Being licensed by the Tribune to speake to the people, he shevveth them that he vvas once as earnest on that side as they novv be: 6 and hovv strange and miraculous his conuersion vvas. 17 They heare him quietly, vntil he began to make mention of a vision that sent him avvay from them to the Gentils. 22 Then they crie out vpon him so, 23 that for their crying the Tribune commaundeth him to be scourged as Which yet by his vvisedom he escapeth.
1Men, brethren and fathers, hear ye the account which I now give unto you.Uomini fratelli, e padri, udite la mia difesa, la quale io fo adesso dinanzi a voi.MEN brethren and fathers, heare vvhat account I doe render novv vnto you.Viri fratres, et patres, audite quam ad vos nunc reddo rationem. 2(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)E avendo quelli sentito, che parlava loro in lingua Ebrea, tanto più gli prestaron silenzio.(And vvhen they had heard that he spake to them in the Hebrevv tongue, they did the more keepe silēce.Cum audissent autem quia hebræa lingua loqueretur ad illos, magis præstiterunt silentium. 3And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:Ed egli disse: Io sono uomo Giudeo nato in Tarso della Cilicia, ma allevato in questa città ai piedi di Gamaliele, istruito secondo la verità della paterna legge, zelator della legge, come tutti voi oggi siete:And he saith,) I am a man a Ievve, borne at Tarsus in Cilicia, but brought vp in this citie, at the feete of Gamaliel instructed according to the veritie of the lavv of the fathers, an emulátour of the Lavv as also al you are this day:Et dicit: Ego sum vir Judæus, natus in Tarso Ciliciæ, nutritus autem in ista civitate, secus pedes Gamaliel eruditus juxta veritatem paternæ legis, æmulator legis, sicut et vos omnes estis hodie: 4Who persecuted this way unto death, binding and delivering into prisons both men and women,Il quale ho perseguitato fino a morte questa scuola, legando, e mettendo in prigione uomini, e donne,vvho persecuted this vvay vnto death, binding & deliuering into custodies men & vvomē,qui hanc viam persecutus sum usque ad mortem, alligans et tradens in custodias viros ac mulieres, 5As the high priest doth bear me witness and all the ancients. From whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.Come ne è a me testimone il principe de' sacerdoti, e tutti i seniori, da' quali ricevute lettere per Damasco ai fratelli, io me ne andava per condurli di colà legati in Gerusalemme, perché fosser puniti.as the high Priest doth giue me testimonie, and al the auncients. of vvhom receiuing letters also to the brethren, I vvent to Damascus, that I might bring them thence bound to Hierusalem, to be punished.sicut princeps sacerdotum mihi testimonium reddit, et omnes majores natu: a quibus et epistolas accipiens, ad fratres Damascum pergebam, ut adducerem inde vinctos in Jerusalem ut punirentur.
6And it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light:Or avvenne, che, mentre faceva strada, e mi avvicinava a Damasco, di mezzogiorno repentinamente mi folgoreggiò d'intorno una gran luce dal cielo:And it came to passe as I vvas going, and dravving nigh to Damascus at midday, sodēly from heauen there shone round about me much light:Factum est autem, eunte me, et appropinquante Damasco media die, subito de cælo circumfulsit me lux copiosa: 7And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?E caduto sul suolo, udii una voce, che a me dicea: Saulo, Saulo, perché mi perseguiti?and falling on the ground, I heard a voice saying to me, Saul, Saul, vvhy persecutest thou me?et decidens in terram, audivi vocem dicentem mihi: Saule, Saule, quid me persequeris ? 8And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.E io risposi: Chi se' tu, Signore? E dissemi: Io sono Gesù il Nazareno, cui tu perseguiti.And I ansvvered, Vvho art thou Lord? And he said to me, I am IESVS of Nazareth, vvhom thou persecutest.Ego autem respondi: Quis es, domine ? Dixitque ad me: Ego sum Jesus Nazarenus, quem tu persequeris. 9And they that were with me saw indeed the light: but they heard not the voice of him that spoke with me.E quelli, che eran meco, vider la luce, ma non sentiron la voce di lui, che meco parlava.And they that vvere vvith me, savv the light in deede, but the voice they heard not of him that spake vvith me.Et qui mecum erant, lumen quidem viderunt, vocem autem non audierunt ejus qui loquebatur mecum. 10And I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus; and there it shall be told thee of all things that thou must do.Ed io dissi: Che farò io, o Signore? E il Signore mi disse: Alzati, va' in Damasco: e quivi ti sarà parlato di tutto quello, che dei fare.And I said, Vvhat shal I doe Lord? And our Lord said to me, Arise and goe to Damascus: and there it shal be told thee of al things that thou must doe.Et dixi: Quid faciam, domine ? Dominus autem dixit ad me: Surgens vade Damascum: et ibi tibi dicetur de omnibus quæ te oporteat facere. 11And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus,E non avendo uso degli occhi per cagione del chiarore di quella luce, menato a mano da' compagni giunsi a Damasco.And vvhereas I did not see for the brightnesse of that light, being led of my companions by the hand, I came to Damascus.Et cum non viderem præ claritate luminis illius, ad manum deductus a comitibus, veni Damascum. 12And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there,E un certo Anania, uomo pio secondo la legge, lodato per testimonianza di tutti i Giudei, che ivi dimorano,And one Ananias, a man according to the Lavv hauing testimonie of al the Ievves inhabitants,Ananias autem quidam vir secundum legem, testimonium habens ab omnibus cohabitantibus Judæis, 13Coming to me and standing by me, said to me: Brother Saul, look up. And I, the same hour, looked upon him.Venuto da me, e standomi davanti, disse: Saulo fratello apri gli occhi. E io nello stesso punto lo mirai.comming to me, and standing by me, said to me, Brother Saul, looke vp. And I the self same houre looked vp on him.veniens ad me et astans, dixit mihi: Saule frater, respice. Et ego eadem hora respexi in eum.
14But he said: The God of our fathers hath preordained thee that thou shouldst know his will and see the Just One and shouldst hear the voice from his mouth.Ed egli disse: il Dio de' padri nostri ti ha preordinato a conoscer la sua volontà, e a vedere il giusto, e a udire la voce della sua bocca:But he said, The God of our fathers hath prëordained thee, that thou shouldest knovv his vvil, and see the Iust one, and heare a voice from his mouth:At ille dixit: Deus patrum nostrorum præordinavit te, ut cognosceres voluntatem ejus, et videres justum, et audires vocem ex ore ejus: 15For thou shalt be his witness to all men of those things which thou hast seen and heard.Conciossiachè sarai testimone a lui presso tutti gli uomini di quelle cose, che hai vedute, e udite.because thou shalt be his vvitnes to al men, of those things vvhich thou hast seen and heard.quia eris testis illius ad omnes homines eorum quæ vidisti et audisti. 16And now why tarriest thou? Rise up and be baptized and wash away thy sins, invoking his name.E ora che aspetti tu? Sorgi, e sii battezzato, e lava i tuoi peccati, invocato il nome di lui.And novv vvhat tariest thou? Rise vp, and be baptized, & vvash avvay thy sinnes inuocating his name.Et nunc quid moraris ? Exsurge, et baptizare, et ablue peccata tua, invocato nomine ipsius. 17And it came to pass, when I was come again to Jerusalem and was praying in the temple, that I was in a trance,Ed essendo io ritornato in Gerusalemme mi avvenne, che orando nel tempio, fui rapito fuor di me stesso,And it befel me returning into Hierusalem, and praying in the temple, that I vvas in a traunce,Factum est autem revertenti mihi in Jerusalem, et oranti in templo, fieri me in stupore mentis, 18And saw him saying unto me: Make haste and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me.E vidi lui, che a me diceva: spicciati, ed esci presto di Gerusalemme: perché non riceveranno la tua testimonianza riguardo a me.and savv him saying vnto me, Make hast, and depart quickely out of Hierusalem: because they vvil not receiue thy testimonie of me.et videre illum dicentem mihi: Festina, et exi velociter ex Jerusalem: quoniam non recipient testimonium tuum de me. 19And I said: Lord, they know that I cast into prison and beat in every synagogue them that believed in thee.E io dissi: Signore, eglino sanno, che era io, che metteva in prigione, e batteva per le sinagoghe quelli, che credevano in te:And I said, Lord, they knovv that I did cast into prison and beate in euery synagogue them that beleeued in thee.Et ego dixi: Domine, ipsi sciunt quia ego eram concludens in carcerem, et cædans per synagogas eos qui credebant in te:
20And when the blood of Stephen thy witness was shed, I stood by and consented: and kept the garments of them that killed him.E mentre spargevasi il sangue di Stefano tuo testimone, io era presente, e consenziente, e custodiva le vesti di coloro, che lo uccidevano.And vvhen the bloud of Steuen thy vvitnes vvas shed, I stoode by and consented, and kept the garments of them that killed him.et cum funderetur sanguis Stephani testis tui, ego astabam, et consentiebam, et custodiebam vestimenta interficientium illum. 21And he said to me: Go, for unto the Gentiles afar off will I send thee.Ed ei disse a me: va', che io ti spedirò alle nazioni rimote.And he said to me, Goe, for into the Gentiles a farre vvil I send thee.Et dixit ad me: Vade, quoniam ego in nationes longe mittam te. 22And they heard him until this word and then lifted up their voice, saying: Away with such an one from the earth. For it is not fit that he should live.E fino a questa parola lo ascoltavano, ma allora alzaron la voce, dicendo: togli dal mondo costui: imperocché non e giusto, ch'ei viva.And they heard him vntil this vvord, and they lifted vp their voice, saying, Avvay vvith such an one from the earth: for it is not meete he should liue.Audiebant autem eum usque ad hoc verbum, et levaverunt vocem suam, dicentes: Tolle de terra hujusmodi: non enim fas est eum vivere. 23And as they cried out and threw off their garments and cast dust into the air,E gridando essi, e scagliando via le loro vesti, e gettando la polvere in aria,And vvhen they cried out, and threvv of their garments, and cast dust into the aire,Vociferantibus autem eis, et projicientibus vestimenta sua, et pulverem jactantibus in aërem, 24The tribune commanded him to be brought into the castle, and that he should be scourged and tortured: to know for what cause they did so cry out against him.Comandò il tribuno, che egli fosse menato negli alloggiamenti, e fosse flagellato, e interrogato affin di scoprire, per qual motivo così gridassero contro di lui.the Tribune commaunded him to be caried into the castel, and to be beaten vvith vvhippes, and that he should be tormented: to knovv for vvhat cause they did so crie at him.jussit tribunus induci eum in castra, et flagellis cædi, et torqueri eum, ut sciret propter quam causam sic acclamarent ei. 25And when they had bound him with thongs, Paul saith to the centurion that stood by him: Is it lawful for you to scourge a man that is a Roman and uncondemned?E legato che l'ebbero con corregge, disse Paolo al centurione, che gli stava davanti: è egli lecito a voi di flagellare un uomo romano non condannato?And vvhen they had bound him very straight vvith thōgs, Paul saith to the Centurion standing by him: Is it lavvful for you to vvhippe a man that is a Romane and vncondemned?Et cum astrinxissent eum loris, dicit astanti sibi centurioni Paulus: Si hominem Romanum et indemnatum licet vobis flagellare ?
