Luca (Act. 16, 1) presenta Timoteo come figlio d'una «giudea fedele», cioè convertita al cristianesimo; il nome di essa si trova in II Tim. 1, 5, ove Paolo ricorda, come esempio Illustre, la fede della …
… ciò sembra alquanto forzato; onde, anche tra i sostenitori della destinazione sud-galatica, altri preferiscono datare la lettera dal secondo viaggio apostolico, all'inizio del quale Paolo a Sila visitarono nuovamente le comunità di Derbe e di Listra (Act. 16, 1) e, con ogni probabilità, anche quelle di Antiochia di Pisidia e d'Iconio. …
… 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).
… La madre di Timoteo era sposata ad un greco ed il figlio non era circonciso (Act. 16, 1-4). L. acquistò importanza quando Augusto vi fondò un presidio militare contro i ladroni delle vicine regioni. …
I. VITA. - Educato religiosamente e iniziato alle S. Scritture dalla madre Eunice e dalla nonna Loide (II Tim. 1, 5; 3, 5), T. fu circonciso da Paolo, ma solo per facilitare il suo lavoro fra i giudei, quando lo prese come socio di apostolato (Act. 16, 1-3). La sua conversione al cristianesimo poté avvenire al primo passaggio di Paolo per la Licaonia, quando T. fu testimone delle fatiche e persecuzioni da lui sostenute (II Tim. 3, 10 sg.). …
16:2
… Allora, infatti, Timoteo era già in vista e stimato nella comunità (Act. 16, 2).
… In Act. 16, 6 e 18, 23 il territorio galatico (Γαλατίαν χόρα) è affiancato a quello frigio, distinto quindi da questo, che in parte era incluso nella provincia romana di G. In Act. 16, 6 Paolo e compagni, tra i quali Timoteo assunto di recente a Listra (Act. 16, 2 sgg.), si trovano nel territorio meridionale della provincia romana di G.; e il farli passare in quello frigio e galatico significa parlare in senso etnografico piuttosto che amministrativo. …
16:4
… ordinanze divine contenute nella legge mosaica si trova nell'ellenismo giudaico (III Mach. 1, 3; Giuseppe Flavio, Apologia, 1, 24). Nel Nuovo Testamento il senso è di ordinanza, decreto sia imperiale (Lc. 2, 1; Act. 17, 7), sia degli Apostoli (Act. 16, 4), sia mosaico (Eph. 2, 15; Col. 2, 14). I precedenti significati s'incontrano tutti
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Nel Nuovo Testamento A. (Act. 2, 9; 4, 9; 16, 6; 19, 10, 22, 26; 20, 4, 16, 18; 21, 27; 24, 19; 27, 2; Rom. 16, 5; I Cor. 16, 9; II Cor. 1, 8 II Tim. 1, 15; IPt. 1, 1; Apoc. 1-3) indica la provincia romana di A. (costituita nel …
… Il passaggio in Europa avvenne in seguito a due interventi dello Spirito Santo (Act. 16, 6 sg.), che diresse il viaggio verso Troade, dove a Paolo apparve nel sonno un macedone che ne implorava l'aiuto (Act. 16, 9). Era l'a. 50 o 51: data molto importante per la cristianizzazione …
Per i sostenitori della destinazione nord-galatica la G. non può essere stata scritta che durante il terzo viaggio missionario, all'inizio del quale Paolo visitò per la seconda volta «il paese di Galazia e la Frigia» (Act. 18, 23; cf. 16, 6 e Gal. 4, 13).
