Ste••• being permitted to answer, beginning at Abraham, shevveth that God was with their fathers both in other places, and also long before the Temple. 4• and that after it vvas built, it could not be (as they grosly imagined) a house for God to dwel in. 51 then he inueigheth against their stifneckednes, and telleth them boldly of their traiterous murdering of Christ, as their fathers had done his Prophets afore him. 54 Whereat they being vvood, he seeth heauen open, and IESVS therein his Diuine Maiestie. 57 Whereat they become more mad, so that they stone him to death (Saul consenting) he commending his soul to IESVS, and humbly praying for them.
1Then the high priest said: Are these things so?Disse adunque il principe de' sacerdoti: queste cose stanno elleno così?AND the cheefe priest said, Are these things so?Dixit autem princeps sacerdotum: Si hæc ita se habent ? 2Who said: Ye men, brethren and fathers, hear. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charan.Ma egli disse: Uomini fratelli, e padri udite: il Dio della gloria apparì al padre nostro Abramo, mentre era nella Mesopotamia, prima che abitasse in Charran,Vvho said, Ye men, brethren and fathers, heare. The God of glorie appeared to our father Abraham vvhen he vvas in Mesopotamia, before that he abode in Charan,Qui ait: Viri fratres et patres, audite: Deus gloriæ apparuit patri nostro Abrahæ cum esset in Mesopotamia, priusquam moraretur in Charan, 3And said to him: Go forth out of thy country and from thy kindred: and come into the land which I shall shew thee.E disselli: Parti dalla tua terra, e dalla tua parentela, e vieni in quel paese, che io ti mostrerò.and said to him, Goe forth out of thy countrie, and out of thy kinred, and come into a land that I shal shevv thee.et dixit ad illum: Exi de terra tua, et de cognatione tua, et veni in terram quam monstravero tibi. 4Then he went out of the land of the Chaldeans and dwelt in Charan. And from thence, after his father was dead, he removed him into this land, wherein you now dwell.Allora esci dalla terra de' Caldei, e abitò in Charran. E di là, morto che fu suo padre, trasportollo (Dio) in questo paese, dove ora voi abitate.Then vvent he forth out of the land of the Chaldees, and dvvelt in Charan. And from thence, after his father vvas dead, he translated him into this land, vvherein you doe novv dvvel.Tunc exiit de terra Chaldæorum, et habitavit in Charan. Et inde, postquam mortuus est pater ejus, transtulit illum in terram istam, in qua nunc vos habitatis. 5And he gave him no inheritance in it: no, not the pace of a foot. But he promised to give it him in possession, and to his seed after him, when as yet he had no child.E non gli diede di esso in proprietà nemmen tanto da posare il piede: ma gli promise di farne padrone lui, e la sua discendenza dopo di lui, non avendo egli prole.And he gaue him no inheritance in it, no not the pase of a foote: and he promised to giue it him in possession, and to his seede after him, vvhen as he had no childe.Et non dedit illi hæreditatem in ea, nec passum pedis: sed repromisit dare illi eam in possessionem, et semini ejus post ipsum, cum non haberet filium. 6And God said to him: That his seed should sojourn in a strange country, and that they should bring them under bondage and treat them evil four hundred years.E Dio gli disse, che la discendenza di lui sarebbe pellegrina in paese altrui, e la avrebbero posta in ischiavitù, e sarebbe maltrattata per quattrocento anni:And God spake to him, That his seede shal be a sciourner in a strange countrie, and they shal subdue them to seruitude, and shal euil intreate them fourehundred yeres:Locutus est autem ei Deus: Quia erit semen ejus accola in terra aliena, et servituti eos subjicient, et male tractabunt eos annis quadringentis:
7And the nation which they shall serve will I judge (said the Lord): and after these things they shall go out and shall serve me in this place.E la nazione, di cui sarà stata schiava, la giudicherò io, disse il Signore: e dopo queste cose usciranno, e serviranno a me in questo luogo.and the nation vvhich they shal serue, vvil I iudge, said God. and after these things they shal goeforth, and shal serue me in this place.et gentem cui servierint, judicabo ego, dixit Dominus: et post hæc exibunt, et servient mihi in loco isto. 8And he gave him the covenant of circumcision. And so he begot Isaac and circumcised him the eighth day: and Isaac begot Jacob: and Jacob, the twelve patriarchs.E diedegli l'alleanza della circoncisione: e così egli generò Isacco, e lo circoncise l'ottavo giorno: e Isacco Giacobbe, e Giacobbe i dodici patriarchi.And he gaue him the testament of circumcision, and so he begat Isaac, and circumcised him the eight day: and Isaac, Iacob: and Iacob, the tvvelue Patriarches.Et dedit illi testamentum circumcisionis: et sic genuit Isaac, et circumcidit eum die octavo: et Isaac, Jacob: et Jacob, duodecim patriarchas. 9And the patriarchs, through envy, sold Joseph into Egypt. And God was with him,I patriarchi poi per invidia venderon Giuseppe, onde fu condotto in Egitto: ma Dio era con lui:And the Patriarches through emulatiō, sold Ioseph into Aegypt. and God vvas vvith him:Et patriarchæ æmulantes, Joseph vendiderunt in Ægyptum: et erat Deus cum eo, 10And delivered him out of all his tribulations: and he gave him favour and wisdom in the sight of Pharao, the king of Egypt. And he appointed him governor over Egypt and over all his house.Ed egli lo cavò fuora di tutto le sue tribolazioni: e diedegli grazia, e sapienza dinanzi a Faraone re d'Egitto, onde lo costituì soprintendente dell'Egitto, e di tutta la sua casa.and deliuered him out of al his tribulations, and he gaue him grace and vvisedom in the sight of Pharao the king of Aegypt, and he appointed him Gouernour ouer Aegypt and ouer al his house.et eripuit eum ex omnibus tribulationibus ejus, et dedit ei gratiam et sapientiam in conspectu pharaonis regis Ægypti: et constituit eum præpositum super Ægyptum, et super omnem domum suam. 11Now there came a famine upon all Egypt and Chanaan, and great tribulation: and our fathers found no food.Venne di poi la fame sopra tutto l'Egitto, e nella Chananea, e miseria grande: e i padri nostri non trovavano da mangiare.And there came famin vpon al Aegypt and Chanaan, and great tribulation: and our fathers found no victuals.Venit autem fames in universam Ægyptum et Chanaan, et tribulatio magna: et non inveniebant cibos patres nostri.
12But when Jacob had heard that there was corn in Egypt, he sent our fathers first.E avendo udito Giacobbe, che vi era del grano in Egitto, mandò da prima i padri nostri:But vvhen Iacob had heard that there vvas corne in Aegypt: he sent our fathers first:Cum audisset autem Jacob esse frumentum in Ægypto, misit patres nostros primum: 13And at the second time, Joseph was known by his brethren: and his kindred was made known to Pharao.E la seconda volta fu riconosciuto Giuseppe da' suoi fratelli, e si rese nota a Faraone la stirpe di lui.and at the secōd time Ioseph vvas knovven of his brethren, and his kinred vvas made knovven vnto Pharao.et in secundo cognitus est Joseph a fratribus suis, et manifestatum est Pharaoni genus ejus. 14And Joseph sending, called thither Jacob, his father, and all his kindred, seventy-five souls.E Giuseppe mandò a chiamare il padre suo Giacobbe, e tutta la sua famiglia di settantacinque anime.And Ioseph sending, called thither Iacob his father and al his kinred in seuentie fiue soules.Mittens autem Joseph, accersivit Jacob patrem suum et omnem cognationem suam, in animabus septuaginta quinque. 15So Jacob went down into Egypt. And he died, and our fathers.E andò Giacobbe in Egitto, e morì egli, e i padri nostri.And Iacob descended into Aegypt: and he died, and our fathers.Et descendit Jacob in Ægyptum: et defunctus est ipse, et patres nostri. 16And they were translated into Sichem and were laid in the sepulchre that Abraham bought for a sum of money of the sons of Hemor, the son of Sichem.E furon trasportati a Sichem, e posti nel sepolcro comperato da Abramo a prezzo di denaro da' figliuoli di Emmor figliuolo di Sichem.And they vvere translated into Sichem, and vvere laid in the sepulchre that Abraham bought for a price of siluer of the sonnes of Hemor the sonne of Sichem.Et translati sunt in Sichem, et positi sunt in sepulchro, quod emit Abraham pretio argenti a filiis Hemor filii Sichem. 17And when the time of the promise drew near, which God had promised to Abraham, the people increased and were multiplied in Egypt.Ma avvicinandosi il tempo della promessa giurata da Dio ad Abramo, crebbe, e multiplicò, il popolo nell'Egitto,And vvhen the time drevv neere of the promisse vvhich God had promised to Abraham, the people increased and vvas multiplied in Aegypt,Cum autem appropinquaret tempus promissionis quam confessus erat Deus Abrahæ, crevit populus, et multiplicatus est in Ægypto, 18Till another king arose in Egypt, who knew not Joseph.Sino a tantoché venne un altro re dell'Egitto, il quale non sapeva nulla di Giuseppe.vntil an other king arose in Aegypt, that knevv not Ioseph.quoadusque surrexit alius rex in Ægypto, qui non sciebat Joseph.
19This same, dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive.Questi usando astuzie contro la nostra stirpe, maltrattò i padri nostri di modo, che esponessero i proprj figli, perché non si propagassero.This same circumuenting our stocke, afflicted our fathers: that they should expose their children, to the end they might not be kept aliue.Hic circumveniens genus nostrum, afflixit patres nostros ut exponerent infantes suos, ne vivificarentur. 20At the same time was Moses born: and he was acceptable to God. Who was nourished three months in his father’s house.Nello stesso tempo nacque Mosè, ed era caro a Dio, il quale fu nudrito per tre mesi nella casa di suo padre.The same time vvas Moyses borne, and he vvas acceptable to God, who was nourished three moneths in his fathers houseEodem tempore natus est Moyses, et fuit gratus Deo: qui nutritus est tribus mensibus in domo patris sui. 21And when he was exposed, Pharao’s daughter took him up and nourished him for her own son.E quando fu esposto, lo raccolse la figliuola di Faraone, e se lo allevò come figliuolo.And vvhen he vvas exposed, Pharaos daughter tooke him vp, and nourished him for her ovvne sonne.Exposito autem illo, sustulit eum filia Pharaonis, et nutrivit eum sibi in filium. 22And Moses was instructed in all the wisdom of the Egyptians: and he was mighty in his words and in his deeds.E fu addottrinato Mosè in tutta la sapienza degli Egiziani, ed era potente in parole, e in opere.And Moyses vvas instructed in al the vvisedom of the Aegyptians: and he vvas mightie in his vvordes and vvorkes.Et eruditus est Moyses omni sapientia Ægyptiorum, et erat potens in verbis et in operibus suis. 23And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.Compiuta poi che ebbe l'età di quarant'anni, gli entrò in cuore di visitare i suoi fratelli, i figliuoli d'Israello.And vvhen he vvas fully of the age of fourtie yeres, it came to his minde to visite his brethren the children of Israël.Cum autem impleretur ei quadraginta annorum tempus, ascendit in cor ejus ut visitaret fratres suos filios Israël. 24And when he had seen one of them suffer wrong, he defended him: and striking the Egyptian, he avenged him who suffered the injury.E vedutone uno, che veniva maltrattato, prestogli aiuto: e fece le vendette dell'oppresso, avendo ucciso l'Egiziano.And vvhen he had seen one suffer vvrong, he defended him: and striking the Aegyptian, he reuenged his quarel that susteined the vvrong.Et cum vidisset quemdam injuriam patientem, vindicavit illum, et fecit ultionem ei qui injuriam sustinebat, percusso Ægyptio.