26Which the centurion hearing, went to the tribune and told him, saying: What art thou about to do? For this man is a Roman citizen.La qual cosa avendo udita, il centurione andò dal tribuno, e diegliene avviso, dicendo: che è quello, che tu sei per fare? mentre quest'uomo è cittadino Romano.Vvhich the Centurion hearing, vvent to the Tribune, and told him, saying, Vvhat vvilt thou doe? for this man is a citizen of Rome.Quo audito, centurio accessit ad tribunum, et nuntiavit ei, dicens: Quid acturus es ? hic enim homo civis Romanus est. 27And the tribune coming, said to him: Tell me. Art thou a Roman? But he said: Yea.E portatosi da lui il tribuno, gli disse: dimmi, sei tu Romano? Ed egli disse: sì veramente.And the Tribune comming, said to him, Tel me, art thou a Romane? But he said, Yea.Accedens autem tribunus, dixit illi: Dic mihi si tu Romanus es ? At ille dixit: Etiam. 28And the tribune answered: I obtained the being free of this city with a great sum. And Paul said: But I was born so.E il tribuno rispose: io a caro prezzo ho ottenuto questa cittadinanza. E Paolo disse: io poi tale anche sono nato.And the Tribune ansvvered, I obtained this citie vvith a great summe. And Paul said, But I vvas also borne to it.Et respondit tribunus: Ego multa summa civilitatem hanc consecutus sum. Et Paulus ait: Ego autem et natus sum. 29Immediately therefore they departed from him that were about to torture him. The tribune also was afraid after he understood that he was a Roman citizen and because he had bound him.Subito adunque si ritiraron da lui quelli, che stavan per batterlo. E lo stesso tribuno ebbe paura, dopo che seppe esser lui cittadino Romano, anche perché lo aveva legato.Immediatly therfore they departed from him that vvere to torment him. The Tribune also feared after he vnderstoode that he was a citizē of Rome, and because he had bound him.Protinus ergo discesserunt ab illo qui eum torturi erant. Tribunus quoque timuit postquam rescivit, quia civis Romanus esset, et quia alligasset eum. 30But on the next day, meaning to know more diligently for what cause he was accused by the Jews, he loosed him and commanded the priests to come together and all the council: and, bringing forth Paul, he set him before them.E il dì seguente volendo cerziorarsi del motivo, per cui fosse accusato da' Giudei, lo disciolse, e ordinò, che si adunassero i sacerdoti, e tutto il sinedrio, e menato fuora Paolo, lo pose loro dinanzi.But the next day meaning to knovv more diligently for vvhat cause he vvas accused of the Ievves, he loosed him, and commaunded the Priests to come together and al the Councel: & bringing forth Paul, he set him among them.Postera autem die volens scire diligentius qua ex causa accusaretur a Judæis, solvit eum, et jussit sacerdotes convenire, et omne concilium: et producens Paulum, statuit inter illos.
22:1
about the year A.D. 58.
Witham
Hear ye the account.[Ver. 1. Quam reddo rationem, akousate...tes apologias.] In the Greek, to the apology, or defence. (Witham)
22:3
Philo
The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. (Philo, de Essenis)
22:4
Witham
This way. That is, the Christian faith, which now I profess. (Witham)
22:5
Witham
As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. (Witham)
22:9
Witham
Heard not the voice. To reconcile this with Acts 9:7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. (Witham)
They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts 9:7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining.
22:14
Witham
Shouldst...see the Just One. Our Saviour appeared to St. Paul, as it is said; (chap. 9:7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. (Witham)
To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead.
22:16
Tirinus
Wash, etc. The contrition and charity of St. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. (Tirinus)
Witham
Calling upon his name. In such manner, says St. Chrysostom, (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. (Witham)
22:17
about the year A.D. 37.
Witham
To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians 15:9.[2 Corinthians 12:2.?] (Witham)
22:20
22:21
Bristow
Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this St. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. (Bristow)
22:22
Calmet
This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet)
Bible de Vence
Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)
22:23
Witham
Threw off their garments. Or pulling them open to shew themselves ready to stone him. (Witham)
Menochius
This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, etc. (Menochius)
22:25
Witham
A Roman. That is, a Roman citizen, a freeman of Rome. (Witham)
Calmet
The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. (Calmet)
See also Gretser de cruce, lib. 1:chap. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged.
22:28
Appianus
Civilitatem; that is, Civitatem, Graecè, politeian, the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. (Appianus, civilium 5.)
22:29
St. Augustine
The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. 1:de Serm. Dni. Acts 29.)
Salvian. De Gubern. Dei
It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Salvian. De Gubern. Dei, lib. v.)
Denis the Carthusian
If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)
22:9
Heard not the voice.... That is, they distinguished not the words; though they heard the voice. Acts 9. 7.
22:14
Just One.... Our Saviour, who appeared to St. Paul, Acts 9. 17.
22:3
Concordanza Act. 21, 39.
22:4
Concordanza Act. 8, 3
22:5
Concordanza Act. 9, 2
22:16
The Sacramc of Baptisme doth it self vvash avvay sinnes as here is plaine, & therfore doth not only signifie (as the Heretikes affirme) that out sinnes be forgiuen before, or othervvise by faith only remitted Vvhereby the Churches doctrine is proued to be fully agreable to the Scriptures, that the Sacraments giue grace ex opere operato. that is, by the force & vertue of the vvorke and vvord, done & said in the Sacrament.
22:20
〈Greek〉
Not only the Principals but al that consent to the death or vexation of Christian men for the Catholike saith, do highly offend. vvhich the Apostle confesseth here, that Gods mercie may be more notoriously glorified in him hereby.
Concordanza Act. 7, 38.
22:30
〈Greek〉
22:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… then, how prudently (he does this). Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself. “He spake unto them,” it says, “in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defence which I make now unto you.” (
22:2
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… “Hear ye,” says he, “my”—he says not, “teaching,” nor “harangue,” but, “my defence which I now make unto you.” He puts himself in the posture of a suppliant. “And when they heard that he spake in the Hebrew tongue to them, they kept the more silence.” (
22:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… Observe also how he prepares the way for his discourse, beginning thus: “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 52
… They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: “touching all these things I answer for myself:” now that these are not things in accordance with my ways, my accusers themselves are witnesses: “my manner of life from my youth,” etc. ( v. 4 .) which is what he says on a former occasion “Being a zealot.” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
… This, however, is a mode of speech of the same kind with what is intended when we say that the Apostle Paul was born in Tarsus of Cilicia;
22:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm. Then he brings forward proofs also, saying, “and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders” (
22:5
Pseudo-Clement The Recognitions of Clement 1.71
… and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled thither.