… In Act. 16, 6 e 18, 23 il territorio galatico (Γαλατίαν χόρα) è affiancato a quello frigio, distinto quindi da questo, che in parte era incluso nella provincia romana di G. In Act. 16, 6 Paolo e …
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… Tale principio, nel Cristo totale, non è che lo stesso Spirito Santo, più volte chiamato nella Scrittura «lo Spirito di Gesù» o «lo Spirito del Figliolo» (Act. 16, 7; Gal. 4, 6). Egli è pertanto, come insegna Pio XII, «questo divino principio di vita e di virtù dato da Cristo, in quanto costituisce la stessa fonte di ogni dono e grazia creata... …
16:8
… L'ambiguità è soprattutto nella G. È vero che se la Galazia percorna da Paolo secondo Act. 16, 8 (secondo viaggio missionario) è il territorio abitato dai veri G., s. Luca ci farebbe sapere ben poco della loro evangelizzazione e della successiva visita dell'Apostolo (Act. 18, …
16:9
… Il passaggio in Europa avvenne in seguito a due interventi dello Spirito Santo (Act. 16, 6 sg.), che diresse il viaggio verso Troade, dove a Paolo apparve nel sonno un macedone che ne implorava l'aiuto (Act. 16, 9). Era l'a. 50 o 51: data molto importante per la cristianizzazione del continente europeo; quantunque ci fosse già nella capitale dell'Impero, anche se non vi era ancora venuto Pietro, …
II. STORIA ECCLESIASTICA E CIVILE. - La prima missione organizzata per l'Europa, di cui si abbia documentata memoria, è quella che ca. l'a. 50 s. Paolo condusse in M. La deliberazione di recarvisi fu presa dopo chiari e ripetuti segni della divina volontà (Act. 16, 9). Quando l'Apostolo vi giunse, la M., già da due secoli provincia romana, ma per più anni travagliata da invasioni di Traci, di Bessi, di Scordisci, perturbata poi dall'adunarvisi …
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(Act. 16, 10-40). Verso il 57 o 58 segue ancora Paolo da Filippi a Gerusalemme, durante il terzo viaggio apostolico (Act. 21, 1-17). Assiste all'arresto ed all'incarcerazione di Paolo (Act. 21, …
Con Paolo si recarono in M. Silas e Luca, che, quando giunge a parlare di questo viaggio, muta improvvisamente il verbo dalla terza alla prima persona plurale (Act. 16, 10). Passati dalla Troade a Samotracia e sbarcati poi a Neapolis (oggi Cavalla), raggiunsero la non lontana Filippi (v.), che aveva ricevuto una importante deduzione
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… dunque dobbiamo fare per essere salvi?», s. Pietro risponde: «Fate penitenza e battezzatevi» (Act. 2, 38). Quando per errore i convertiti ricevono solo il B. di Giovanni, vengono ribattezzati con il B. di Gesù Cristo (Act. 18, 25; 19, 5; cf. 10, 48; 16, 12-15; 22, 11-16). Nella mente dei primi cristiani la necessità del B. era tanto radicata, che il Pastor Hermae la estese anche ai giusti nel Vecchio Testamento, i quali sarebbero stati …
… «Romani» (Act. 16, 21); la giustizia era amministrata dai dunnativi iusi dicundo, chiamati da Luca (Act. 16, 20. 22 ecc.) στρατηγοί; i quali si facevano procedere dai lictores (βαβδοῦχοι, Act. 16, 35. 38). È variamente risolta la difficoltà cresta da Act. 16, 12, che parrebbe fare di F. il capoluogo di una delle quattro circoscrizioni (μερίδες), in cui la Macedonia era stata divisa dopo la conquista romana, mentre questo
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Al tempo del Nuovo Testamento in questo senso si adoperava il termine greco πρεσενγὴ = «oratorio» (cf. Act. 16, 13; Filone, Legatio ad Caium, 165; Giovenale, Sat. III, 269; Flavio Giuseppe, Antiq. …
TARSO (Ταχάς). - Città della Cilicia (Act. 22, 3), in una pianura, un tempo fertile, irrigata dal Cidno, che attraversava anticamente l'abitato e vicino al quale era probabilmente la sinagoga (ibid. 16, 13). A T. nacque s. Paolo (ibid. 9, 11 ecc.), trascorse la gioventù e ritornò per qualche tempo dopo la conversione, finché cioè Barnaba non venne a cercarlo per condurlo ad Antiochia …
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LYDIA. - Nome, o soprannome, di una donna convertita da s. Paolo durante la terza missione apostolica, a Filippi (v.), presso il Gangite, ove era il luogo di preghiera degli Ebrei; ospitò poi l'Apostolo con Luca e Sila (« noi »); Act. 16, 14 sg.).
… Da tale città proveniva la mercantessa di porpora Lidia (v.), che ospitò l'apostolo Paolo a Filippi dopo avere accolto con entusiasmo la religione cristiana (Act. 16, 14).