25And he thought that his brethren understood that God by his hand would save them. But they understood it not.Ed egli si pensava, che i suoi fratelli intenderebbero, come Dio per mano di lui dava loro la salute: ma essi non l'intesero.And he thought that his brethren did vnderstand that God by his hand vvould saue them: but they vnderstood it not.Existimabat autem intelligere fratres, quoniam Deus per manum ipsius daret salutem illis: at illi non intellexerunt. 26And the day following, he shewed himself to them when they were at strife and would have reconciled them in peace, saying: Men, ye are brethren. Why hurt you one another?Il dì seguente si fece vedere ad essi, mentre altercavano: e gli esortava alla pace, dicendo: O uomini, voi siete fratelli perché vi fate del male l'un all'altro?And the day folovving he appeared to them being at strife: and he reconciled them vnto peace, saying, Men, ye are brethren, vvherfore hurt you one an other?Sequenti vero die apparuit illis litigantibus: et reconciliabat eos in pace, dicens: Viri, fratres estis: ut quid nocetis alterutrum ? 27But he that did the injury to his neighbour thrust him away, saying: Who hath appointed thee prince and judge over us:Ma colui, che faceva ingiuria al prossimo, lo rispinse, dicendo: Chi ti ha costituito principe, e giudice sopra di noi?But he that did the iniurie to his neighbour, repelled him, saying, Vvho hath appointed thee prince and iudge ouer vs?Qui autem injuriam faciebat proximo, repulit eum, dicens: Quis te constituit principem et judicem super nos ? 28What! Wilt thou kill me, as thou didst yesterday kill the Egyptian?Vuoi tu forse uccidermi, come uccidesti jeri l'Egiziano?Vvhat, vvilt thou kil me, as thou didst yesterday kil the Aegyptian?Numquid interficere me tu vis, quemadmodum interfecisti heri Ægyptium ? 29And Moses fled upon this word: and was a stranger in the land of Madian, where he begot two sons.A questa parola fuggì Mosè: e stette pellegrino nella terra di Madian, dove generò due figliuoli.And Moyses fled vpon this vvord: and he became a seiourner in the land of Madian, vvhere he begat tvvo sonnes,Fugit autem Moyses in verbo isto: et factus est advena in terra Madian, ubi generavit filios duos. 30And when forty years were expired, there appeared to him, in the desert of mount Sina, an angel in a flame of fire in a bush.E passati quaranta anni gli apparì nel deserto del monte Sina l'Angelo nel fuoco fiammante di un roveto.And after fourtie yeres vvere expired, there appeared to him in the desert of mount Sina an Angel in the fire of the flame of a bush.Et expletis annis quadraginta, apparuit illi in deserto montis Sina angelus in igne flammæ rubi.
31And Moses seeing it wondered at the sight. And as he drew near to view it, the voice of the Lord came unto him, saying:Veduto ciò si stupì Mosè della apparizione: e accostandosi egli per osservare, udì una voce del Signore, che dissegli:And Moyses seeing it, marueled at the vision. And as he vvent neere to vevve it, the voice of our Lord vvas made to him,Moyses autem videns, admiratus est visum. Et accedente illo ut consideraret, facta est ad eum vox Domini, dicens: 32I am the God of thy fathers: the God of Abraham, the God of Isaac and the God of Jacob. And Moses being terrified durst not behold.Io sono il Dio de' padri tuoi, il Dio di Abramo, il Dio di Isacco, il Dio di Giacobbe. Atterrito Mosè non ardiva di osservare.I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Iacob. And Moyses being made to tremble, durst not vevve it.Ego sum Deus patrum tuorum, Deus Abraham, Deus Isaac, et Deus Jacob. Tremefactus autem Moyses, non audebat considerare. 33And the Lord said to him: Loose the shoes from thy feet: for the place wherein thou standest is holy ground.Ma il Signore gli disse: Cavati da' tuoi piedi le scarpe: perché il luogo, dove stai, è terra santa.And our Lord said to him, Loose of the shoe of thy feete: for the place vvherein thou standest, is holy ground.Dixit autem illi Dominus: Solve calceamentum pedum tuorum: locus enim in quo stas, terra sancta est. 34Seeing, I have seen the affliction of my people which is in Egypt: and I have heard their groaning and am come down to deliver them. And now come: and I will send thee into Egypt.Ho veduto, ho veduto l'afflizione del popolo mio, che è in Egitto, e ho uditi i loro gemiti, e sono disceso per liberargli. Ora vieni, e ti manderò in Egitto.Seeing I haue seen the affliction of my people vvhich is in Aegypt, and I haue heard their groning, and am descended to deliuer them. And novv come, and I vvil send thee into Aegypt.Videns vidi afflictionem populi mei qui est in Ægypto, et gemitum eorum audivi, et descendi liberare eos. Et nunc veni, et mittam te in Ægyptum. 35This Moses, whom they refused, saying: Who hath appointed thee prince and judge? Him God sent to be prince and redeemer, by the hand of the angel who appeared to him in the bush.Questo Mosè, cui rifiutarono col dire: Chi ti ha costituito principe, e giudice? questo e principe, e liberatore mandollo Iddio per ministero dell'Angelo, che gli apparì nel roveto.This Moyses, vvhom they denied, saying, Vvho hath appointed the prince and Captaine? him God sent prince & redeemer, vvith the hand of the Angel that appeared to him in the bush.Hunc Moysen, quem negaverunt, dicentes: Quis te constituit principem et judicem ? hunc Deus principem et redemptorem misit, cum manu angeli qui apparuit illi in rubo.
36He brought them out, doing wonders and signs in the land of Egypt and in the Red Sea and in the desert, forty years.Questi li trasse fuori, avendo fatto segni, e prodigj nella terra di Egitto, e nel mare rosso, e nel deserto per quaranta anni.He brought them forth doing vvonders and signes in the land of Aegypt, and in the redde sea, and in the desert fourtie yeres.Hic eduxit illos faciens prodigia et signa in terra Ægypti, et in rubro mari, et in deserto annis quadraginta. 37This is that Moses who said to the children of Israel: A prophet shall God raise up to you of your own brethren, as myself. Him shall you hear.Questi è quel Mosè, che disse a' figliuoli d'Israele: Dio susciterà a voi un profeta del numero de' vostri fratelli, come me, lui ascolterete.This is that Moyses vvhich said to the children of Israël, A prophet vvil God raise vp to you of your ovvne brethren at my self: him you shal heare. This is he that vvas in the assemblie in the vvildernesse,Hic est Moyses, qui dixit filiis Israël: Prophetam suscitabit vobis Deus de fratribus vestris, tamquam me: ipsum audietis. 38This is he that was in the church in the wilderness, with the angel who spoke to him on Mount Sina and with our fathers. Who received the words of life to give unto us.Questi è, che fu colla adunanza del popolo nel deserto coll'Angelo, che gli parlava nel monte Sina, e con i padri nostri: e ricevette le parole di vita per darle a noi,vvith the Angel that spake to him in Mount-Sina, and vvith our fathers: vvho receiued the vvordes of life to giue vnto vs.Hic est qui fuit in ecclesia in solitudine cum angelo, qui loquebatur ei in monte Sina, et cum patribus nostris: qui accepit verba vitæ dare nobis. 39Whom our fathers would not obey: but thrust him away and in their hearts turned back into Egypt,Al quale non vollero essere ubbidienti i padri nostri: ma lo rigettarono e si rivolsero co' loro cuori all'Egitto,To vvhom our fathers vvould not be obedient: but they repelled him, and in their hartes turned avvay into Aegypt,Cui noluerunt obedire patres nostri: sed repulerunt, et aversi sunt cordibus suis in Ægyptum, 40Saying to Aaron: Make us gods to go before us. For as for this Moses, who brought us out of the land of Egypt, we know not what is become of him.Dicendo ad Aronne: Fa' a noi degli dei, i quali ci vadano innanzi: perchè di quel Mosè, che ci ha tratti dalla terra di Egitto, non sappiam quel, che ne sia stato.saying to Aaron: Make vs goddes that may goe before vs for this Moyses that brought vs out of the land of Aegypt, vve knovv not vvhat is befallen to him.dicentes ad Aaron: Fac nobis deos qui præcedant nos: Moyses enim hic, qui eduxit nos de terra Ægypti, nescimus quid factum sit ei.
41And they made a calf in those days and offered sacrifices to the idol and rejoiced in the works of their own hands.E fecer di que' giorni un vitello, e offerirono sagrifizio a un simolacro, e si rallegrarono delle opere delle lor mani.And they made a calfe in those daies, and offered sacrifice to the Idol, and reioyced in the vvorkes of their ovvne handes.Et vitulum fecerunt in diebus illis, et obtulerunt hostiam simulacro, et lætabantur in operibus manuum suarum. 42And God turned and gave them up to serve the host of heaven, as it is written in the books of the prophets: Did you offer victims and sacrifices to me for forty years, in the desert, O house of Israel?Ma Dio da lor si rivolse, egli diede a servire alla milizia del cielo, come sta scritto nel libro de' profeti: Mi avete voi forse offerto vittime, e ostie per quaranta anni nel deserto o casa d'Israele?And God turned, and deliuered them vp to serue the host of heauen, as it is vvritten in the booke of the Prophets: Did you offer victims and hostes vnto me fourtie yeres in the desert, O house of Israël?Convertit autem Deus, et tradidit eos servire militiæ cæli, sicut scriptum est in libro prophetarum: Numquid victimas et hostias obtulistis mihi / annis quadraginta in deserto, domus Israël ? 43And you took unto you the tabernacle of Moloch and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon.Ma voi avete portato il padiglione di Moloch, e l'astro del vostro Dio Rempham, figure fatte da voi per adorarle. E io vi trasporterò di là da Babilonia.And you tooke vnto you the tabernacle of Moloch, and the starre of your God Rempham, figures vvhich you made, to adore them. And I vvil translate you beyond Babylon.Et suscepistis tabernaculum Moloch, / et sidus dei vestri Rempham, / figuras quas fecistis adorare eas: / et transferam vos trans Babylonem. 44The tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen.Ebbero i padri nostri il tabernacolo del testimonio nel deserto, conforme aveva ordinato Dio, dicendo a Mosè, che lo facesse secondo il modello, che avea veduto.The tabernacle of testimonie vvas among our fathers in the desert, as God ordained speaking to Moyses, that he should make it according to the forme vvhich he had seen.Tabernaculum testimonii fuit cum patribus nostris in deserto, sicut disposuit illis Deus loquens ad Moysen, ut faceret illud secundum formam quam viderat.