22:6
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator ( ἀξιόπιστος ), he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. “Fell to the earth”: (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest.” (
22:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.15.1
… or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: “Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;”
22:9
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.15
132. Paul, moreover, as it is written in the Acts of the Apostles,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” ( v. 5 ) thus in the first place confessing himself His servant. “And the Lord said, I am Jesus, whom thou persecutest:” think not thy warring is with men.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… 21, 22 .) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… “As I came nigh,” he says, “unto Damascus, about noonday.” See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me.” (
22:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. Enter into the city,” it says, “and there it shall be spoken to thee of all that is appointed for thee to do.” (
22:11
Tertulliano † 220 d.C. Against Praxeas 15
… so that we might apply even the contrary qualities to the Son Himself—mortality, accessibility—of whom the apostle testifies that “He died according to the Scriptures,” and that “He was seen by himself last of all,” —by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.26
… but from the vehement light that vehemently shone forth there. And this light did not strike Paul by way of retribution on account of his deeds, but on account of the vehemence of its rays it hurt him, as he also said: When I arose, I could discern nothing for the glory of the light .
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… 2 .) If they were “devout,” why did they “make great lamentation over him?” They were not yet perfect. The man was gracious and amiable: this also shows that they were men—not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead?
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.8
… but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he would have made the anguish of his father double; for he would have had both to sacrifice a son, and a son who had done no wrong. But now to proceed with the rest of the history; “When he had eaten,” it is said, “His eyes saw clearly.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy. “And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see That Just One.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 1
… For when they slandered him as a seditious man and an innovator, he said in his own defense, “Ananias said to me, The God of our fathers hath chosen thee that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… “That thou shouldest know His will.” Why then His will is this. See how in the form of narrative it is teaching. “And see That Just One, and hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And see,” he says, “that Just One.” (
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san Tascio Cecilio Cipriano † 258 d.C. The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Victor of Gor said: Since sins are not remitted
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… “For thou shalt be His witness—for this, because thou wilt not betray the sight and hearing (i.e. “prove false to”)—“both of what thou hast seen, and of what thou hast heard:” by means of both the senses he claims his faith, fulness—“to all men. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on His name.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… ( Gal. ii. 1 ) or else he means a different occasion. ( Acts xi. 30 .) For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
(Recapitulation.) ( b ) But let us review what has been said. ( a ) “And when I was came again to Jerusalem,” etc. (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… ( c ) “While I prayed in the temple,” he says, “it came to pass that I was in a trance.” (To show) that it was not simply a phantom of the imagination, therefore “while he prayed” (the Lord) stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would “not receive” his “testimony.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 55
… ( c ) The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did the Providence of God order that he should go thither, and yet the Lord had said, “Get thee out quickly from Jerusalem?” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… And he shows that it was not from fear of their dangers that he fled, but because they would “not receive” his “testimony.” ( v. 18 .) But why said he “They know I imprisoned?” (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.32.6
6. He writes as follows: “They came, therefore, and took the lead of every church as witnesses
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.26
… How was he bright and white? “An Hebrew of the Hebrews; as touching the law, a Pharisee.” Behold the brightness of crystal. Now hear the hardness of crystal. “As touching zeal, persecuting the Church” of Christ. Among the stoners of the holy martyr Stephen, was he, hard, perhaps harder than all. “For he kept the raiment of all who were stoning,”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… great the zeal, vehement the accusation, and the Jews themselves witnesses of the truth of Christ! “And he said unto me, Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
By “dispensation of grace,” he means the revelation made to him. As much as to say, “I learned it not from man. ( Gal. i. 12 .) He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, “Depart, for I will send thee forth far hence unto the Gentiles.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 1
… It is everywhere Christ who addresses him. Thus, “He said unto me, Depart, for I will send thee far hence unto the Gentiles” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… 19 .) Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him (this), but only bade him depart, and he obeys: so obedient is he. “And they lifted up their voices,” it says, “and said, Away with him: it is not fit that this fellow should live.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air, the tribune commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… and yet he ought to have learnt from the accusers, “wherefore they cried so against him. And as they bound him, etc. And the chief captain was afraid, after he learnt that he was a Roman.” Why then it was no falsehood. “On the morrow, because he would know the certainty wherefore he was accused of the Jews, etc., he brought him down before the council.” (
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san Giustino † 165 d.C. The Martyrdom of Justin Martyr 5
Rusticus the prefect pronounced sentence, saying, “Let those who have refused to sacrifice to the gods and to yield to the command of the emperor be scourged,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was. “And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.58
… But if you thought that even the laws of an earthly empire were to be summoned to your aid, we do not blame you for this. It is what Paul did when he bore witness before his adversaries that he was a Roman citizen.
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 7
… Nor did he for a moment hesitate to invoke the protection of the Roman laws, proclaiming that he was a Roman citizen, who at that time could not be scourged;
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.19
… Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen,
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 3
… For what looks discreditable is made honourable by the divine command. In the same manner the Apostle called himself at one time a Pharisee and at another a Roman,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him.” (
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Tertulliano † 220 d.C. On Modesty 22
… In short, Paul had already “fought with beasts at Ephesus,” when he decreed “destruction” to the incestuous person. Let it suffice to the martyr to have purged his own sins: it is the part of ingratitude or of pride to lavish upon others also what one has obtained at a high price.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… What then comes of this? He bound him, and brought him down to the Jews. “On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.” (
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1. VIRI FRATRES, ET PATRES. — « Patres » vocat pontifices, sacerdotes et caeteros aetate vel dignitate praestantes: reliquos appellat « fratres. » Vide dicta cap. vii, 2. Nota hic modestiam, mansuetudinem et prudentiam Pauli, qua ubique decorum servat, ut omnibus se insinuet. REDDO RATIONEM. — Graece, ἀπολογίαν, id est defensionem contra accusationem mihi a Judaeis Asianis intentatam. Aliqui legunt excusationem.
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3. SECUS PEDES GAMALIEL. — Id est discipulus Gamalielis: discipulorum enim est stare vel sedere ad pedes magistri in altiori cathedra sedentis. Sic Magdalena « sedens secus pedes Domini, audiebat verbum illius, » Lucae x, 39. Huc spectat illud Mosis, Deut. xxxiii, 3: « Et qui appropinquant pedibus ejus (puta discipuli Dei, qui Eum audiunt ejusque pedes et vestigia sequuntur), accipient de doctrina illius. » ERUDITUS JUXTA VERITATEM (κατ' ἀκρίβειαν, id est juxta exactam rationem, vel juxta rigorem) PATERNAE LEGIS. — Tigurina: institutus accurate in patria lege. Forte Noster pro ἀκρίβειαν legit ἀλήθειαν, id est veritatem; aut certe illam pro hac accepit: veritas enim rigida est et in exacta ratione, adeoque in indivisibili et in puncto consistit. AEMULATOR LEGIS. — Graece ζηλωτὴς τοῦ Θεοῦ, id est zelator Dei, nimirum legis Dei; qui zelator est legis, zelator est Dei, qui auctor est legis.
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4. QUI HANC VIAM (hunc vivendi morem, hanc vitae rationem, consuetudinem et institutum: hoc enim significat Hebr. דרך derech, id est via, puta Christianismum) PERSECUTUS SUM USQUE AD MORTEM. — Morti tradens sanctum Stephanum aliosque Christianos. Aliter Hugo, q. d. Adeo sectator eram legis, ut paratus essem mori pro ea. Verum Graece est ἐδίωξα, id est hostiliter persecutus sum fideles Christi, usque ad mortem et internecionem.
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5. SICUT PRINCEPS SACERDOTUM MIHI TESTIMONIUM REDDIT. — Hinc probabiliter Sanchez et alii censent Paulum servasse litteras olim sibi a Pontifice et Concilio traditas, tum quia eas ad haec tempora periculosa et dubia magno sibi usui fore arbitrabatur; tum ut iis se aliosque accenderet ad Christi amorem; qui eum publicum persecutorem, publica fide auctoratum, tam benigne sit complexus tantaque gratia donarit. AD FRATRES. — Judaeos scilicet, qui erant Damasci, ut mihi in capiendis Christianis os et manum, puta consilium et opem praestarent. Aliter Vatablus, ad fratres, inquit, id est adversus fratres, puta Christianos. UT PUNIRENTUR. — Syrus: ut capite mulctarentur.
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6. CIRCUMFULSIT. — περιήστραψε, id est circumfulguravit. Unde lux haec instar fulguris perculit oculos Pauli eumque excaecavit.
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9. ET QUI MECUM ERANT, LUMEN QUIDEM VIDERUNT, VOCEM AUTEM NON AUDIERUNT. — Articulatum scilicet et distinctam: nam confusum vocis sonum eos audiisse, patet ex illo cap. ix, vers. 7: « Audientes quidem vocem, neminem autem videntes, » licet S. Chrysostomus id explicet de Pauli voce, quasi ejus socii vocem Pauli respondentis audierint, non Christi objurgantis. Graeca addunt: καὶ ἔμφοβοι ἐγένοντο, et exterriti fuerunt: unde et omnes cum Paulo in terram corruerunt, uti asserit Paulus Agrippae regi, cap. XXVI, 14.