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… in incerto Dominus reliquit ». Con lui molti Padri greci e latini la trovano espressa nelle parole: « Misit Deus Spiritum Filii sui in corda vestra » (Gal. 4, 6); « Si quis autem Spiritum Christi non habet hic non est eius » (Rom. 8, 9; cf. Act. 5, 9; 16, 15; II Cor. 3, 17; Phil. 1, 19). Alla luce di questi testi s. Basilio si meravigliava come Eunomio potesse rifiutare di ammettere la processione « ab utroque »: « Quomodo igitur Spiritus …
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… Thess. 2, 18). Il regno di S. contrasta il Regno di Dio (Mt. 12, 26; Mc. 3, 24). Ma S. e i suoi demōni riconoscono la potenza di Gesù, Messia inviato da Dio per distruggere le opere di S. e dei suoi (Mc. 1, 24, 34; 3, 11-15, 23-27; 6, 7; I Io. 3, 8; cf. Act. 16, 16-18), per affrancare i suoi discepoli dal mondo di S. ed introdurli nel Regno di Dio (Io. 15, 19; 17, 12, 14). La salvezza consiste nell'essere liberato dal dominio di S. (Act. 26, 18). …
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… in Antiochia dopo il Concilio degli Apostoli, e quindi per tutto il secondo viaggio missionario (ibid. 15, 40). A Filippi viene imprigionato con Paolo e poi liberato con segni di deferenza, perché anch'egli godeva del diritto di cittadinanza romana (ibid. 16, 19-40). A Berea si separa momentaneamente dall'Apostolo costretto a fuggire, il quale da Atene gli fa sapere di raggiungerlo quanto prima; ciò avvenne a Corinto (ibid. 17, 14; 18, 5). S. …
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… La città (Colonia Iulia Augusta Philippensis o Philippensium) era retta dal ius Italicum; i suoi cittadini si vantavano del titolo di «Romani» (Act. 16, 21); la giustizia era amministrata dai dunnativi iusi dicundo, chiamati da Luca (Act. 16, 20. 22 ecc.) στρατηγοί; i quali si facevano procedere dai lictores (βαβδοῦχοι, Act. 16, 35. 38). È variamente risolta la difficoltà cresta da Act. 16, 12, che parrebbe fare di F. il capoluogo …
… (schiavitù comune nei riguardi del Cristo, I Cor. 7, 22; pericolo di una schiavitù del peccato, Rom. 6, 6, 16). In politica, soggetto costantemente evitato, P. non appare affatto il « rivoluzionario » identificato da alcuni giudei contemporanei (cf. Act. 16, 20, 21; 17, 6, 7; 24, 5, 12) e da certi storici moderni. …
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… La città (Colonia Iulia Augusta Philippensis o Philippensium) era retta dal ius Italicum; i suoi cittadini si vantavano del titolo di «Romani» (Act. 16, 21); la giustizia era amministrata dai dunnativi iusi dicundo, chiamati da Luca (Act. 16, 20. 22 ecc.) στρατηγοί; i quali si facevano procedere dai lictores (βαβδοῦχοι, Act. 16, 35. 38). …
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TESSALONICESI, EPISTOLE I-II AI
I E. AI T. - 1. Occasione. - All'inizio del 2° viaggio apostolico, nei primi mesi del 50, s. Paolo, dopo aver evangelizzato Filippi (Act. 16) incontrando, come al solito, opposizione da parte dei giudei che gli procurarono « sofferenze ed oltraggi » (I Thess. 2, 2), si diresse con Sila (Act. 16, 25-17, 4) verso la Tessaglia.
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… persone battezzate nella prima Pentecoste a Gerusalemme, siano state tutte battezzate per immersione. È ancora meno probabile che sia stato per immersione il B. conferito da Paolo in prigione, al custode del carcere di Filippi e a tutta la sua famiglia (Act. 16, 33). La Didaché è testimonia esplicita che il B. si può amministrare versando per tre volte acqua sul capo (Didaché, 7). Non poteva essere se non per aspersione o per infusione il B. …
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… dal ius Italicum; i suoi cittadini si vantavano del titolo di «Romani» (Act. 16, 21); la giustizia era amministrata dai dunnativi iusi dicundo, chiamati da Luca (Act. 16, 20. 22 ecc.) στρατηγοί; i quali si facevano procedere dai lictores (βαβδοῦχοι, Act. 16, 35. 38). È variamente risolta la difficoltà cresta da Act. 16, 12, che parrebbe fare di F. il capoluogo di una delle quattro circoscrizioni (μερίδες), in cui la Macedonia era stata divisa …
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I. VITA. - 1. La giovinezza. - Per nascita P. ereditò il diritto di cittadinanza romana (Act. 16, 37; 22, 25-28) ed un profondo attaccamento alla Legge mosaica. …
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A casa di L. Paolo si recò pure dopo la liberazione dal carcere (Act. 16, 40). Da questi passi e da Phil. 4, 3, non segue ciò che pensa E. Renan, ossia che Paolo abbia sposato L.
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.