45Which also our fathers receiving, brought in with Jesus, into the possession of the Gentiles: whom God drove out before the face of our fathers, unto the days of David,Il quale ricevuto di mano in mano lo condusser seco i padri nostri con Gesù a prender possesso delle nazioni, le quali andò Dio scacciando dal cospetto dei padri nostri sino ai giorni di Davidde.Vvhich our fathers vvith Iesus receiuing, brought it in also into the possession of the Gentiles, vvhich God expelled from the face of our fathers, till in the daies of Dauid,Quod et induxerunt, suscipientes patres nostri cum Jesu in possessionem gentium quas expulit Deus a facie patrum nostrorum, usque in diebus David, 46Who found grace before God and desired to find a tabernacle for the God of Jacob.Il quale trovò grazia davanti a Dio, e pregò di trovare un tabernacolo pel Dio di Giacobbe.Vvho found grace before God, and desired that he might finde a tabernacle for the God of Iacob.qui invenit gratiam ante Deum, et petiit ut inveniret tabernaculum Deo Jacob. 47But Solomon built him a house,Salomone poi edificò casa per esso.And Salomon built him a house.Salomon autem ædificavit illi domum. 48Yet the most High dwelleth not in houses made by hands, as the prophet saith:Ma non abita in templi manofatti l'Eccelso, come dice il profeta:But the Highest dvvelleth not in houses made by hand, as the prophet saith:Sed non Excelsus in manufactis habitat, sicut propheta dicit: 49Heaven is my throne and the earth my footstool. What house will you build me (saith the Lord)? Or what is the place of my resting?Il cielo è mio trono: e la terra sgabello a' miei piedi. Qual sorta di casa mi edificherete, dice il Signore? O qual sarà il luogo del mio riposo?Heauen is my seate: and the earth the foote-stole of my feete. Vvhat house vvil you build me, saith our Lord? or vvhat place is there of my resting?Cælum mihi sedes est: / terra autem scabellum pedum meorum. / Quam domum ædificabitis mihi ? dicit Dominus: / aut quis locus requietionis meæ est ? 50Hath not my hand made all these things?Non ha ella fatto la mano mia tutte queste cose?Hath not my hand made al these things?Nonne manus mea fecit hæc omnia ? 51You stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost. As your fathers did, so do you also.Duri di cervice, e incirconcisi di cuore, e di adito, voi sempre resistete allo Spirito santo, come i padri vostri, così anche voi.You stiffe-necked and of vncircumcised hartes and eares, you alvvaies resist the holy Ghost: as your fathers, your selues also.Dura cervice, et incircumcisis cordibus et auribus, vos semper Spiritui Sancto resistitis: sicut patres vestri, ita et vos. 52Which of the prophets have not your fathers persecuted? And they have slain them who foretold of the coming of the Just One: of whom you have been now the betrayers and murderers.Qual de' profeti non perseguitarono i padri vostri? E ucciser coloro, che predicevano la venuta del Giusto, di cui voi siete stati adesso i traditori, e gli omicidi:Vvhich of the prophets did not your fathers persecute And they slevve them that foretold of the comming of the Iust one, of vvhom novv you haue been betraiers and murderers:Quem prophetarum non sunt persecuti patres vestri ? et occiderunt eos qui prænuntiabant de adventu Justi, cujus vos nunc proditores et homicidæ fuistis:
53Who have received the law by the disposition of angels and have not kept it.I quali avete ricevuto la legge per ministero degli Angeli, e non l'avete osservata.vvho receiued the Lavv by the disposition of Angels, and haue not kept it.qui accepistis legem in dispositione angelorum, et non custodistis. 54Now hearing these things, they were cut to the heart: and they gnashed with their teeth at him.All'udir tali cose si rodevano nei loro cuori, e digrignavano i denti contro di lui.And hearing these things they vvere cut in their hartes, and they gnashed vvith their teeth at him.Audientes autem hæc, dissecabantur cordibus suis, et stridebant dentibus in eum. 55But he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God and Jesus standing on the right hand of God. And he said: Behold, I see the heavens opened and the Son of man standing on the right hand of God.Ma egli pieno essendo di Spirito santo, fiso mirando il cielo, vide la gloria di Dio, e Gesù stante alla destra di Dio. E disse: Ecco che io veggo aperti i cieli, e il Figliuolo dell'uomo stante alla destra di Dio.But he being ful of the holy Ghost, looking stedfastly vnto heauen, savv the glorie of God, and IESVS standing on the right hand of God. And he said, Behold I see the heauens opened, and the Sonne of man standing on the right hand of God.Cum autem esset plenus Spiritu Sancto, intendens in cælum, vidit gloriam Dei, et Jesum stantem a dextris Dei. Et ait: Ecce video cælos apertos, et Filium hominis stantem a dextris Dei. 56And they, crying out with a loud voice, stopped their ears and with one accord ran violently upon him.Ma quegli alzando le grida, si turaron le orecchie, e tutti d'accordo gli corsero addosso con furia.And they crying out vvith a loude voice, stopped their eares, & vvith one accord ranne violently vpon him.Exclamantes autem voce magna continuerunt aures suas, et impetum fecerunt unanimiter in eum. 57And casting him forth without the city, they stoned him. And the witnesses laid down their garments at the feet of a young man, whose name was Saul.E cacciatolo fuora della città lo lapidavano: e i testimoni posarono le loro vesti ai piedi di un giovanotto chiamato Saulo.And casting him forth vvithout the citie, they stoned him: and the vvitnesses laid of their garments beside the feete of a yong man that vvas called Saul.Et ejicientes eum extra civitatem, lapidabant: et testes deposuerunt vestimenta sua secus pedes adolescentis qui vocabatur Saulus.
58And they stoned Stephen, invoking and saying: Lord Jesus, receive my spirit.E lapidavano Stefano, il quale orava, e diceva: Signore Gesù, ricevi il mio spirito.And they stoned Steuen inuocating, and saying: Lord IESVS, receiue my spirit.Et lapidabant Stephanum invocantem, et dicentem: Domine Jesu, suscipe spiritum meum. 59And falling on his knees, he cried with a loud voice, saying: Lord, lay not this sin to their charge. And when he had said this, he fell asleep in the Lord. And Saul was consenting to his death.E piegate le ginocchia, gridò ad alta voce, dicendo: Signore, non imputar loro questa cosa a peccato. E detto questo si addormentò nel Signore. E Saulo era consenziente alla morte di lui.And falling on his knees, he cried vvith a loude voice, saying: Lord, lay not this sinne vnto them. And vvhen he had said this, he fel a sleepe. And Saul vvas consenting to his death.Positis autem genibus, clamavit voce magna, dicens: Domine, ne statuas illis hoc peccatum. Et cum hoc dixisset, obdormivit in Domino. Saulus autem erat consentiens neci ejus.
7:1
about the year A.D. 33.
Witham
Are these things so? The high priest speaks after this mild manner, being either terrified, or charmed with his angelical countenance. St. Stephen's design in this discourse, was to shew them, first, that he was falsely accused of speaking either against Moses, or the law, for which he shews so great a veneration. 2. He puts them in mind, that the true worship of God may subsist without a temple, as it did in the time of Abraham, and the patriarchs, before the law was given, or the temple built. 3. That as their forefathers had been rebellious to Moses, and disobedient to the prophets, whom they many times persecuted even to death, so they had lately resisted, persecuted, and crucified their Messias. (Witham)
7:5
Witham
Not the pace of a foot; not so much as a foot of land, that is, to dwell in, though he bought there a place to bury in. (Genesis 23:9.) (Witham)
7:6
Witham
For four hundred years, counting from the birth of Isaac, which was twenty-five years after the call and promises made to Abraham. It is certain the Israelites were not four hundred years in Egypt. (Witham)
Four hundred. These words are taken from the fifteenth chapter of Genesis, in which Moses mentions the same number of years. This calculation is made from the entry of Abraham into Chanaan, to the departure of the Israelites out of Egypt. Strictly, the Israelites did not remain in Egypt more than two hundred and fifteen years.
7:7
Witham
The nation which they shall serve, I will judge. The meaning is, that God would afflict the Egyptians with divers plagues, or visible punishments, before they dismissed the Israelites. (Witham)
7:8
Witham
The covenant, or the testament,[Ver. 8. Testamentum, ten diatheken. See Hebrews 9:16.] and alliance of circumcision, by which the Israelites should be known to be the elect people of God. (Witham)
Bible de Vence
Literally, he gave them the alliance of circumcision; he made with him an alliance, of which circumcision was the seal. (Bible de Vence)
7:10
Witham
Gave him favour and wisdom in the sight of Pharao. Some understand divine graces, and gifts of prophecy, and the like: others, that he made him find favour in the sight of king Pharao, who appointed him to be governor of Egypt. (Witham)
7:16
Witham
Which Abraham bought ... of the sons of Hemor, the son of Sichem. This purchase made by Abraham must be different from the purchase of a field made afterwards by Jacob. (Genesis 33:19.) See a Lapide, the author of the Analysis, dissert. 23. P. Alleman, etc. (Witham)
Calmet
Abraham bought. There must be an error of the copyist in this verse. Either the word Abraham ought to be omitted, or changed into Jacob. For it is plain, from Genesis 33:19. that the latter bought the land from the sons of Hemor. The Hebrew says, he bought it for one hundred kesitha, which some translate pieces of silver; others, lambs. As for Abraham, and Jacob, they were buried in the cavern of Mambre, which Abraham had purchased from the children of Heth. (Genesis xxiii.) (Calmet)
Bible de Vence
It is supposed that originally the name of Jacob was given, abridged JAB, and that the first letter having disappeared, the two remaining letters were taken by misprision, for the abridgment of the name of Abraham. Hemor was the father of Sichem, and here the Greek text simply calls him Hemor of Sichem. (Bible de Vence)
7:19
Witham
Dealing craftily, circumventing craftily, afflicting, and endeavouring to extirpate the race of the Israelites. (Witham)
7:20
Witham
Moses ... was acceptable to God.[Ver. 20. Gratus Deo, asteios to theo. Acceptable to God. It may also signify, beautiful in the sight of God, that is, in the style of the Scriptures, very beautiful.] Greatly favoured both with gifts of nature and grace. Some expound it, was extremely fair or beautiful. (Witham)
7:21
Philo believes that the princess feigned him to be her own child; Moses denied that he was, and would not take advantage of this adoption. (Hebrews 11:24.)
7:22
Calmet
In words and in deeds. Moses was persuasive and powerful in reasoning; but had an impediment in his speech, as we know from Exodus 4:10.; Exodus 6:12. He possessed, moreover, strength, energy, and grandeur, in his discourse. Of this we have abundant proofs in his books. He is inimitable in narrating, as often as he writes laws, composes canticles, or makes harangues. He is simple, clear, sublime, vehement, concise, prolix, and rapid, in turns, as the nature of his subject requires. He was likewise powerful in work. All his conduct was wise, virtuous, enlightened, as well in affairs of policy, as in war. He was an able captain, before he put himself at the head of the Israelites. (Calmet)
Josephus assures us that he became a great conqueror.
7:29
Bible de Vence
Moses fled upon this word; because he perceived the murder he had committed was become public, though he thought it to be secret. (Menochius) He fled, to avoid the anger of the king, into Madian, where during his sojourning, he had two sons of Sephora, whom he married there. (Bible de Vence)
Moses of Moyses, in the Egyptian dialect, means, saved from water. He slew the Egyptian by particular inspiration of God, as a prelude to his delivering the people from oppression and bondage. (ver. 25. above)
Challoner
But such particular and extraordinary examples are not to be imitated. (Challoner)
St. Thomas Aquinas
He was inspired to stand up, as the Egyptian law required, in defence of the innocent. (St. Thomas Aquinas, 2:2. q. 60.)
7:30
Witham
In a flame of fire, in a bush.[Ver. 30. In igne flammae rubi, en phlogi puros batou. In flamma ignis rubi.] Literally, in the fire of a flame of the bush. The sense must be, that the bush seemed on fire, and in a flame, and yet was not consumed. (Witham)
7:33
Loose the shoes. This was a method of testifying respect among the eastern nations. The Mahometans do not wear their shoes in their mosques. The Jewish priests served in the temple with their shoes off. The angel who appeared to Josue ordered him also to take off his shoes. (Josue 5:16.) If the apparition of an angel, or of God himself, could make the place and ground holy so as to deserve external signs of respect, and veneration from Moses; how much more the corporal birth, abode, and miracles of the Son of God in Jewry, and the blessed Sacrament, must make that country, and all Catholic chapels and altars, holy? Is it not then the height of blindness to tax with superstition, the reverence Christians pay to things or places, rendered holy by the presence, or wonderful operations of God.
7:35
Witham
Moses, whom they refused. Literally, denied. So have you rejected, and denied Jesus, of whom Moses prophesied, when he said that God would raise up to them a prophet like to himself, and commanded them to hear him. (Witham)
Redeemer. In the Greek Lutroten; Protestant version, Deliverer; though the learned Polus, in his Synopsis Criticorum, on this place, says, "that no greater injury is done to God, by calling Moses a Redeemer, in this place, than by calling him a Mediator, in Galatians 3:19. He is called a Redeemer, says this learned Protestant commentator, in as much as he led forth, and preserved the people of God safe by the blood of a lamb, and thus exhibited a figure of the true redemption, through the blood of Christ." We all own that Jesus Christ, as having paid the ransom of our delivery with his own blood, is, strictly speaking, our only true Redeemer, and Advocate with his Father, who asks and obtains all things immediately by his own merit; but this does not exclude the prayers of the saints, both alive and dead. Did not the apostles pray for the people, and desire the people to pray for them? "Our Lord Jesus Christ still intercedes for us, and all the martyrs that are with him, pray for us: nor will their intercession cease, till we cease our groanings," says St. Augustine, in Ps. lxxxv. in fine.
7:38
This is he who was in the Church[Ver. 38. In the assembly. Literally, in Ecclesia, en te ekklesia.] in the wilderness, after God had by him delivered their Fathers out of their slavery in Egypt.
An angel spoke to him on Mount Sinai. By this St. Stephen owns that the law was given by an angel to Moses: and also shews how falsely he was accused to have spoken against Moses, or against the law.
7:39
Witham
Whom our Fathers would not obey, murmuring, and rebelling from time to time. And in their hearts turned back into Egypt, as they shewed, by wishing themselves there again. (Witham)
7:40
Witham
Saying to Aaron, make us gods: forcing him, in a manner, to make them the golden calf, while Moses was receiving the law from God. (Witham)
7:42
Witham
And God turned. Turned as it were from them, punishing them, by permitting them to serve the host of heaven, the sun, moon, and stars. (Witham)
7:43
Witham
And you, that is, your forefathers, took unto you the tabernacle of Moloch. He reproaches the Jews with their idolatry and worship of different false gods, from time to time, notwithstanding God's comminations by the prophets, of which he puts them in mind by these words, and I will translate you beyond Babylon. The prophet Amos (Amos 5:27.) out of whom St. Stephen takes this citation, says, beyond Damascus, but the sense is the same, being a prediction, that the ten tribes of Israel should be carried away captives beyond Damascus by the Assyrians, and even beyond Babylon into Media, Persia, etc. (Witham)
7:44
The tabernacle of the testimony, in which was the ark of the covenant, as they were made by Moses, which were moved from place to place with the Israelites in the wilderness; and which Jesus, or Josue, brought with the people, into the possessions of the Gentiles, that is, into the land of Chanaan, which had been before possessed by the Gentiles.