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11. ET CUM NON VIDEREM PRAE CLARITATE (Graece δόξης, id est gloria) LUMINIS. — Significat lucem hanc ingentem fuisse et augustam, utpote quae a divino Christi corpore evibraretur ejusque majestatem et gloriam repraesentaret.
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12. VIR SECUNDUM LEGEM. — Graece εὐσεβής, id est reverens, pius secundum legem; Syrus, justus in lege. Sensus est, q. d. Religiosus legis observator. Commendat Paulus Ananiam a tribus, scilicet a pietate, doctrina et bona fama.
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13. RESPICE, — ἀνάβλεψον, id est recipe visum, attolle oculos, apertis oculis me intuere. Hac enim voce Ananias caecitatem Pauli discussit, eique oculorum usum visumque restituit. Unde sequitur, « et ego eadem hora respexi in eum: » Graece ἀνέβλεψα εἰς αὐτόν, id est recepto visu, vidi illum, vel intuitus sum et aspexi in eum. Aliqui vertunt, suspice, sive sursum aspice: hoc enim innuit ἀνά. Solent enim caecutientes sursum aspicere, ut coeli lucem, utpote clariorem caeteris, intueantur.
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14. PRAEORDINAVIT TE. — Legit Interpres προεχειρίσατο, jam legunt προεχειρίσατο, id est designavit, vel praeparavit te; Syrus, constituit te; alii, expedivit te, ut esses Deo πρόχειρος, id est ad manum promptus, et expeditus ad discurrendum et evangelizandum per totum orbem. ET VIDERES JUSTUM, — puta Christum, qui est « justus » antonomastice, puta formaliter in se justissimus, et causaliter justificans omnes qui unquam justi fuerunt, sunt aut erunt. Unde Christus a Daniele, cap. IX, 24, vocatur « justitia sempiterna, et Sanctus sanctorum. » Hinc patet Christum Paulo fuisse vicinum eique apparuisse, ac suo fulgore eum caecasse. Unde et vocem ex ore ejus manantem auribus suis accepit et audivit, quod utique naturaliter fieri non potuisset, si Christus fuisset in coelo, non in aere Paulo vicino. Rursum S. Chrysostomus notat Paulum tacite culpare Judaeos injustitiae, quod Christum justum occiderint. Nota pro τὸν δίκαιον, id est justum masculine, aliqui legunt τὸ δίκαιον, id est justum neutre, puta id quod justum est, justitiam, q. d. Ut videas Christi ejusque legis justitiam, quam antea zelo excaecatus non videbas. Minus recte: eodem tamen redit sensus.
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16. ABLUE PECCATA TUA, — per baptismum: licet enim videatur Paulus jam ante totum se Deo dedens per actum contritionis abluisse peccata sua esseque justificatus; tamen is actus includebat propositum baptismi, et ab eo vim abluendi accipiebat, uti docet Concilium Tridentinum, sess. XIV, cap. IV. Insuper baptismus abluebat peccata venialia, si quae in Paulo erant reliqua, omnemque poenam tam iis, quam peccatis mortalibus per contritionem jam remissis, debitam, uti communiter docent Doctores Scholastici, tract. De Paenitentia et De Baptismo. INVOCATO NOMINE IPSIUS. — Oportet enim baptizandos ante baptismum, invocare Christum, a quo sperant gratiam, justitiam et salutem: haecque Christi invocatio est una inter caeteras congrua ad baptismum dispositio.
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17. FIERI ME IN STUPORE MENTIS. — Graece, in exstasi: haec enim stuporem tam corpori quam menti inducit. Videtur haec exstasis Paulo contigisse tertio anno a conversione et baptismo, cum rediit Jerusalem, Actor. IX, 26; Galat. I, 18. Hoc enim videtur connexa Pauli narratio exigere. Tum enim constitutus est Gentium doctor: unde et mox coepit Gentibus praedicare. Ita Sanchez. Aliqui tamen censent eam contigisse diu postea, nimirum cum initurus apostolatum ad Gentes, Actor. XIII, 2, raptus est in tertium coelum, II Corinth. XII, 2. Verum ille raptus videtur contigisse Antiochiae, ubi Paulus ordinatus est Episcopus et Apostolus Gentium; haec autem contigit Hierosolymis in templo, ut ipse hic asserit.
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18. EXI VELOCITER EX JERUSALEM. — Praevidebat Deus Judaeos Paulo machinaturos carceres et mortem, si iis in Jerusalem praedicaret, per suam omniscientiam, qua praescit omnia futura, etiam conditionalia, licet nunquam futura, eo quod conditio nunquam sit futura, uti ostendi Jeremiae XXXVIII, 17. Jubet ergo Paulum e Jerusalem excedere, quia ejus vita et salus sibi curae erat, eaque uti volebat ad multorum conversionem.
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19. IPSI SCIUNT. — Est modesta Pauli ad manendum Hierosolymis ibique praedicandum contra Deum egredi jubentem replica, q. d. Judaei sciunt quam ferventer pugnarim olim pro Judaismo: nunc cum ab eo tam mire a Deo conversus sim ad Christianismum, pro eoque ferventius decertem, utique scire possunt et debent, me non privato odio aut affectu id agere, sed impelli a Deo, qui intellectum meum et voluntatem tam potenter immutavit, ut Christum, quem prius non cognitum summe oderam, jam agnitum summe diligam et praedicem: ac proinde mihi tanquam Judaeo, Christianorum olim hosti, sed nunc a Deo illuminato, et de veritate certo credere debent. Ita Lyranus, Dionysius et alii. Commemorat hoc Judaeis Paulus, ut ostendat summum eis amorem, quo apud eos cupivit manere, iisque praedicare: quod ergo, iis relictis, iverit ad Gentes, non ex suo voto, sed Dei jussu compulsum fecisse: simul terret eos, ne religionem Christianam, quasi ab hominibus inventam persequantur, quin potius eam ut divinam et a Deo revelatam revereantur.
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20. STEPHANI TESTIS TUI. — Graece, protomartyris tui. Primus enim ex adultis Stephanus sanguine fuso, Christo testimonium perhibuit. EGO STABAM, — ἐφεστώς, id est assistebam, instabam, et quasi supra stabam — velut dux et choragus. ET CONSENTIEBAM, — συνευδοκῶν τῇ ἀναιρέσει, id est complacebam neci ejus, comprobabam ejus interfectionem. Moraliter disce hinc, quantus fuerit Pauli affectus in suam gentem et patriam, eumque imitare. Rursum, quam ejus ingratitudinem gratia, iram patientia, livorem amore, malevolentiam benevolentia, invidiam modestia, maleficia beneficiis et praeteritis et praesentibus vincere et obruere sategerit. Multis enim idipsum, quod Paulo, accidit, ut cum pro republica suisque civibus se suaque impenderint, levi de causa eos ingratos, imo hostes experiantur. Celebrant Graeci Epaminondam ducem Thebanorum, qui ab aemulis accusatus, quod quatuor mensibus diutius quam populus jusserat, gessisset imperium, rebus ita exigentibus, quod erat confessus est, neque poenam mortis lege sancitam abnuit; sed unum ab iis petivit, ut in occisi sepulcro conscriberent: « Epaminondas a Thebanis morte mulctatus est, quod eos coegit apud Leuctra superare Lacedaemonios, quos ante se imperatorem nemo Boeotiorum ausus fuit aspicere: in acie uno proelio non solum Thebas ab interitu retraxit, sed etiam universam Graeciam in libertatem vindicavit. » Haec cum dixisset aemulis pudorem injecit, ac risus omnium cum hilaritate coortus est, neque quisquam judex ausus est ferre suffragium, sic a judicio capitis maxima discessit gloria. Ita Aemilius, Plutarchus et alii in Vita Epaminondae. Themistocles Atheniensibus ipsum contumelia afficientibus: « Quid tumultuamini, inquit, adversus eos a quibus saepe magnis estis affecti commodis? » Dicebat autem se similem platanis, sub quarum umbram accurrunt homines afflicti tempestate, et easdem simul ut rediit serenitas, vellunt: sic enim populus in belli periculis, virorum fortium implorat opem; in pace contemnit, conviciis et injuriis vexat: ita Plutarchus, in Graec. Apophth. Hinc Antisthenes dicebat: « Regium est cum bene feceris, audire male, » teste Laertio, lib. VI, cap. I. Demosthenes inter fugiendum respiciens subinde ad arcem Palladis, exclamavit: « O Pallas, urbium domina, cur tribus infaustissimis bestiis delectaris, noctua, dracone et populo? » Noctua cum sit avium inauspicatissima, tamen Palladi erat sacra, uti et draconem habebat pro gestamine; populus autem bellua est multorum capitum, pessimam gratiam referre solita optime de se meritis, ut Socrati, Phocioni, Lycurgo et aliis compluribus. Ita Plutarchus in eodem. Alfonsus, Aragonum rex, increpitus quod in Alvarum Lunam hominem sibi plane ingratum, tanta beneficia contulisset: « An ignoratis, inquit, ingenti beneficio non nisi ingenti ingratitudine satis semper fieri? » Ita Panormitanus, lib. II De Gestis Alfonsi. Scipio Africanus ab aemulis accusatus peculatus in rostris, libere ita respondit: « Memini, Quirites, me tali die de Annibale et Poenis egregiam victoriam consecutum: quare postpositis litibus, hinc eumdem in Capitolium censeo, ut pro Republica felicissime gesta divino Numini gratias agamus. » Scipionem ergo in Capitolium secuta est tota concio, Magistratu cum solis ministris relicto. Ita Plutarchus in Scipione. Hosce omnes longe superavit Moses, qui a populo saepe lapidibus appetitus, eum tamen dilexit instar matris, adeoque pro eo se devovit, dicens: « Aut dimitte eis hanc noxam; aut si non facis, dele me de libro tuo quem scripsisti, » Exodi XXXII, 32. Unde et sibi reipsa a Deo jussum dictumque censuit: « Porta eos in sinu tuo, sicut portare solet nutrix infantulum, et defer in terram pro qua jurasti patribus eorum, » Numer. cap. XI, vers. 12. Hinc et a Deo hoc elogium meruit: « Erat enim Moses vir mitissimus super omnes homines qui morabantur in terra, » Num. cap. XII, vers. 3. Mosen aemulatus est Paulus, cupiens anathema fieri pro suis ingratissimis Judaeis, Rom. IX, 2. Vide illis locis dicta.
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21. IN NATIONES LONGE, — ad gentes remotas. Addit hoc Paulus, ut ostendat se invitum, nec nisi Dei mandato a Judaeis divertisse ad Gentes, ac proinde Judaeos in hac re debere sibi veniam dare, divinae voluntati cedere, imo obsecundare; sed tantus erat Judaeorum suae nationis amor, et tantum Gentium odium, ut interpretantes hunc insignem esse sui contemptum, quod nimirum Gentibus postponerentur, quodque Paulus Messiae gratiam Judaeis promissam ab eis transferret ad Gentes (hoc enim contumeliosum eis videbatur, quasi ipsi indigni essent veritate, Evangelio, Messia et salute: iis autem dignae essent Gentes, ideoque promissionum Abrahae Judaeorum parenti factarum, futurae haeredes), ut illico eum quasi Judaismi transfugam et Messiae proditorem poposcerint ad necem. Moraliter: tales hodie multi sunt, qui tamdiu audient Concionatores, Superiores, Praeceptores, Confessarios, Monitores, quamdiu nihil contra eos dicunt; ubi vero vitia reprehendunt ulcusque tangunt, illico aures animumque avertunt. Miseri sane et miserandi qui cum in corporalibus morbis medicos admittant, pharmacaque amara libentes hauriant, in spiritualibus, qui multo majores et damnosiores sunt, omnem medicum et medicinam respuunt.
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22. TOLLE DE TERRA HUJUSMODI, — τοιοῦτον, id est talem, Paulum scilicet apostatam et suae gentis hostem.
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23. PROJICIENTIBUS VESTIMENTA SUA, ET PULVEREM JACTANTIBUS IN AEREM. — Primo, in signum excandescentiae et detestationis, quod execrentur verba Pauli, ait Lyranus; secundo, ut vi quasi a tribuno extorqueant sententiam damnationis Pauli; ita Chrysostomus; tertio, ut significent Paulum turbatorem esse non tantum terrae, sed et aeris ac coeli, ait Cajetanus; quarto, in signum furoris et turbulentiae: est enim hoc signum, imo imago et principium seditionis et pugnae. Ita Dionysius. Glossa vero Interlinearis censet hoc signum fuisse moeroris. Quinto, Sanchez, ut significent, inquit, Paulum a tribuno lapidibus esse obruendum quasi blasphemum et religionis contemptorem: nam in lapidationes vestis ponitur, et lapides mittuntur, cujus optima imago est ventilatio pulveris: erat enim Paulus in turba et intra templi ambitum, ubi lapidibus appeti non poterat. Pro iis ergo pulverem jactant, ut indicent se primos in eum missuros lapides, ubi id licebit, sicut ipse olim per suos fecerat in Stephanum, ipsomet hic narrante; ut quem persecutus est culpa, sequatur in poena. Moraliter: hae furiae Judaeorum ipsosmet vexarunt, non Paulum. Nam, uti docet S. Augustinus in illud Psal. XCVI: Ignis ante ipsum praecedet et inflammabit in circuitu inimicos ejus: « Furor magis cruciat animum furentis, quam corpus patientis. » Et alibi: « Maledictum et maleficium patientia repercussum, in suum redit auctorem, illaeso eo qui petebatur. » Porro Paulus amore cum furore certabat, perinde ac medicus conviciis et pugnis phrenetici non irritatur, sed magis ad commiserationem ejusque curationem incitatur. Scit enim eum esse phreneticum, id est sui impotem mentisque non sanae, sed insanae. Phrenesi ergo convicia tribuit, non homini.
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24. JUSSIT TRIBUNUS INDUCI EUM IN CASTRA, — in arcem Antoniam, ubi erat praesidium Romanorum, uti dixi cap. praeced., vers. 34. Consistebat enim Paulus in gradibus arcis, perorans ad populum interius ad gradus consistentem: inde ergo in arcem induci jubetur, ne populus tumultuans Paulum, et per Paulum forte arcem invadat. ET FLAGELLIS CAEDI ET TORQUERI. — Syrus et Graeca: ut per flagra interrogaretur, vel examinaretur. Injuste in Paulum hic agit tribunus: nec enim ob furorem populi tumultuantis licebat Paulum damnare ad torturam et flagra. Ita Chrysostomus. Unde recte Paulus excipit iisque se eximit. Nam, ut ait Lucas,
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25. ET CUM ASTRINXISSENT EUM LORIS, — ad palum vel columnam, uti Christus columnae alligatus est dum flagellaretur, quae Romae in templo S. Praxedis religiose servatur et visitur. S. Ignatius, uti refert Antonius in Melissa, part. II, serm. 89, dictitabat: « Cum caederis, firmiter quasi incus sta. Generosi athletae est caedi et vincere: maxime vero propter Deum omnia nobis patienda sunt, ut et ipse nos patiatur. » Ita Paulus stabat hic quasi incus pro Christo tundenda. DIXIT ASTANTI (ἐφεστῶτι, id est instanti, supraetenti, quasi qui torturae et flagellationi Pauli praeesset, sibi) CENTURIONI PAULUS: SI HOMINEM ROMANUM ET INDEMNATUM LICET VOBIS FLAGELLARE? — Duplex eis crimen objicit. Prius, quod civem Romanum; posterius, quod indemnatum velint flagellare. Vide dicta cap. XVI, vers. 37. Dixit hoc Paulus, non quod flagella pro Christo refugeret, qui in iis gloriabatur; sed ne probrum hoc in Christi fidem et religionem derivaretur, quasi Christiani flagellandi et exterminandi essent. Rursum tribuno consulebat, ne is hac iniquitate conscientiam laederet et Deum offenderet, simulque docuit judices, ne simplices et pauperes in gratiam potentum opprimant, memores eorum vindicem fore Deum judicum judicem. Nam, ut ait Psaltes: « Tibi derelictus est pauper, orphano tu eris adjutor. »
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28. EGO MULTA SUMMA CIVILITATEM HANC CONSECUTUS SUM, — q. d. Ego multa pecunia jus civitatis Romanae, sive ut haberer civis Romanus, comparavi et emi. Graecum πολιτεία et civitatem et civilitatem significat. Sicut enim a πολιτεία πολίτης, ita a civitate civis dicitur. Unde aliqui codices hic legunt civitatem, id est jus civitatis, jus civium. Sic Jurisconsulti dicunt aliquid fieri civiliter, id est jure civili, vel civico; item dari actionem civilem, petere officia civilia, etc. Civilitas ergo non significat hic urbanitatem et concinnitatem morum, quae rusticitati opponitur; nec etiam socialem inter cives conversationem, vel administrationem reipublicae, ut vult Beda; sed jus civitatis, quo quis particeps fiebat privilegiorum Romae, sive praerogativarum quibus gaudebant cives Romani: inter quas erat una, ut verberibus caedi et in crucem agi non possent; qua de causa cum S. Petrus Romae crucifixus est, S. Paulus, ut civis Romanus, non crucifixus, sed capite plexus est. Porro jura et privilegia civium Romanorum erant multa et magna, quae recenset Brissonius, lib. I Antiq. juris civil., cap. XIII. Primum erat: Ex civium Romanorum testamentis soli cives capiebant, civiumque duntaxat Romae rata habebantur testamenta. Secundum: Inter solos cives Romae, justae nuptiae contrahebantur. Unde Seneca, lib. IV De Benef., cap. XXXV: « Promisi, inquit, tibi filiam in matrimonium: postea peregrinus (ita vocabatur qui non erat civis) apparuisti; non est mihi cum extraneo connubium. » Tertium: In liberos habebant jus patriae potestatis, hocque eis erat proprium. Quartum: Verberibus caedi cives, aut in crucem agi, aut injussu populi in eos animadverti fas non erat. Quintum: In legionibus non alii quam qui civitatem accepissent, militabant. Sextum: Solis civibus licebat honores Romae gerere, suffragium ferre et toga uti: peregrinis enim fas non erat indui toga, sed pallio. Hominis enim Romani certissimum signum erat toga. Itaque apud Livium a Q. Fabio in invidiam P. Scipio eo nomine adducitur, quod in Sicilia palliatus fuisset. Hinc etiam regibus, quos amicos et socios appellabant, inter cetera togam muneri mittebant, et amicos populos jure togae donabant, quod novae Carthagini concessum Tertullianus, lib. De Pallio, significat. Inde Togatae Galliae nomen, quam et ad honores aspirasse et suffragiorum jus in urbe habuisse, memorat Tacitus, lib. XI. Haec Brissonius, qui et addit solis civibus Romanis praenominibus insigniri licuisse. Moraliter, si tanti est, tantique emitur esse civem Romanum, quanti est esse civem coeli, quantoque pretio comparanda est civitas coelestis, ut simus cives sanctorum et domestici Dei. Nam, ut ait Apostolus: « Accessistis ad Sion montem et civitatem Dei viventis, Jerusalem coelestem et multorum millium angelorum frequentiam, et Ecclesiam primitivorum, qui conscripti sunt in coelis, » etc. Hebr. XII, 23. NATUS SUM, — non in urbe Romana, sed ex patre et patria civitate Romana donatis. Tarsus enim, ubi natus erat Paulus, hoc privilegium et jus civitatis Romanae obtinuerat, uti innuit Plinius, lib. V, cap. XXVII, et Dio Cassius, lib. XLVII. Vide Baronium. De Paulo ergo, quasi cive suo, glorietur Roma et Romani, utpote quo illustriorem non habuit, nec habitura sit.