Witham
This tabernacle, in which was kept the ark, remained with the Israelites till the time of David, or rather of Solomon, who built the temple. (Witham)
7:48
Witham
But the most High dwelleth not in houses made by hands. God is every where, nor is his presence confined to the temple, which was already once destroyed; and what if it be destroyed again, as Christ foretold? God must still be adored, worshipped and served, as he was before the temple was first built, which was only by Solomon. (Witham)
Dwelleth not in houses. That is, so as to stand in need of earthly dwellings, or to be contained or circumscribed by them. Though otherwise, by his immense divinity, he is in our houses, and every where else; and Christ in his humanity dwelt in houses: and is now on our altars. (Challoner) ---It is not so much for God, as for ourselves, that we build temples, and it is a pure effect of his goodness and mercy, that he permits us to build them to him. Places consecrated in a particular manner to his service, where he gives the most sensible marks of his presence, are of assistance to us, when we render our homage, address our vows, and offer our prayers to the Deity. St. Stephen's design in this part of his discourse, is to prove that the true religion may subsist without the temple; therefore, that he could not be guilty of blasphemy, supposing he had even used the words which the malice of the Jews put into his mouth, that Jesus of Nazareth would destroy this place. (Chap. 6:14.)
7:51
Witham
Ye stiff-necked, and uncircumcised in heart. St. Stephen, inspired by the Holy Ghost, knowing he should die a martyr, boldly reproaches them for persecuting the prophets, for putting to death the just one, that is, the Messias, foretold by the prophets. (Witham)
Observe the holy indignation of St. Stephen at the obduracy of the incredulous Jews!
7:54
Witham
They were cut to the heart: exasperated even to rage and madness. See Acts 5:33. gnashing their teeth with indignation. (Witham)
7:55
Bristow
This is the comfort of all martyrs. (Bristow)
This the support of every Christian under the severest trials of either mind or body: this the sweetener of every burthen and cross.
7:56
Witham
Stopped their ears, crying out, blasphemy: and they stoned him to death. He praying for them, and saying, Lord Jesus, receive my spirit, in imitation of his Lord and Master, our Saviour Christ. And[Ver. 56. [Ver. 60.] Obdormivit in Domino, ekoimethe.] reposed in the Lord. Literally, slept. In most Greek copies, are now wanting, in the Lord; but it is no doubt the sense. (Witham)
Rushed in violently upon him. This proceeding, without any sentence, or form of law, was altogether irregular; and never used in the better times of the Jewish government. This was called, judgment of zeal, and only allowed in one instance, viz. when any one came to draw the people to idolatry. Afterwards, this kind of proceeding was extended to other crimes. See Deuteronomy 13:6; Numbers 24; Numbers 25; 1 Machabees 11:24; etc.
7:58
St. Fulgentius
Invoking. See with what arms St. Stephen defended himself against the fury of his enemies. He puts on charity for a breast-plate, and by that came off victorious. By his love of God, he resisted the enraged Jews; by the love he bore his neighbour, he prayed for those that stoned him. Through charity, he admonished them of their errors, in order to their amendment; through charity, he besought the divine goodness not to punish their crimes against him. Leaning on charity, he overcame the cruelty of Saul, and merited to have him a companion in heaven, who had been his chief persecutor on earth. (St. Fulgentius, Serm. de S. Steph.)
We here again see the powerful intercession of the saints; "for," says St. Augustine, "if Stephen had not thus prayed, the Church would not have to glory in a St. Paul. Si Stephanus non sic orasset, Ecclesia Paulum non haberet." (Serm. 1:de S. Steph.)
7:45
Jesus.... That is Josue, so called in Greek.
7:48
Dwelleth not in houses, etc.... That is, so as to stand in need of earthly dwellings, or to be contained, or circumscribed by them. Though, otherwise by his immense divinity, he is in our houses; and every where else; and Christ in his humanity dwelt in houses; and is now on our altars.
7:2
Concordanza Gen. 12, 1.
7:6
Concordanza Gen. 15, 13.
7:7
〈Greek〉
7:8
Concordanza Gen, 17.
Concordanza Gen. 21.
Concordanza Gen. 25.
7:9
Concordanza Gen. 29. 30. 35.
7:10
Concordanza Gen. 37.
Concordanza Gen. 41.
7:11
Concordanza Gen. 42.
7:12
Concordanza Gen. 45.
7:14
Concordanza Gen. 46.
7:15
Concordanza Gen. 49.
7:16
Translation of Saincts bodies agreable to nature & Scripture. And the desire to be buried in one place more then an other (which the holy Patriarches also had Gen. 49, 29. 50, 24. Hebr. 11, 22.) hath sometime great causes. Aug. de Cur. pr• mort. c. 1. & vlt.
Concordanza Gen. 50.
Concordanza Gen. 23.
Concordanza Ios. 24.
7:17
Concordanza Exo, 1, 7.
7:20
Concordanza Exo. 2, 2.
7:22
Concordanza Exo. 2, 11.
7:25
Concordanza Exo. 2, 13.
7:30
Concordanza Exo. 3, 2.
7:33
33. Holy ground.) The holy land. If that apparition of God him self or an Angel, could make the place and ground holy, and to be vsed of Moyses with al signes of reuerence and feare-how much more the corporal birth, Holy places. abode, and wonders of the Sonne of God in Iewrie, and his personal presence in the B. Sacrament, may make that countrie and al Christian Churches & altars holy? And it is the greatest blindnes that can be, to thinke it superstition to reuerence any things or places in respect of Gods presence or wonderous operation in the same. See S. Hierom. ep. 17, 18. 27. of the holy land.
7:35
Christ is our Redeemer, and yet Moyses is here called redeemer. so Christ is our Mediator and Aduocate, and yet we may haue Saincts our inferior mediators and aduocates also. See Annot. 1 〈◊〉. 2, 1.
7:36
Concordanza Exo. 7. 8. 9. 10. 11. 12, 37.
7:37
38. They stoned him.) Read a maruelous narration in S. Augustine of one stone, that hitting the Martyr on the elbovv, Relikes. rebounded backe to a faithful man that stood neere. Who keeping and carying it vvith him, vvas by reuelation vvarned to leaue it at Ancóna in Italie: vvherevpon a Church or Memorie of S. Steuen vvas there erected, and many miracles done after the said Martyrs body vvas found out, and not before. Aug. •o. 10 ser. 38 de diuersis in edit. Paris.
Concordanza Exo. 16.
Concordanza Deu. 18.
Concordanza Exo. 19, 3. 19.
7:40
Concordanza Exo. 32, 1.
7:42
For a iust punishment of their former offenses God gaue them vp to worke what wickednes they would them selues, as it is said of the Gentils Rom. 1.
〈Greek〉.
Concordanza Amos. 5, 25.
7:44
Concordanza Exo. 25. 40.
7:45
This is Iosuè, so called in Greeke in type of our Sauiour.
Concordanza Ios. 3, 14.
7:46
Concordanza Ps. 131, 5.
Concordanza 1. Par. 17.
7:47
Concordanza Act. 17, 25.
7:48
48. Not in houses.) The vulgar Heretikes alleage this place against the corporal being of Christ in the B. Sacrament & in Churches: by which reason they might haue driuen him out of al houses, Churches, God is not conteined in place, yet he vvil be vvorshipped in one place more thē in an other. and corporal places, when he vvas visible in earth. But it is meant of the Diuinitie only. & spoken to correct the carnal Ievves: who thought God either so to be conteined, compassed, and limited to their Temple, that he could be no vvhere els, or at least that he vvould not heare or receiue mens praiers and sacrifices in the Churches of the Gentiles, or els vvhere, out of the said Temple. And so as it maketh nothing for the Sacramentaries, no more doth it serue for such as esteeme Churches and places of publike praier no more conuenient nor more holy then any other profane houses or chambers. For though his person or vertue be not limited to any place, yet it pleaseth him condescending to our necessitie and profite, to vvorke his vvonders and to be vvorshipped of vs in holy places rather then profane.
7:49
Concordanza Esa. 66, 1.
7:55
The comfort of al Martyrs.
7:57
Concordanza Act. 22, 20.
7:59
Eusebius Emissenus saith, whē he praieth for his persecutors, he promiseth to his worshippers his manifest intercessiō & suffrages. •. •o. S. Steph. & S. Augustine, Si Stephaniu si• nō orasset, Ecclesiae Paulū nō haberet. Serm 1 de Stephano.
7:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… For there are, yes, there are faces full-fraught with spiritual grace, lovely to them that love, awful to haters and enemies. It mentions also the reason, why they suffered his oration.—“Then,” it proceeds, “said the high-priest, Are these things so?” (
7:2
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.10
… and the nation whom they shall serve will I judge, says the Lord. And after that shall they come forth, and serve me in this place. And He gave him the covenant of circumcision: and so [Abraham] begat Isaac.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… vii. 1 .) Observe, the question is put with mildness, that he may effect some great mischief. For this reason Stephen too begins his speech in a tone of gentleness, and says, “Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 3
He has no name by which he may represent these things, and on all occasions calls them “glory,” which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; (cf.
sant'Agostino d'Ippona † 430 d.C. City of God 16.15
Now the blessed Stephen, in narrating these things in the Acts of the Apostles, says: “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country, and from thy kindred, and from thy father’s house, and come into the land which I will show thee.”
sant'Agostino d'Ippona † 430 d.C. City of God 16.16
… for he could not depart thence unless he had first dwelt there. Does this, then, contradict what Stephen says, “The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charran?”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
24. For Stephen, too, in the Acts of the Apostles, relates these things in that manner in which they are also written in the Old Testament: “Men, brethren, and fathers, hearken,” he says; “The God of glory appeared unto our father Abraham, when he was in Mesopotamia.”
7:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… “And from thy kindred.” How then saith the Scripture, that Abraham’s father was willing to go out? Hence we learn, that it was in consequence of Abraham’s vision, that his father was moved to join in the migration. ( Gen. xi. 31 .) “And said unto him, Get thee out of thy country, and from thy kindred, and come into a land which I shall show thee.” (
7:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… “Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, He removed him into this land, wherein ye now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on.” (
sant'Agostino d'Ippona † 430 d.C. City of God 16.15
… Therefore he had already departed from the Chaldeans. So that when Stephen adds, “Then Abraham went out of the land of the Chaldeans, and dwelt in Charran,”
7:5
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.32
… For all the earth which thou seest, I will give to thee and to thy seed, even for ever.” And again He says, “Arise, and go through the length and breadth of the land, since I will give it unto thee;” and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… But if Abraham’s father was not allowed to take part with him in the privilege of migrating to Palestine, because he was unworthy: much more shall the children (be excluded at last), for all that they may have gone a good distance on the way. “And He promised,” it says, “to give it to him, and to his seed after him.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… The Patriarch knew not that he was entertaining Angels, and he did entertain them. ( Gen. xviii. 3 .) Let us take shame to ourselves, I beseech you: he was sitting in mid-day, being in a foreign land, where he had none inheritance, “not so much as to set his foot on” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 1
… and did not so much as take count of ills so great, but though he grieved as a man yet sank not. So too was that Patriarch encompassed with joy in the midst of much painful suffering; for consider, he forsook his country, underwent journeyings long and hard; when he came into a strange land, had “not so much as to set his foot on.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” ( Gen. xii. 1, 7 .) “He gave him none inheritance in it, no not so much as to set his foot on.” (
7:6
Tertulliano † 220 d.C. An Answer to the Jews 2
… For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham’s “four hundred and thirty years”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… So also now, though He has promised a Kingdom, yet He suffers us to be exercised in temptations. If here the freedom was not to be till after four hundred years, what wonder, with regard to the Kingdom? Yet he performed it, and lapse of time availed not to falsify His word. Moreover, it was no ordinary bondage they underwent.