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SOLVIT EUM, — quasi civem Romanum honorans, et praecedentia vincula injuste ei injecta hac gratia et beneficio compensans. Si ita honoratur civis terrae, quomodo honorandus civis coeli? Si illum nemo impune laedit, quis hunc tangere audeat? « Nolite tangere Christos meos, » ait Deus Psal. CIV. Sic Deus punivit Pharaonem et totam Aegyptum, propter unam Saram, Abrahae uxorem, ab eo abreptam, Gen. XII; et Abimelech regem, propter eamdem abductam, Gen. XX. Sichimitas delevit ob violatam Dinam, Gen. XXXIV. Tribum Benjamin pene abolevit ob illatum stuprum uxori Levitae, Judic. XX. PRODUCENS PAULUM, — καταγαγών, id est demittens, scilicet ex turri Antonia in locum concilii, qui erat inferior et in templo. Ibi enim erat locus Sanedrin, sive Concilii magni primorum Judaeae, ut colligitur I Paral. XXVI, 45; voluit enim tribunus Paulum, utpote Judaeum, in lite Judaica causam suam agere coram primis Judaeae senatoribus, ita tamen ut ipse totam hanc actionem dirigeret et moderaretur, quasi concilii praefectus et praeses, nomine Imperatoris Romani: unde et cap. seq. vers. 10, Paulum abripuit, ne ab eis occideretur. Quam ob causam verisimilius est concilium hoc, non solito loco in templo (illud enim tribuno, utpote Gentili, ingredi non licebat), sed in ima arce ab eo esse congregatum, ne Paulus a Judaeis abriperetur et necaretur, uti paulo ante in templo factum et pene perfectum meminerat. Ita Sanchez. 30. VOLENS SCIRE DILIGENTIUS, — τὸ ἀσφαλές, id est certum scire volens: ita Tigurina et alii.
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v. 1 viri fratres et patres, cf. 1,9; etiam synedristas in tanta hominum turba adesse vel certo scivit vel merito supponit; unde eos patres alloquitur; fratres compellat : non alienus sum a vobis nec contra vos (Chr.), audite quam ad vos nunc reddo rationem, ἀπολογίας, Se quasi supplicem sistit (CÀr.);
Animos furentium sedare et docere conatur Paulus ita, ut ad sui defensionem enarret, quis qualisque ipse olim fuerit, quomodo ex atroci persecutore Christianorum factus sit ipse Christianus et doctri-- nae praedicator et iussus sit 8 Domino praeco esse gentium. « Quid huic spectaculo par, videre Paulum duabus catenis vinctum concionantem ל quomodo turbatus, quomodo confusus non est tantum populum videns exasperatum » (Chr.)?
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v. 9 cum audissent autem quia hebraea lingua loqueretur ad 1llos, magis praestiterunt silentium ἡσυχίαν maiore tranquillitate facta attendunt ad eum; vide, ut cepit eos patria lingua quam reverentia quadam prosequebantur (CAr.)? percommodum illisaccidit, ut de rebus religionis suae disserentem ignoto Romanis sermone audirent (Calm.). Exspectabant Hellenistam graece locuturum esse; placuit quod Hellenista honorem sermoni patrio deferebat,
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v. 3 et dicit : ego sum vir Iudaeus, natus 1n Tarso Cilictae, nutritus autem tn ista civitate secus pedes Gamaliel, ita esse iungendum, ipsa sententiae constructione suadetur, quia a participiis novum membrum incipit; et ita iungunt Chr. Theoph. Felt. Wendt; « magnum sane ostendit erga religionem studium, quandoquidem tam clara, tam remota civitate relicta hic voluit educari propter legem; vide quomodo iam olim in honore habebat legem. At fortasse dixerit quisquam : nihil ad rem facit quod isthic educatus sit (ἀνετράφῃ) ; ne id ergo putaretur addidit ad pedes Gamaliel, nec solum dixit : apud Gamaliel, sed ad pedes : perseverantiam, assiduitatem, studium audiendi declarans et multam erga virum illum reverentiam » (CAr.). De Gamaliel cf. 5,35. Alii tamen iungunt uti interpunctione in vulg. indicatur, referunt scil. secus pedes G. ad sequentia (BI. Weiss); sed cum ἀνατρέφειν notione educandi (non nutriendi) accipi debeat, illa altera constructio ob sententiarum concinnitatem praeferenda videtur. Habere autem 292-0305 notionem educandi, animum formandi certum est (cf. Xen. Mem. 4,3.10. 5 Mach. 10,2; alia vide apud 7/0/00, Clavis); pariter certum est eo sensu hic debere sumi; nam ad id quod Paulus ad sui defensionem dicere vult, nihil confert quod corpus eius nutritum sit in ista urbe, plurimum autem confert quod educatus, animus eius ibi formatus sit apud doctorem legis celeberrimum. Ex qua educatione et animi formatione id speciatim effert quod quam maxime ad rem facit : eruditus 1ux(a veritatem χατὰ ἀχρίξειαν secundum accurationem (diligentiam gig; rigorem Beel., accommodate ad severitatem legis mosaicae Grimm) paternae legis, legis a maioribus acceptae ac traditae (cf. 2 Mach. 6,1), ad strictam itaque observantiam legis a puero eruditus est et severe exercitatus in eius custodia (cf. Phil. 3,5. 6). Inde etiam facile consequebatur zelus eius pro lege : aemulator legis, magno erga illam zelo affectus (CAr.), sicut et vosomnes estts hodie, hoc dicit gratiam eorum captans et eorum mentem praeoccupans et detinens in iis in quibus nihil damni erat (CAr.). Insuper ostendit ad quamnam causam referat impetum in se factum; se iis minime esse offensum, verum aggressionem illam et percussionem sibi factam referre ad zelum quem habeant pro lege; proin ad laudabilem pro integritate legis aemulationem. Lectio communis est aemulator Dei, nam qui zelum legis habet simul putat se pro Deo legislatore rem agere; idque Paulus asserit Rom. 10,2 de ludaeis: testimonium enim perhibeo illis quod aemulationem Dei habent, sed non secundum scientiam ; atque de se ipso profitetur : et ego quidem eztsttmaveram me adversus nomen Iesu Nazareni debere multa contraria agere 26,9. Immo ostendit se olim longe maiorem zelum ipsis operibus exhibuisse
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v. & qui hanc vtam rem fidemque christianam, cf. 9,2; 18,25; 19,9. 93 persecutus sum usque ad mortem alligans et tradens in custodias viros ac mulieres; quo studio persecutus sit effert, ut eos scil. quantum in se erat morti traderet, immo ne mulieribus quidem parceret; huius autem zeli testes habet
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v. 5 sicut princeps sacerdotum mihi testimonium reddit; usque ad annum 36 Caiphas erat summus sacerdos; cum a Vitellio privaretur sacerdotio, Ionathan filius Anani et post annum frater eius Theophilus illa dignitate ornati sunt )1056phus, Antiq. 18,5,3; 18,5,3); ille igitur qui tum erat pontifex et ipse superstes mihi testis est, e£ omnes matores natu zx» τὸ πρεσξυτέριον totum synedrium, «a quibus et epistolas accipiens ad fratres Damascum pergebam ad Iudaeos Damasci degentes; loquitur enim prout tum temporis sentiebat et uti praesenti quoque couditioni aptum est, Iudaeos appellans fratres, ut adducerem inde vinctos in lerusalem, ut punirentur; ostendit itaque per opera se longe maiorem zelum exseruisse; « non moras trahebam, sacerdotes excitabam , peregrinationes suscipiebam; non viros tantum aggrediebar, sicut vos, sed etiam mulieres; indubitatum est testimonium; vide quot testes adducat : seniores, principem sacerdotum, eos qui in civitate » (CAr.). Hactenus illos habuit testes; quae sequuntur, quamvis iis testibus careant, fide digna iam perhibentur ex iis quae modo explicuit; '« cur enim, quaeso, sese repente in tantum pro Iesu zelum iniecisscet? num, quod honorem exspectaret? atqui contraria passus est; aut quia quietem speraret? neque hoc sane; aut alia de causa? nihil ratiocinio inveniri potest. Haec illis colligenda et inferenda relinquens res ipsas narrat » (Chr.)