7:8
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.5.2
2. For the Jews after the ascension of our Saviour, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… but they themselves also, He saith, shall enjoy a mighty salvation. Here he reminds them too of the benefit which they enjoyed. “And he gave him the covenant of circumcision: and so he begat Isaac.” Here he lets himself down to lower matters. “And circumcised him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve patriarchs.” (
7:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… “And he gave him the covenant of circumcision: and so he begat Isaac.” Here he lets himself down to lower matters. “And circumcised him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve patriarchs.” ( v. 8 ).—Here he seems to hint now at the type. “And the patriarchs moved with envy, sold Joseph into Egypt.” (
7:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 9 .) Here again, the type of Christ. Though they had no fault to find with him, and though he came on purpose to bring them their food, they thus ill-treated him. Still here again the promise, though it is a long while first, receives its fulfillment. “And God was with him”—this also is for them—“and delivered him out of all his afflictions.” (
7:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… his brethren sold him, this (barbarian) honored him. “Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made known to his brethren.” (
7:13
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… But when the time of the promise drew nigh, which God had sworn to Abraham the people grew and multiplied in Egypt, till another king arose, which knew not Joseph.” (
7:14
san Gregorio Nazianzeno † 389 d.C. Letters on the Apollinarian Controversy 101
… Or, again, they must suppose that our fathers went down into Egypt without bodies and invisible, and that only the Soul of Joseph was imprisoned by Pharaoh, because it is written, “They went down into Egypt with threescore and fifteen Souls,”
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.13
… For He that said, “Unto Thee shall all flesh come ,” does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
And the very divine Moses when he told the tale of them that came down into Egypt and stated with whom each tribal chief had come in, added, “All the souls that came out of Egypt were seventy-five,”
7:15
san Girolamo † 420 d.C. The Letters of St. Jerome 57.10
… “With threescore and fifteen souls Jacob went down into Egypt, and died himself, and our fathers were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.”
7:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 11–16 ). It shows, that they were not masters even to the extent of a burying-place. “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph” (
7:19
san Basilio † 379 d.C. De Spiritu Sancto 24
… He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows “The deep things of God;” the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive,
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.27
… “The same energies produce sameness of works.” Let us test this by facts. The energy of fire is always one and the same; it consists in heating: but what sort of agreement do its results show? Bronze melts in it; mud hardens; wax vanishes: while all other animals are destroyed by it, the salamander is preserved alive
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. “The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live.” (
7:20
san Basilio † 379 d.C. The Hexæmeron 1.1
… Because, if the weakness of our intelligence does not allow us to penetrate the depth of the thoughts of the writer, yet we shall be involuntarily drawn to give faith to his words by the force of his authority. Now it is Moses who has composed this history; Moses, who, when still at the breast, is described as exceeding fair;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 13–18 ). Then again, fresh disappointment ( ἀνελπιστία ): first, famine, but they came through that: secondly, the falling into the hands of their enemy: thirdly, the being destroyed by the king. Then (to show) God’s fulness of ways and means ( εὐμήχανον ), “In which time,” it says, “Moses was born, and was exceeding fair.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 8
… Was the child beautiful? But be it what it may, not more beauteous is he than Isaac: and he too was an only one. Was it born in thine old age? So too was he. But is it fair? Well: however fair it may be, it is not lovelier than Moses (
7:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… “And was nourished up in his father’s house three months.” But when man’s help was despaired of, and they cast him forth, then did God’s benefit shine forth conspicuous. “And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.” (
7:22
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXXII 1
Josephus says, that when Moses had been brought up in the royal palaces, he was chosen as general against the Ethiopians; and having proved victorious, obtained in marriage the daughter of that king, since indeed, out of her affection for him, she delivered the city up to him.
Origene † 254 d.C. Origen Against Celsus 3.46
… And in the Acts of the Apostles Stephen bears witness to the great learning of Moses, which he had obtained wholly from ancient writings not accessible to the multitude. For he says: “And Moses was learned in all the wisdom of the Egyptians.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.26
123. Moses, learned as he was in all the wisdom of the Egyptians,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… But it is not the same thing for God himself to do a thing, and for a thing to come to pass in connection with man’s purpose ( προαίρεσις ). For these things indeed were in connection with man’s purpose [ but the Resurrection by itself, independently.]—“And he was mighty,” it says, “in word and in deed” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.9
… For it pleased Thee, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; and Thou hast called the Gentiles into Thine inheritance. And I had come unto Thee from among the Gentiles, and I strained after that gold which Thou willedst Thy people to take from Egypt, seeing that wheresoever it was it was Thine.
sant'Agostino d'Ippona † 430 d.C. City of God 15.27
… and that there was consequently an area of 900 cubits by 150. And if we accept what Origen has with some appropriateness suggested, that Moses the man of God, being, as it is written, “learned in all the wisdom of the Egyptians,”
sant'Agostino d'Ippona † 430 d.C. City of God 18.37
… Yet it must be confessed that before Moses there had already been, not indeed among the Greeks, but among barbarous nations, as in Egypt, some doctrine which might be called their wisdom, else it would not have been written in the holy books that Moses was learned in all the wisdom of the Egyptians,
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.40
… How much Lactantius brought with him? And Victorinus, and Optatus, and Hilary, not to speak of living men! How much Greeks out of number have borrowed! And prior to all these, that most faithful servant of God, Moses, had done the same thing; for of him it is written that he was learned in all the wisdom of the Egyptians.
7:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 21 .) Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” ( v. 22 .) “Was trained,” both in discipline and in letters. “And when he was full forty years old.” (
7:24
Clemente Alessandrino † 215 d.C. The Stromata, or Miscellanies fragments-of-clemens-alexandri
On Acts vii. 24 . The mystics say that it was by his word alone that Moses slew the Egyptian; as certainly afterwards it is related in the Acts that [Peter] slew with his word those who kept back part of the price of the land, and lied. II. The Same, Vol. IV. p. 291.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 22 ): he that was to have died. Then again he shows how ungrateful they were to their benefactor. For, just as in the former instance, they were saved by the injured Joseph, so here again they were saved by another injured person, I mean, Moses. “And when he was full forty years old,” etc. For
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake. (
7:26
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… 22 ): he that was to have died. Then again he shows how ungrateful they were to their benefactor. For, just as in the former instance, they were saved by the injured Joseph, so here again they were saved by another injured person, I mean, Moses. “And when he was full forty years old,” etc. For
7:27
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… Great indeed is this act of itself, but not so great as what comes afterwards. The next day, then, he saw the same thing taking place, and when he saw him whom he had defended doing his neighbor wrong, he admonished him to desist from his wrong-doing. But he said, with great ingratitude, “Who made thee a ruler and a judge over us?” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 10
… If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. “For he desireth a good work.” Even Moses desired the office, though not the power, and his desire exposed him to that taunt, “Who made thee a ruler and a judge over us?” (
7:29
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” ( ch. vii. 59 .) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. ( 1 Sam. i. 10 .) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… And again, mark the atrocious baseness: ( μιαρίαν al. μοχθηρίαν , Sav. marg.) “As thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 125.8
8. Others may think what they like and follow each his own bent. But to me a town is a prison and solitude paradise. Why do we long for the bustle of cities, we whose very name speaks of loneliness? To fit him for the leadership of the Jewish people Moses was trained for forty years in the wilderness;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
… When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet,”
7:30
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… 11 .) O ye shameless ones! Ye work blasphemous deeds, and think nothing of it. This is why Moses is added—because the things of God were no great concern to them: and it is ever and always Moses that they make mention of: “This Moses, which brought us out.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
“And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush.” (
7:31
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… (Appears) in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. “When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him.” (
7:32
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… And here also not simply in the desert, but in the bush. “When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him.” ( v. 31 .) Lo! he was deemed worthy of the Voice also. “I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.” (
7:34
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care. “I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… xv. 26, 27 .) Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. “I have heard their groaning” (He says) “and am come down to deliver them.” (
7:35
san Basilio † 379 d.C. The Letters 261
2. If, then, the sojourn of the Lord in flesh has never taken place, the Redeemer
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. (Recapitulation). “He brought them out;” and rescued them not in a general way, but also while they were in the wilderness. “Wonders and signs,” etc. (
7:36
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
[2.] But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea (cf.
7:37
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 2
… and so God made man, after the image of God made He him.” And further, “In the image of God made He man.” And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… (Recapitulation). “He brought them out;” and rescued them not in a general way, but also while they were in the wilderness. “Wonders and signs,” etc. ( v. 35–50 .) Do you mark that they themselves (Stephen’s hearers) are concerned in those old miracles also? “This is that Moses:” (
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 24.7
… for it was said to Moses, “I will raise up for them a prophet like unto thee.” Like, according to the flesh, but not according to the majesty. And that this promise of the Lord is to be understood concerning Christ Himself, is clearly expounded and read in the Acts of the Apostles.
7:38
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.15
… But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;”
Tertulliano † 220 d.C. An Answer to the Jews 1
… while “the people” said to Aaron, “Make us gods to go before us.” And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, “These are the gods who brought us from the land of Egypt.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… “He departed, and went into a desert place.” This was, indeed, the Creator’s customary region. It was proper that the Word
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.13
… It was of this Moses that Stephen said, “This is He Who was in the church, in the wilderness, with the Angel.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.14
86. It is now made plain, as I believe, your sacred Majesty, that the Lord Jesus is neither unlike the Father, nor one that began to exist in course of time. We have yet to confute another blasphemy, and to show that the Son of God is not a created being. Herein is the quickening
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… Him, likewise, Herod wished to kill, and in Egypt He found preservation just as it was with the former, even when He was a babe, He was aimed at for destruction. “This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us.” (
papa san Leone I Magno † 461 d.C. Sermons 34
… And because this great and unspeakable mystery of divine Godliness was announced by all the testimonies of the Holy Scriptures, those opponents of the Truth of which we speak have rejected the law that was given through Moses and the divinely inspired utterances
7:39
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… here, they drive from one strange land into another strange land: in the former case, one in the act of bringing them food; in this, one in the act of giving them good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows (the truth of) that saying of Gamaliel’s, “If it be of God, ye cannot overthrow it.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… Just as Christ first works miracles, and then legislates: so did Moses. But they did not hear him, keeping their disobedience, even after the miracles: “To whom,” he says, “our fathers would not obey:” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.5
… Whence is so magnified the lentil of Alexandria, that it comes even to our country, as if here grew no lentil. Therefore by desiring Egyptian food he lost his birthright. So also the people of the Jews, of whom it is said, “in their hearts they turned back again into Egypt.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.7
… viz., by forsaking God who had led them forth with such mighty signs, and by worshipping the idols of Egypt of which they had thought scorn, as Scripture says: “And in their hearts they turned back into Egypt, saying to Aaron: Make us gods to go before us,”
7:40
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.” (
7:41
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… and they had not patience to wait forty days. “Make us gods”—they did not say, “a God.”—And yet one may well wonder at this, that they do not even know.—“And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 1
… And so neither Job do I admire so much in setting wide his house to the needy, as I am struck with and extol his taking the spoiling of his substance thankfully. The same in the loss of children it happeneth to see. For herein, also, reward no less than his who offered
7:42
Origene † 254 d.C. Origen Against Celsus 5.8
… as it is written in the book of the prophets, O ye house of Israel, have ye offered to Me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which you made to worship them.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… 41 ): for which they ought to have hid their faces. What wonder that ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making. “Then God turned, and gave them up to worship the host of heaven” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 150.2
… is but one book, yet to this it may be answered, that the words mean “in a book of the Psalms,” that is, “in any one of those five books.” And this is in common language so unprecedented, or at least so rare, that we are only convinced that the twelve Prophets made one book, because we read in like manner, “As it is written in the book of the Prophets.”
7:43
Aristide † fl. 125 d.C. The Apology of Aristides the Philosopher. Translated from the Syriac 1
IX. Let us proceed further to their account of their gods that we may carefully demonstrate all that is said above. First of all, the Greeks bring forward as a god Kronos, that is to say Chiun
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… “Ye cannot say that it was from sacrificing to Me, that ye proceeded to sacrifice to them:—“by the space of forty years:” and this too, “in the wilderness,” where He had most signally shown Himself their Protector. “Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 21.1
… for God having foreordained us unto adoption as sons , made us to be conformed to the body of Christ’s glory . Having therefore become partakers of Christ , ye are properly called Christs, and of you God said, Touch not My Christs , or anointed. Now ye have been made Christs, by receiving the antitype
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… and I will carry you away beyond Babylon.” ( v. 40, 43 .) The expression, “gave them up,” means, He suffered. “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; who found favor before God, and desired to find a tabernacle for the God of Jacob. (
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… The reason, of course, is that under Moses—that is under the old Law—all men were bound by the sentence passed on Adam’s sin, and when they descended into hell were rightly accompanied with tears. For, as the apostle says, “death reigned from Adam to Moses, even over them that had not sinned.” But under Jesus,
7:46
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… “Whom God drave out,” he says, “before the face of our fathers. Whom He drave out,” he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple. “Until the days of David,” he says: even David, and no Temple! “And he sought to find favor before God” (
7:47
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… who found favor before God, and desired to find a tabernacle for the God of Jacob. ( v. 45, 46 .) David “desired to find favor:” and he builded not, he, the wonderful, the great; but the castaway, Solomon. “But Solomon,” it says, “built Him an house. Howbeit the Most High dwelleth not in (places) made with hands.” (
sant'Agostino d'Ippona † 430 d.C. On the Creed 13
… And of what did he build? Of wood and stone, because God deigned to make unto Himself by His servant an house on earth, where He might be asked, where He might be had in mind. Of which blessed Stephen says, “Solomon built Him an house; howbeit the Most High dwelleth not in temples made by hand.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.9
… And to the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian, Prepare ye the way of My people, and cast away the stones from the way, that there may be no stumblingblock or hindrance for the people in the divine road and entrance, now, to the temples made with hands,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… “But Solomon built Him an house.” ( v. 47 .) They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest. “Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… 48, 49 .) Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on by little and little (showing) that not even these are to be mentioned. And again the prophecy says openly, “What house will ye build Me?” etc. (
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Tertulliano † 220 d.C. An Answer to the Jews 13
… while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, —a fact which they cannot deny.
san Basilio † 379 d.C. De Spiritu Sancto 19
… For to make the loving kindness of your benefactor a ground of ingratitude were indeed a very extravagance of unfairness. “Grieve not the Holy Spirit;” hear the words of Stephen, the first fruits of the martyrs, when he reproaches the people for their rebellion and disobedience; “you do always,” he says, “resist the Holy Ghost;”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.24
… for all they who sat in the council, looking steadfastly on him, saw his face, as it had been the face of an Angel . And having by his wise defence confuted the Jews, those stiffnecked men, uncircumcised in heart and ears, ever resisting the Holy Ghost
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.17
… “Lord Jesu, receive my spirit.” Again, to show that the sovereignty of the Father and of the Son is one and the same, he prayed again, saying, “Lord, lay not this sin to their charge.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… Great was his boldness of speech, when at the point to die: for in fact I think he knew that this was the case. “Ye stiffnecked,” he says, “and uncircumcised in heart and ears.” This also is from the prophets: nothing is of himself. “Ye do always resist the Holy Ghost: as your fathers did, so do ye.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “Well then, was not the insulting them a fair plea?” It was not his doing, if they were insulted: it was the Prophet’s accusation of them. And besides, they did not wish it to look as if they killed him because of what he had said against them—just as they acted in the case of Christ; no, but for impiety: now
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… For he was far above glory, and free from all vanity. So also Stephen, when he saw the same people again, not honoring him, but mad upon him, and gnashing their teeth, being lifted above their wrath, said, “Ye stiff-necked and uncircumcised in heart.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… And this again he shows not from the New [Testament], but from the prophets, bringing forward from times of old the strongest testimony, that it [the old system] comes to an end, and ceases, and that they do all in vain, “alway resisting the Holy Ghost.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
… as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the Law by the disposition of angels, and have not kept it.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 40.9
… see too the friend of the Bridegroom, a guest “with the wedding garment.” Look at the blessed Stephen, how he rebukes the Jews as though in rage and resentment, “Ye stiffnecked and uncircumcised in heart and ears, ye have resisted the Holy Ghost. Which of the Prophets have not your fathers killed?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.3
… attacked them in such fiery and burning words as you have heard, “Ye stiff-necked and uncircumcised in heart and ears,” that any one who heard those words might fancy that Stephen, if he were allowed, would have them consumed at once,—but when the stones thrown from their hands reached him, with fixed knee he saith, “Lord, lay not this sin to their charge.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.3
… “But He who giveth seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase.” But it is for us, humbly to follow day by day the grace of God which is drawing us, or else if we resist with “a stiff neck,” and (to use the words of Scripture) “uncircumcised ears,”
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Origene † 254 d.C. A Letter from Origen to Africanus 1
In the Acts of the Apostles also, Stephen, in his other testimony, says, “Which of the prophets have not your fathers persecuted? And they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers.”
Origene † 254 d.C. Origen's Commentary on Matthew 10.18
… For all suffered dishonour in Judæa from the Israel which is according to the flesh, while they were yet in the body, as it is written in the Acts of the Apostles, as having been spoken in censure to the people, “Which of the prophets did not your fathers persecute, who showed before of the coming of the Righteous one?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… “Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One:” he still says, “the Just One,” wishing to check them: “of Whom ye have been now the betrayers and murderers”—two charges he lays against them —“who have received the Law by the disposition of Angels, and have not kept it.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… 38 .) Do you mark that thence comes the root, and that “salvation is from the Jews?” ( John iv. 22 .) “With the Angel,” it says, “which spake unto him.” ( Rom. xi. 16 .) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with “Him” in the Church in the wilderness.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
[6.] But what is this, “For if the word spoken by Angels was steadfast”? For in the Epistle to the Galatians also he saith to this effect, “Being ordained by angels in the hand of a Mediator.” ( Gal. iii. 19 .) And again, “Ye received a law by the disposition of Angels, and have not kept it.” (
sant'Agostino d'Ippona † 430 d.C. City of God 10.15
And so it has pleased Divine Providence, as I have said, and as we read in the Acts of the Apostles,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
He mentions the cause of his (angelic) appearance (Recapitulation,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him (feel) cut to the heart—the being (eluded and) made ridiculous.
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Tertulliano † 220 d.C. Against Praxeas 30
… The Son, then, both dies and rises again, according to the Scriptures. It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth. “He sitteth at the Father’s right hand” —not the Father at His own. He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… But where at all will these impious men find the Flesh which the Saviour took, apart from Him, that they should even venture to say ‘we do not worship the Lord with the Flesh, but we separate the Body, and worship Him alone.’ Why, the blessed Stephen saw in the heavens the Lord standing on [God’s] right hand
san Basilio † 379 d.C. De Spiritu Sancto 6
… What shall we say? What just defence shall we have in the day of the awful universal judgment of all-creation, if, when the Lord clearly announces that He will come “in the glory of his Father;” when Stephen beheld Jesus standing at the right hand of God;
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.24
… He saw Him, not by his own power, but, as the Divine Scripture says, being full of the Holy Ghost, he looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.17
137. There is just one place, in which Stephen hath said that he saw the Lord Jesus standing at the right hand of God.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… and made them righteous, and sons, and led them to the very highest honors, and brought to pass things which had never been hoped for: how should He, after having achieved all this, and having shown our nature on the King’s throne, require to be a suppliant to do the easier things? (
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 33
… For it is right that as we have always borne about the putting to death of Christ in our body, so the life, also, of Jesus, should be manifested in our mortal body, that is, in our flesh, which is mortal according to nature, but eternal according to grace. Stephen also
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.11
11. The divine nature is invisible, but the thrice blessed Stephen said that he saw the Lord,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.13
… disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect— Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.5
5. Let Him therefore stand in your midst, that the heavens, which declare the glory of God, may be opened to you, that you may do His will, and work His works. He who sees Jesus, to him are the heavens opened as they were opened to Stephen, when he said: “Behold I see the heavens opened and Jesus standing at the right hand of God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
He mentions the cause of his (angelic) appearance (Recapitulation, vii. 54; viii. 2 .); “But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.” And when he said, “I see the heavens opened, they stopped their ears, and ran upon him with one accord.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.1
… my moisture is turned into the drought of summer.” And when the pain which she bore with such wonderful patience darted through her, as if she saw the heavens opened
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 95.3
… Was Stephen, that hero of surpassing renown, not righteous in the spirit of this righteousness, who, when they were stoning him, exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God”?
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… And after His being taken up into heaven, Stephen the victorious, amid the storm of stones, said to the Jews, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.7
… Stephen the Martyr was preaching the Truth, and to minds as though dark, in order to bring them forth into light, was making incantation: when he came to make mention of Christ, whom they would not hear at all, of them the Scripture saith what? of them relateth what? “They shut,” he saith, “their ears.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“For the tabernacle of the Word and of God is not the same, whereby the blessed Stephen beheld the divine glory.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.76
… he is not named, but becomes, a Son of thunder; and lying upon the breast of Jesus, he draws thence the power of his word, and the depth of his thoughts. He was prevented from becoming a Stephen,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.17
140. Howbeit, to make it more abundantly clear and known that the standing implied no dishonour, but rather sovereignty, Stephen prayed to the Son, being desirous to commend himself the more to the Father, saying: “Lord Jesu, receive my spirit.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “Upon him,” the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. “And the witnesses,” he says, “laid down their clothes at the feet of a young man, whose name was Saul.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 66.6
… Samaria believed. Let the members be added on, the building added on to the foundation. “For no other foundation can any man lay,” says the Apostle, “than that which is laid, which is Christ Jesus.” Let the Jews rage madly, and be filled with jealousy: Stephen be stoned, Saul keep the raiment of them who stone him, Saul, one day to be the Apostle Paul.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.5
… for even after the Resurrection and Ascension of Christ, the Church suffered persecutions, and she indeed first that grew out of the Jewish people, of which also our Apostles were. There at first Stephen was stoned,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.3
… for what have I said concerning mine enemies? “Let them be confounded and fear.” Already such vengeance hath been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters,
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Tertulliano † 220 d.C. On the Resurrection of the Flesh 55
… Afterwards the face of the same Moses is changed, with a brightness which eye could not bear. But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees
Tertulliano † 220 d.C. Scorpiace 15
… That Peter is struck, that Stephen is overwhelmed by stones ,
Tertulliano † 220 d.C. On Patience 14
With this strength of patience, Esaias is cut asunder , and ceases not to speak concerning the Lord; Stephen is stoned, and prays for pardon to his foes.
san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… Thus first Stephen, pressing on His footsteps, suffered martyrdom, being apprehended in Jerusalem by the transgressors, and being brought before the council, he was stoned, and glorified for the name of Christ, praying with the words, “Lord, lay not this sin to their charge.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.24
… But why should I enumerate them all, speaking as I do among those who know this? Now the specially distinguishing mark of Stephen and of my father was the absence of malice. For not even when in peril did Stephen hate his assailants, but was stoned while praying for those who were stoning him
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 33
… What imperial edict have we rejected and emulated? What rulers have we fawned upon against you? Whose boldness have we denounced? And what has been done on the other side against me? “Lord, lay not this sin to their charge,” even then I said, for I remembered in season the words of Stephen,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, “Receive my spirit;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 80
… Then the high priest rent his clothes, saying, He hath spoken blasphemy.” And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… but God you thus continually invoke, and make nothing of it. Call upon Him for the benefit of your enemy; call upon Him for the salvation of your own soul; then he will be present, then you will delight Him; whereas now you provoke Him to anger. Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… And see, how many signs are wrought! “And cast him out of the city, and stoned him.” Here again, “without the city,” and even in death, Confession and Preaching. ( Heb. xiii. 21 .) “And the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.” (
san Girolamo † 420 d.C. Against Vigilantius 6
… If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft wins pardon from God for six hundred thousand armed men; and
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 40.9
… Ye have heard therefore how Stephen was severe; now hear how he loved. He offended those whom he was rebuking, and was stoned by them. And as he was being overwhelmed and bruised to death by the hands of his furious persecutors on every side, and the blows of the stones, he first said, “Lord Jesus Christ, receive my spirit.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 101.4
… For we read that the Lord Christ, after He rose again, was both questioned and petitioned. He was asked by the disciples, on the eve of His ascension into heaven, when He would be manifested, and when the kingdom of Israel would come; and even when already in heaven, He was petitioned [asked] by St. Stephen to receive his spirit.
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 5.4
… Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, “Lord, lay not this sin to their charge.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 12
… Wherefore, on the one hand, the Lord on the cross said, “Father, forgive them, for they know not what they do,” since they had not yet, by being made partakers of the grace of the Holy Spirit, entered into the fellowship of holy brotherhood; and blessed Stephen in the Acts of the Apostles prays for them who are stoning him;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.4
… as they thought who through the letter made their boast, and rejected grace.…It is a small thing then that thou acknowledge the good thing which is in thee to be from God, unless also on that account thou exalt not thyself above him that hath not yet, who perchance when he shall have received, will outstrip thee. For when Saul was a stoner of Stephen,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.2
… of whom no one spoke of anything as his own, but to them all things were common. Hence the holy deacons, of whom Stephen was crowned with martyrdom before the Apostles.