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v. 6 factum est autem eunte me et appropinquante Damasco media die, subito de coelo circumfulsit me lux copiosa; cf. 26,13 φῶς ἱχανέν explicatius describitur; hic et 26,13 additur media die ad priorem narrationem 9,3;
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v. 7 et decidens tn terram audivi vocem dicentem mihi : Saule, Saule, quid me persequeris?
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v. 8 ego aulem respondi : quis es, Domine? dixitque ad me : ego sum Iesus Nazarenus quem tu persequeris; sollemni modo confirmat Iesus quod dixit : amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis (Matth. 95,40);
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v. 9 et qui mecum erant lumen quidem viderunt, vocem autem non audierunt eius qui loquebatur mecum; vide ad 9,7 ; sonum audierunt confusae vocis, non autem discrimen verborum (Bed. Lap. Calm. Felt.), quid illa voce diceretur non intellexerunt;
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v. 10 et dizi : quid faciam, Domine? Dominus autem dizit ad me : surgens vade Damascum et 1bi tibi dicetur de omnibus quae te oporteat facere ὧν τέταχταί σοι ποιῆσαι 486 tibi facienda constituta sunt vel destinata. Promptissimum ad obediendum animum Paulus manifestat; quamvis miraculo et apparitione Domini sit ad fidem adductus, tamen ad hominem mittitur, per quem via ordinaria ad ovile Christi ducatur. Quo certius habeat documentum et argumentum verae apparitionis, caecus effectus est
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v. 11 e/ cum non viderem prae claritate luminis, non solo splendore luminis esse caecitatem effectam, patet; nam comites eius etiam lumen viderunt neque tamen oculis capti sunt; vide ad 9,8. 9; ad manum deductus a comitibus veni Damascum;
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v. 12 Ananias autem quidam, vir secundum legem testimonium habens ab omnibus cohabitantibus Iudaeis , àvijo εὐλαξὴς κατὰ «bv νέμον vir religiosus (2,5; 8,9 timoratus) secundum normam legis; gig vir metuens secundum legem, bene audiens ab omnibus habitantibus ibi Iudaeis; ἀχρτυρούμενος cf. 6,2; 10,22; 16,2; quod ab omnibus ibi degentibus Iudaeis bonum habebat testimonium, multum confert ad rem Pauli eiusque defensionem; quare effert et strictam viri observantiam legis et eius apud omnes approbationem et existimationem. Prudenter tamen tacet quod 9,10 habetur eum iam fuisse discipulum; id quod nondum scientes merito censeri possunt animis melius dispositis reliqua audire;
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v. 13 veniens ad me et astans dixit mihi : Saule frater respice; cf. 9,17. 18; iubet eum recipere visum; δέ ego eadem hora respezi in eum 1. e. visuin recepi, sursum in eum aspexi, 3944503. Tali autem signo patrato iam declaratus est ut a Deo singulari ratione missus et vir fide dignissimus et tamquam talis agnoscendus. Quare illa approbatione divina praemissa Paulus recitat verba illa gravissima, quibus utique ludaei edoceri et placari debebant, si sapere vellent
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v. 14 at zlle dixit : Deus patrum nostrorum praeordinavit te ut cognosceres voluntatem eius et videres iustum τὸν δίχαιον Iesum 3,14; 7,52 consulto haec vox poni videtur de Iesu, quem illi tamquam blasphemum et malefactorem condemnarant et qui tamen unus ille eximie iustus prae omnibus erat, quem nemo alicuius peccati arguere poterat et qui praeclarissima a Deo habebat testimonia. Ea proin voce animos Iudaeorum percelli oportebat; et audires vocem er ore eius,
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v. 16 quia eris testis illius ad omnes homines eorum quae vidisti et audisti; uberius multo quam 9,17 quae Ananias dixit hic explicari recte se habet (BJ.);
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v. 16 et nunc quid moraris? quid cunctaris? ezsurge et baptizare et ablue peccata tua invocato nomine Iesu, postquam invocasti nomen Iesu fidem in eum professus, eum adorasti (cf. 2,21; 9,14. 91) et Rom. 10,13 ad Iesum referuntur illa [06] prophetae de lahve verba : omnis qui invocaverit nomen Domini salvus erit. Monent in duobus imperativis advertendum esse eos ita ex Hebraeorum more coniungi, ut posterior significet quid secuturum sit, si fiat id quod per priorem exprimitur; hoc facite et vivetis l. e. si hoc feceritis vivetis. Unde : recipe baptismum quo munderis a peccatis (Beel. Patr. Felt.); cf. 9,38. Uti alias (cf. 20,93), ita hic quoque refertur, quod in priore narratione non commemorabatur ;
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v. 17 factum est autem revertenti mihi in. lerusalem (9,26. Gal. 1,18) et oranti in templo, en , honorem templi, loci orationis, prorsus agnoscit, fieri me in stupore mentis, cecidit super eum exstasis (Beda),
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v. 18 et videre illum dicentem mihi : festina et exi velociter ex Ierusalem, quoniam non recipient testimontum tuum de me; Paulus autem pro suo in ludaeos amore opponit Domino, quomodo secundum humanum cogitandi modum ipse quam aptissimus sit ad Iudaeos Christo adducendos
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v. 19 et ego dizi : Domine, ipsi sciunt quia ego eram concludens in carcerem et caedens per synagogas 5320 9,50; in synagogis suis flagellabunt vos (Matth. 10,17); poterant enim etiam principes synagogarum eiusmodi poenam contra ludaeos scelestos decernere (cf. ScAürer II p. 327) et Saulus videtur potuisse flagellatione punire potestate a synedrio collata (V. 8),
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v. 20 et cum funderetur sanguis Stephani testis tui, ego astabam et consentiebam et custodiebam vestimenta interficientium illum (7,97); unde magno studio explicat, se habitum iri apud Iudaeos testem Iesu omni exceptione maiorem, quippe qui fuerit antea acerrimus persecutor fidelium. In qua responsione plane deprehenditur ille animus apostoli quem Rom. 9,1-5; 11,13. 5 pandit. Verum eia Christo alius campus laboris isque longe maior assignatur
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v. 21 et dirit ad me : vade, quoniam ego in nationes longe mittam te; cf. 9, 15; 26,17. 18. Post eam itaque Domini apparitionem, cum Hellenisae iam eum occidere quaererent, relicta urbe secessit Tarsum (9,30 ; cf. 11,25. Gal. 1,21). Quam primum audiunt Paulum asserere se missum esse a Messia ad gentes, eorum furor etiam magis quam antea exardescit. Ea enim assertione censent et plane confirmari crimina Paulo obiecta (21,21) et se prae idololatris contemptui haberi;
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v. 92 audtebant autem eum usque ad hoc verbum et levaverunt vocem suam dicentes : tolle de terra. huiusmodi; non enim /as est eum vivere; etin quantum furor eorum ipsa oratione Pauli creverit, qua scil. inter alia Iesum quem illi odio habent declaravit Messiam sibi apparentem, loquentem, declaratur
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v. 23 voctferantibus autem eis et protictentibus vestimenta SUA διπτούντων cum lactarent, vehementer agitarent vestimenta ) Felt. Wendt, Bl.) ita Chr. quoque : xai τὰ ἱμάτια ἐχτινάσσοντες, alii abiecta esse vestimenta volunt ut indicarent sese accingere ad eum lapidandum; verum cum in Romanorum esset potestate, vix de lapidatione iis in mentem venit. Illa iactatio vel si malueris cum aliis proiectio vestimentorum imdignationis furorisque argumentum est (Calm.) sicut pariter et pulverum tactantibus in aerem, quo Paulum obrui ac suffocari debere exprimunt, et generatim rabies impotens vehementioribus gestibus et caeco in res impetu manifestari et exseri solet. Orationem aramaicam tribunus non intellexit. Tumultu plebis videt egregie se esse deceptum, cum speraret fore ut Pauli oratione impetus sedaretur. Unde ipse magis indignatus et Paulum virum existimans facinorosum v. 9’. iussit tribunus induci eum in castra et flagellis caedi et torqueri eum, una dictione graeca id enuntiatur, uti gig quoque : flagellis interrogari; proin flagellis quaestionem in eum haberi, quem iam sceleris convictum esse putabat; licebat quippe servos et peregrinos tormentis interrogare, ut sciret propter quam causam sic acclamarent ei. | Rei christianae fuisset magno detrimento, si Paulus more servorum fuisset flagellatus neque decebat talem quasi satisfactionem concedere plebi rabidae; quare Paulus iure suo utitur;