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 5.4
Thus, too, he followed the example of Stephanus, his fellow slave, who, after the stones had stormed upon him, cried aloud, “Lord lay not this sin to their charge.”
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2. VIRI FRATRES ET PATRES. — « Fratres » vocat sibi aequales et coaevos; « patres » vero, seniores, pontifices et judices coram quibus causam suam agebat in concilio. Ita Lyranus et Hugo. DEUS GLORIAE, — scilicet origo, fons et causa, hoc est, Deus gloriosissimus, cui competit omnis honor et gloria, eaque divina et immensa; quique angelis et hominibus omnem gloriam, quam habent, communicat. Notat S. Chrysostomus id dicere S. Stephanum contra Judaeos, putantes gloriam Dei alligatam esse templo et legi ipsorum, q. d. Deus ante legem et templum fuit Deus gloriae, suamque gloriam ostendit Abrahae et patribus vestris, quos divites, victoriosos, felices, gloriosos effecit: ergo pari modo potest suam gloriam nunc avocare a templo et lege vestra, eamque transferre in Christum et Ecclesiam. Vide quae de Dei gloria et glorificatione dixi Rom. xi, 33, et Isaiae vi, 3, et Apocal. iv, 8. APPARUIT PATRI NOSTRO ABRAHAE. — Incipit ab Abraham, quia is Judaeorum, hoc est fidelium et Synagogae, fuit primus pater et patriarcha, primusque promissionem explicitam accepit de Christo ex se nascituro. Accusarant Judaei Stephanum quod locutus esset contra eorum Deum, legem, templum, Mosen et Prophetas. Refellit id Stephanus, honorifice loquendo de Deo Abrahae, ac vocando eum Deum gloriae; deque ipso Abraham, vocando eum patrem nostrum, ac de lege, templo, Mose et Prophetis. Ostenditque Judaeos potius iis obloqui et resistere, dum Christum a Deo, Mose et Prophetis promissum, ac in lege et victimis templi adumbratum, ejusque discipulos persequuntur, q. d. « Accusatis me quasi blasphemum, eo quod Christum praeponam Mosi et Prophetis, afferamque eum esse Dei Filium et redemptorem mundi. At vero idipsum credidit Abraham, Moses et Prophetae, qui et idipsum praedixerunt. Imitamini ergo patrem vestrum Abraham, legislatorem Mosen vestrosque Prophetas, ac in Christum jam natum credite, sicuti ipsi in Christum nasciturum crediderunt; eumque vobis praedixerunt et promiserunt: alioqui non ego, sed vos a fide Abrahae, Mosis et Prophetarum degeneres, iis adversos et hostes vos ostendetis. » Ita S. Augustinus, serm. 93 De Diversis. IN MESOPOTAMIA. — Est hic prima antilogia. Videtur enim Stephanus hic pugnare cum Mose, Genes. xii, 1, juncto cum Genes. xi, 31, ubi dicitur quod Abraham vocatus et eductus sit de Ur Chaldaeorum. Respondeo, S. Stephanum « Mesopotamiam » hoc loco late accipere, pro omni regione quae est trans Euphratem; opponit enim eam terrae Chanaan Judaeis promissae, quae se extendebat usque ad Euphratem; hic enim ejus limes statuitur a Deo, Deuter. xi, 24. Quare sub Mesopotamia, comprehendit hic Chaldaeam. Id ita esse patet ex vers. 4, ubi ait: « Tunc exiit de terra Chaldaeorum. » Porro quomodo Genes. xii, 4, dicatur Abraham egressus de Haran, ibidem explicui: eo enim pertinet. CHARAN. — Charan, sive Haran sunt Charrae, quae fuit urbs Parthorum, sita in finibus Mesopotamiae versus terram Chanaan, juxta quam caesus est M. Crassus a Parthis, de quo Lucanus, lib. I De Bello civili: « Assyrias Latio maculavit sanguine Charras. »
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3. EXI DE TERRA. — Praeclare S. Hieronymus, qui Stridonem et Dalmatiam patriam suam deserens, per orbem discendi causa peregrinatus, tandem in Bethlehem consedit et conquievit, epist. ad Paulinum: « Credenti, ait, totus mundus divitiarum est, et facile contemnit omnia, qui se semper cogitat esse moriturum. » Et Poeta: « Omne solum forti patria est, ut piscibus aequor. » Hinc Socrates dicebat se esse cosmopolitam, id est civem mundi. Et ex Platone Plotinus, apud S. Augustinum, lib. IX De Civit., cap. vi: « Fugiendum est, ait, ad clarissimam patriam; et ibi pater, et ibi omnia: quae igitur classis, aut fuga? Similem Deo fieri. Si ergo Deo tanto similior, quanto fit quisque propinquior, nulla est ab illo tanta longinquitas, quanta ejus dissimilitudo. » Sumus enim ab aeterno ab eo conscripti cives Sanctorum et domestici Dei, quasi ejus filii et haeredes, cohaeredes autem Christi: patria ergo nobis est coelum, terra vero exilium. Hicque fuit communis Abrahae et Sanctorum omnium sensus, uti multis ostendi, Hebr. xi, 9.
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4. TRANSTULIT, — μετοίκισε, id est habitare fecit; S. Augustinus, lib. XVI De Civit., cap. xvi, legit collocavit; Syrus, mutavit; scilicet Abrahae domum, sedem et habitationem transtulit ex Haran in Chanaan. IN QUA VOS NUNC HABITATIS, — non ego, quia terram et omnia terrena cum Apostolis reliqui, et vicinus morti ad coelum propero. Ita Glossa.
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5. ET NON DEDIT ILLI HAEREDITATEM IN EA, NEC PASSUM PEDIS. — Graecum βῆμα, primo significat vestigium, ut vertit Syrus, Pagninus et Tigurina. Secundo, passum, ut patet ex Plutarcho in Demetrio; passus autem est mensura quinque pedum: hos enim efficit distensio et divaricatio unius pedis ab altero, q. d. Ne minimam quidem terrae mensuram dedit illi. Est hic secunda antilogia. Nam, Genes. xxiii, 9, Abraham in Chanaan emit et possedit speluncam duplicem, ad sepulturam Sarae et suorum. Respondeo: primo, illam non dedit ei Deus, sed pretio suo eam sibi comparavit Abraham. Ita S. Augustinus, Quaest. LVI in Genes. Secundo, non possedit illam quasi haereditatem, scilicet ut vivus eam quasi praedium coleret vel incoleret, sed ut sepulturam, in qua mortuus quiesceret. Sepulcrum enim non est haereditas nec domus, vel ager vivorum, sed potius crypta subterranea mortuorum. Ita Glossa. CUM NON HABERET FILIUM. — Hoc auget promissionem Dei et fidem Abrahae. Deus enim promisit Chanaan Abrahae, id est posteris ejus, cum tamen nondum haberet filium, sed ipse esset senex, et uxor ejus Sara sterilis; atque Abraham promittenti Deo credidit, quia credebat Deum esse omnipotentem, atque senibus et sterilibus posse restituere vim generativam, idque hic juxta promissa facturum, uti de facto fecit, cum iis dedit virtutem generandi Isaac, qui cum posteris, Deo dante, futurus erat haeres Chananaeae.
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6. QUIA ERIT SEMEN EJUS ACCOLA IN TERRA ALIENA. — Pro accola graece est πάροικος, id est advena, peregrinus, in terra aliena, non incola et civis in propria, q. d. Posteri tui, o Abraham, erunt peregrini in Chanaan (uti exprimunt Septuaginta, Exod. xii, 40) et in Aegypto, ibique Aegyptii cogent eos servire sibi per annos quadringentos. ANNIS QUADRINGENTIS. — Est hic tertia antilogia. Nam, Exod. xii, 41, et Galat. iii, 17, numerantur anni 430, et ita hic legendum censent Rabanus, S. Thomas, Cajetanus et Glossa. Respondeo, a vocatione Abrahae quae facta est anno vitae ejus 75, fuisse annos 430, hic vero eos computari a nativitate Isaac, qui natus est Abrahamo post 25 annos, puta anno vitae ejus centesimo. Inde enim usque ad exitum Hebraeorum ex servitute Aegyptiaca, fluxerunt anni 405 praecise, qui hic vocantur quadringenti, numero et computu rotundo, omissis quinque, qui hunc computum excedunt. Scriptura enim saepe ponit numeros integros et rotundos, praesertim centenarios, etiamsi pauculi iis desint vel supersint. Sic enim dicimus nos vidisse centum milites, etiamsi duo vel tres huic numero desint. Sensus enim est: vidi centum, id est circiter centum, plus minus centum. Pari modo hi anni praecise numerantur quadringenti infra, cap. xiii, 20, et Gen. xv, 13. Vide ibi dicta.
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7. JUDICABO, — id est condemnabo, ulciscar et puniam: ita Vatablus. Deus enim occidit Pharaonem et Aegyptios oppressores Hebraeorum, mergendo eos in mari Rubro; Chananaeos vero mactavit in praeliis per Josue. EXIBUNT, — de Aegypto in Chanaan, quam eis promisi.
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8. ET DEDIT ILLI TESTAMENTUM CIRCUMCISIONIS. — « Testamentum, » id est foedus vel pactum: Deus enim conditionem foederis inter se et Abraham ejusque posteros initi, voluit esse circumcisionem, promittens se Abrahae et posterorum fore Deum, provisorem et protectorem, si ipsi ex ejus voluntate et lege se circumciderent, ac vicissim eum colerent, non idola. Vide dicta Genes. xvii, 7 et sequent.
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9. AEMULANTES, — invidentes. Ita Tigurina. JOSEPH VENDIDERUNT. — Meminit Joseph, quia is expressus prae caeteris fuit typus Christi venditi, capti et afflicti a Judaeis, idque tacite hic eis insinuat et objicit S. Stephanus. ET ERAT DEUS CUM EO, — educens eum e carcere, sublimans in principem Aegypti, omniaque ejus opera secundans et prosperans, uti mox explicat S. Stephanus. Vide Sapient. cap. x, 13 et 14.
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13. ET IN SECUNDO, — scilicet adventu fratrum Joseph in Aegyptum; Syrus, in secunda vice; Tigurina et Pagninus, cumque iterum misisset eos. IN ANIMABUS SEPTUAGINTA QUINQUE. — « Animabus, » id est hominibus, puta filiis et nepotibus ex Jacob prognatis. In his enim stabat tota cognatio, id est prosapia et posteritas Jacob. Est synecdoche. Est hic quarta antilogia. Nam Gen. xlvi, 26, numerantur tantum 70, et non 75. Respondeo, fuisse 70. Sed Septuaginta, quos sequitur S. Stephanus, numerant 75, quia annumerant filios et nepotes Joseph natos in Aegypto, ut dixi Gen. cap. xlvi, vers. 26.