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v. 25 et cum astrinzissent eum loris προτείνειν explica; cum eum milites protendissent ad excipienda lora i. 6. lororum verbera (Bl.), cum eum protendissent columnae ad flagellationem (Beel. Patr. Felt. Weiss, Wendt). dicit astanti sibi centurioni Paulus : si hominem Romanum et indemnatum licet vobis flagellare? duo monet quae contra ius facere volunt : sine ulla inquisitione punire, civem romanum flagellare. Interrogatio subironica est, confidentiae plena (B/.);
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v. 26 quo audito centurio accessit ad tribunum et nuntiavit ei dicens : vide (gig, al.) quid acturus es? hic enim homo civis romanus est; rem certo explorare tribunus vult;
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v. 57 accedens autem tribunus dixit illi 7 dic mihi, si tu Romanus es? at ille dixit : etiam, sum (gig, uti D eig;
22:28
v. 98 et respondit tribunus, nexus inter Pauli verba et tribuni responsionem bene indicatur verbis illis quae Beda ex altera editione affert et quibus responsio tribuni quae in nostro textu habetur facilius intelligitur : tam facile dicis civem romanum esse? ego multa summa ctvilitatem hanc consecutus sum; cum enim Paulus breviter affirmasset, dicit : mirum te hominem nihili tantam rem tam parvi facere, quam ego probe sciam quanti mihi constiterit (I/.). Narrat Dio Cassius (60,17) vendidisse civitatem romanam Claudii uxorem liberlosque primo magno, postea minimo (cf. Felt. Dl.) ; et Paulus ait : ego autem et natus sum civis romanus, id quod etiam pluris aestimandum est; breviter et cum dignitate respondet. Qua ratione pater Pauli seu maiores civitatem romanam acquisierint ignoratur. Tribunus affirmanti Paulo fidem adhibet. Si quis falso sibi attribueret hanc civitatem, poena mortis plectendus erat; scribit Suetonius : Claudius civitatem romanam usurpantes in campo esquilino securi percussit (Claudius 95);
22:29
v. 29 protinus ergo discesserunt ab illo qui eum torturi erant; tribunus quoque. timuit postquam rescivit quia citis romanus esset et quia alligasset eum, et bene additur (vide lect. var.) et statim solvit eum ; id quod etiam apud Cassiod. servatum est : « quo dicto perterritus solvit eum et imminentia tormenta suspendit ». Nam facinus est vincire civem romanum (Cicero, Verr. 2,5,170); vide ad 16,37. Mansit tamen Paulus in custodia militari ad militem catena alligatus; unde 24:05: vocatur (23,18; 95,27; 96,99. Bels.); cf. 28,16;
22:30
v. 30 postera autem die volens scire diligen- (ius τὸ ἀσφαλές, 91,35 certum cognoscere, qua ex causa accusaretur a Iudaeis, solvit eum 8 militari quoque custodia, ita ut non alicui militi alligatus coram synedrio sisteretur, et iussi! sacerdotes convenire τοὺς ἀρχιερεῖς δέ omne concilium τὸ συνέδριον et producens Paulum statuit inter illos καταγαγών scil. ex castris, ex arce deductus est in locum in
22:3
… In Act. 22, 3 s. Paolo dice, nel discorso ai Giudei, d'essere stato allevato e istruito ai piedi di G. nell'esatta osservanza della legge dei padri, zelante dello stesso zelo che essi tutti avevano allora. …
… Ivi studiò « ai piedi di Gamaliel » (Act. 22, 3), dottore abbastanza noto nelle tradizioni ebraiche e di spirito sereno ed equilibrato (cf. ibid. 5, 34 sgg.).
la madre di lui, detta da Paolo madre anche sua. Questa donna aveva avuto quindi particolare cura di Paolo, o in un periodo della sua vita che potrebbe essere quello trascorso a Gerusalemme « ai piedi di Gamaliele » (Act. 22, 3), o in altre circostanze non specificate. …
SCRIBA (EBR. SÔPHÊR, PLUR. SÔPHÊRÎM, GR. ΓΡΑΜΜΑΤΕΌΣ)
Il Nuovo Testamento traccia un quadro vivissimo delle loro attività sotto i portici del Tempio (Lc. 2, 46), nelle sinagoghe (cf. Act. 18, 4) e scuole (ibid. 22, 3). La loro menzione ricorre specialmente a proposito delle polemiche con Gesù o dei rimproveri che loro rivolge Gesù: con la massa delle loro prescrizioni minute, pesi impossibili da …
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 …
22:4
1. La carriera dell'apostolo Paolo. - Supponiamo che si possa contestare il carattere miracoloso del fatto avvenuto a Damasco verso il 34 d. C. (Act. 9, 1-22; 22, 4-16; 26, 9-20; Gal. 1, 13-17) e quello delle rivelazioni che il convertito rivendica a sé (Act. 22, 17-21; II Cor. 12, 1-4, ecc.). …
22:7
… Il fenomeno soprannaturale fu constatato dai compagni, che caddero storditi (Act. 9, 3-7; 22, 7-10; 26, 14-18); esso produsse,
22:8
… Nazaraeus); 26, 71; Lc. 18, 37; Io. 18, 5, 7; 19, 19; Act. 2, 22; 3, 6; 4, 10; 6, 14; 22, 8; 26, 9. In Act. 24, 5 sg. Paolo viene accusato come «capo della setta dei Nazorei». …
22:11
… 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 battezzati …
22:12
ANANIA (GR. 'AVAVIXÇ, DALL'EBR. HĀNANJĀH 'JAHWEH HA USATO MISERICORDIA')
2) Cristiano di Damasco, giudeo di nascita, da tutti stimato; in seguito ad una visione andò a trovar Saulo in casa di Giuda, nella «Strada dritta», gli ridonò la vista imponendogli le mani, e lo battezzò annunziandogli la missione apostolica cui era eletto da Dio (Act. 9, 10-18; 22, 12-16).
22:13
… Senonché gli ostinati Giudei di Tessalonica, saputo della continuazione dell'opera di Paolo, vennero a Beroea, suscitando avversità e turbamenti, sì che i fedeli fecero partire Paolo, che viaggiò sino ad Atene, avendo però lasciato a Beroea Silas e Timoteo, che più tardi lo raggiunsero a Corinto (Act. 22, 13 e 18, 5). Per quanto così contrastate, le comunità cristiane sorte da questa predicazione vissero e fiorirono, e s. Paolo le ricordò sempre con compiacenza ed affetto, come dimostrano …
22:16
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… di aver visto Gesù (I Cor. 9, 1) e di essere come gli altri testimone della sua risurrezione (I Cor. 15, 5-8). Paolo non è stato istruito da altri uomini, ma da Cristo stesso (Gal. 1, 13); né parla di Anania che l'aveva battezzato (Act. 9, 18; 22, 16), né gli Atti parlano di una istruzione da parte di Anania. …
22:17
… hominis divino Spiritu assumpens, capiendis atque intuendis imaginibus vacet (s. Agostino, De div. quaest. ad Simpl., lib. II, q. 1, n. 1). La S. Scrittura e l'agiografia forniscono numerosi esempi di questa astrazione o e. occasionale (Act. 10, 9-17; 22, 17-21, ecc.; cf. s. Agostino, De genesi ad litt., XII, n. 53 agg.).
1. La carriera dell'apostolo Paolo. - Supponiamo che si possa contestare il carattere miracoloso del fatto avvenuto a Damasco verso il 34 d. C. (Act. 9, 1-22; 22, 4-16; 26, 9-20; Gal. 1, 13-17) e quello delle rivelazioni che il convertito rivendica a sé (Act. 22, 17-21; II Cor. 12, 1-4, ecc.). …
22:18
… Composta, in prevalenza, di elementi venuti dal paganesimo, essa rientra nel campo di lavoro affidatogli da Gesù (Act. 22, 18-21) e riconosciutogli dagli Apostoli che erano le « colonne » (Gal. 2, 7 sgg.). …
22:20
II. CULTO. - 1. Ritrovamento del corpo di s. S. nel 415. - Dopo la sua gloriosa morte, il primo μάρτυς del Signore (s. Paolo in Act. 22, 20), ebbe da « uomini più » degna sepoltura (Act. 8, 2), ma non si ha il minimo cenno a manifestazioni cultuali in suo onore. …
22:24
punizione (Act. 22, 24).
22:25
… d'una sollevazione popolare, senza processo e senza prigionia, se realmente fosse stato condannato alle fiere, Paolo avrebbe perduto quel titolo di cittadinanza romana, di cui si farà forte e che gli verrà riconosciuto anche dopo la sua dimora ad Efeso (Act. 22, 25-29; 25, 10 sgg. 21). D'altronde, tacciono completamente, in proposito, gli Atti e II Cor. 11, 23-29, mentre nella serie delle prove sostenute dall'Apostolo, un fatto così grave avrebbe …
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. …
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.