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16. ET TRANSLATI SUNT IN SICHEM. — « Sichem, » sive Sichar, urbs erat Samariae praecipua, quae post Mabartha, teste Josepho, lib. V Belli, cap. iv, vel ut ait Plinius, lib. V, cap. xiii, Mamortha dicta est, deinde Flavia Caesarea a Flavio Domitiano, qui eo coloniam deduxit; denique Neapolis est appellata, nunc Naplos dicitur, in qua natus est S. Justinus Philosophus et Martyr, S. Stephani in fide propugnanda aemulus: unde gloriosum illius ad instar, pro ea martyrium obiit anno aetatis circiter 50, Christi 168, ut habet Chronicon Alexandri, licet Baronius id consignet anno Christi 165. Est hic quinta antilogia. Nam Abraham, Isaac et Jacob sepulti sunt in Hebron, ut patet Gen. xxv, 9, et l, 13. Respondeo, Abraham, Isaac et Jacob sepultos esse in Hebron, duodecim vero Patriarchas qui fuerunt filii Jacob, sepultos esse in Sichem. Ita S. Hieronymus, in Epitaphio S. Paulae. Aut certe hi quoque primum ex Aegypto translati et sepulti sunt in Sichem, inde in Hebron, uti diserte docet Josephus, lib. II Antiq., cap. iv, ubi asserit omnes, excepto Joseph, sepultos esse in Hebron. Josephum quasi gnarum et fidum suae gentis historicum, sequuntur Magister, Hist. Schol., Dionysius et Gagneius, atque idipsum hic significat Stephanus, cum subdit: « Et positi sunt in sepulcro quod emit Abraham, » utique in Hebron, ut patet Genes. xxiii, non in Sichem. ET POSITI SUNT IN SEPULCRO, QUOD EMIT ABRAHAM PRETIO ARGENTI A FILIIS HEMOR, FILII SICHEM. — Est hic sexta antilogia, eaque maxime implicata et difficillima: nam Abraham sepulcrum emit ab Ephron, filio Seor, Genes. XXIII, 16, non a filiis Hemor, filii Sichem. Ab illis enim partem agri in Sichem emit Jacob, non Abraham, Genes. cap. XXXIII, vers. 19. Respondent primo, Beda, Rabanus et ex iis Melchior Canus, in fine lib. II De Locis Theolog., S. Stephanum totum alteri rei, puta causae suae de Christo, intentum, hic lapsum esse memoria, et pro Jacob nominasse Abraham: confudisse enim duas emptiones, et commiscuisse in unam, scilicet priorem Abrahae, de qua Genes. XXIII, 16, et alteram Jacob, de qua Genes. XXXIII, 19. Verum quis hoc credat de S. Stephano, qui plenus erat fide et Spiritu Sancto, imo in quo loquebatur Spiritus Sanctus; praesertim cum ipse hic publice coram doctissimis Rabbinis, suis adversariis, concionaretur tractaretque controversiam de Christo, aeque ac causam suae religionis et fidei, vitaeque et necis? Erat enim jam martyrii coelique candidatus, viditque gloriam Dei. Minus improbabile est quod censent alii, nomen Abrahae pro Jacob hic irrepsisse, aeque ac nomen Jeremiae irrepsisse Matth. XXVII, 9, multi viri docti autumant. Si enim pro Abraham ponas Jacob, aut ex puncto Abraham repetas nomen Jacob, quod paulo ante praecessit, tota sententia plane fluit, nec ullum ingerit scrupulum. Ita Eugubinus et Lipomanus in Catena, Genes. XXXIII; ac Andreas Masius in cap. ultim. Josue, vers. 32. Verum omnia exemplaria Graeca, Latina et Syra constanter habent Abraham, non Jacob; nec ullus veterum pro Abraham legit Jacob, nec est quidquam quod ad ita legendum cogat; sunt enim alii hac loca conciliandi modi, iique magis probabiles et expediti. Unde, secundo, respondet Vatablus, Sanchez et alii, Abraham patronymice sumi, ut idem sit quod Abrahamides, puta Abrahae filius, scilicet Jacob: q. d. Abraham, qui primus et famosissimus fuit parens Israelitarum, ac haeres terrae promissae a Deo institutus, emit suis hunc agrum, non per se, sed per nepotem suum Jacob, Genes. XXXIII. Sic Christus vocatur Israel, id est Israelitides, sive Israelis filius, Isaia, cap. XLIX, vers. 3: « Servus meus es tu Israel. » Idem vocatur David, id est Davidides, sive Davidis filius, Ezech. cap. XXXIV, vers. 23: « Suscitabo super eos servum meum David. Ego autem ero eis in Deum, et servus meus princeps in medio eorum. » Idem vocatur Salomon, in titulo Psal. LXXI, id est Salomonides. Sic Trojanus vocatur Tros, a Troe parente, Aeneid. VI: « Tros Anchisiade, facilis descensus Averni. » Et lib. I: « Tros Tyriusve mihi nullo discrimine agetur. » Idem vocatur Dardanus, id est Dardanides, puta Dardani soboles, Aeneid. IV: « Hauriat hunc oculis ignem crudelis ab alto Dardanus. » Sic Trojani vocantur Teucri, a Teucro progenitore; Graeci vocantur Danai, a Danao, rege Argivorum. Sic Romani a Romulo, ab Horatio, lib. IV Carm., vocantur gens Romula. Verum hae phrases conveniunt Poetis et Prophetis, non vero Historicis, qualis est hic S. Stephanus. Tertio, Cajetanus et alii censent esse hyperbaton; verba enim sic esse ordinanda: « Et translati sunt a filiis Sichem patres nostri filii Jacob, et positi sunt a filiis Sichem, filii Hemor in sepulcro, quod emit Abraham pretio argenti in Hebron. » Causamque dat, quod Sichimitae, memores cladis acceptae a Simeon et Levi, filiis Jacob, non passi sint eorum corpora apud se manere in Sichem, ideoque ea transtulerunt in Hebron. Verum hoc fictitium videtur: potius enim insepulta abjecissent; et hyperbaton illud durum et contortum apparet. Adde, Cajetanus mutat genealogiae seriem. Ait enim: « a filiis Sichem, filii Hemor, » cum textus ex adverso habeat: « a filiis Hemor, filii Sichem. » Quarto, Gagneius respondet eumdem agrum in Sichem prius emptum fuisse ab Abraham, etiamsi id non narretur in Genesi, eumque abalienatum, rursus emptum esse a Jacob post 417 annos, cum ex Mesopotamia rediit in Chanaan. Sed et hoc sine fundamento asseritur. Quinto, ergo et verisimillime, S. Gregorius, lib. VII, epist. 55, Lyranus, Lorinus et alii hic, ac fuse Pererius, in Genes. XXIII, num. 46 et sequentibus, censent hic sermonem esse de emptione speluncae facta ab Abraham Genes. XXIII, non agri facta a Jacob Genes. XXXIII, 19. Probatur id primo, quia « Abraham » diserte habent omnes codices, non « Jacob. » Secundo, quia S. Stephanus loquitur de emptione sepulcri; hoc autem pro Sara uxore defuncta emit Abraham, non Jacob: Jacob enim emit agrum ad altare, non ad sepulcrum. Tertio, quia S. Stephanus ait sepulcrum hoc emptum esse pretio argenti, scilicet quadringentis siclis argenti, de quibus dicit Ephron venditor sepulcri ad Abraham emptorem, « illud est pretium inter me et te, » Genes. XXIII, 15. Jacob autem emit agrum non pretio argenti, sed centum agnis, ut dicitur Genes. XXXIII. Denique Hemor ille Jacobi, dicitur fuisse pater Sichem: hic vero Abrahae, dicitur fuisse filius Sichem; quare diversus ab eo fuit, esto idem habuerit nomen. Sed ad hoc responderi posset, Hemoris patrem, aeque ac filium vocatum fuisse Sichem: unde Graece est τοῦ Συχέμ, quod tam patrem, quam filium Sichem significat. Dices: Abraham sepulcrum emit ab Ephron, filio Seor, non a filiis Hemor, filii Sichem. Respondeo, Ephronis patrem fuisse binomium: vocatus enim est Seor, vocatus est et Hemor. Hebraei enim multi fuerunt binomii, ut patet, si nomina quae initio lib. I Paralip. recensentur, conferas cum iis quae ponuntur in Genesi. Porro Hemor fuit filius Sichem, non illius, a cujus filiis emit agrum Jacob, sed eo longe antiquioris. Hemor autem multos habuit filios, inter quos major et primogenitus videtur fuisse Ephron, qui nomine caeterorum fratrum sepulcrum vendidit Abrahae. Dices secundo, quomodo verum est quod ait Stephanus: Jacob et Patres nostri translati sunt in Sichem, et positi in sepulcro Abrahae? hoc enim erat in Hebron, non in Sichem: nec Jacob ex Aegypto translatus est in Sichem, sed in Hebron, Genes. L, 13. Respondi paulo ante dupliciter: Primo, Jacob cum Isaac et Abraham, sepultum esse in Hebron, Jacobi vero filios in Sichem. Est synecdoche: partialiter enim haec explicanda sunt; quia S. Stephanus concise loquitur, et paucis multa conglomerat et perstringit. Cum ergo ait « Patres nostri, » intelligit non tantum Jacobi filios, sed et parentes, scilicet Abraham et Isaac, quos nominavit vers. 8, ubi genealogiam eorum descripsit, non mortem, nec sepulturam. Utramque ergo hic generatim consignat, dicens eos defunctos et positos in sepulcro quod emit Abraham, puta juxta Hebron. Secundo, duodecim Jacobi filii primo translati sunt in Sichem, deinde in Hebron, uti ex Josepho et aliis asserui. Nec id negat S. Hieronymus in Epitaphio S. Paulae. Ibi enim tantum dicit duodecim Patriarcharum sepulcra adhuc sua aetate ostendi solita in Sichem: quia enim ibi primo sepulti sunt, hinc sepulcra eorum ibidem manserunt, et religiose a posteris asservata et frequentata sunt; esto ipsi deinde ex Sichem in Hebron translati sint, uti asserere videtur hic S. Stephanus. Paulo aliter respondet Pererius, nimirum, cum S. Stephanus nominat Jacob et patres nostros, solum intelligere Jacobi filios, non parentes: filios autem sepultos esse in Sichem, Jacobum vero in Hebron; ut sit enallage numeri, positi, pro positus; sicut discipuli dicuntur apud Matth., cap. XXVI, vers. 8, murmurasse contra Magdalenam effundentem unguentum super caput Christi, cum solus Judas murmurarit, ut ait Joannes, cap. XII, vers. 4. Verum haec enallage hoc loco duriuscula est, praecedit enim: « Et translati sunt in Sichem, » quod in plurali accipiendum esse, omnes consentiunt. Ergo et id quod ei copulatur, scilicet: « Et positi sunt in sepulcro quod emit Abraham, » in plurali ut sonat accipiendum videtur, non in singulari de solo Jacob.
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17. QUAM CONFESSUS, — id est professus erat, ut legunt nonnulli codices, hoc est promiserat cum jurejurando. Syrus, quam pollicitus erat cum juramento. Graeca enim jam habent ὤμοσεν, id est juraverat. Ita Tigurina. Forte Interpres noster legit ὡμολόγησεν, id est confessus, professus erat.
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18. NON SCIEBAT, — ignorabat quanta beneficia Joseph Hebraeis contulisset Aegypto, ideoque ab Hebraeis aversus eos affligebat.
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19. HIC CIRCUMVENIENS GENUS NOSTRUM, — κατασοφισάμενος, id est sophismatibus implicans, dolosis artibus quasi retibus capiens; Syrus, dolos componens. Exodi I, 10, Hebr. est נִתְחַכְּמָה (nithchakkemah), id est sapientiores simus eo: quod Noster clare vertit, sapienter, id est astute, opprimamus eum. Neque enim Aegyptii Hebraeos manifeste opprimere audebant, aut poterant, cum nullam hujusce rei causam haberent. Porro doli hi et fraudes Pharaonis narrantur Exodi I, scilicet: primo, quod vectigalibus et laboribus lateritiis eos afflixerit; secundo, quod obstetricibus mandarit, ut infantes eorum masculos in partu clam occiderent; tertio, quod jusserit, ut jam natos in flumen projicerent. UT EXPONERENT INFANTES SUOS. — q. d. Pharao coegit patres nostros exponere infantes suos, dum per ministros suos ita perscrutabatur domos Hebraeorum, ad rapiendum et mergendum infantes eorum, ut Hebraei eos non possent domi abscondere, sed cogerentur eos in agris, vel ripis fluminum exponere, uti a matre expositus est Moses, Exod. II, 3. Alium sensum dat Syrus, qui Graecum αὐτῶν vertit eorum, non suos, ut Noster. Sic enim habet: « Mandavit ut essent abjecti filii eorum ne viverent, » q. d. Praecepit Pharao suis Aegyptiis, ut filios Hebraeorum abjicerent in flumen ibique eos mergerent et occiderent. Utraque versio est commoda et vera. Utrumque enim fecit Pharao, et Graecum ἔκθετα, tam expositos, quam ejectos et projectos, scilicet in flumen, significat. NE VIVIFICARENTUR. — Refert hoc ad Pharaonem non ad patres infantium, q. d. Coegit Pharao Patres nostros exponere suos infantes, ne vivificarentur, id est vivi servarentur, sed expositi, vel fame morerentur, vel a lupis et feris devorarentur, vel reperti a ministris suis submergerentur. Graece est εἰς τὸ μὴ ζωογονεῖσθαι, id est ne vivi gignerentur, vel producerentur: quia antequam nascerentur, ab eo morte erant damnati, et paulo post nativitatem occidendi.
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20. MOYSES FUIT GRATUS DEO. — Graecum ἀστεῖος significat elegantem, ut vertit Noster, Exod. II, 2, urbanum, festivum: sed quia additur τῷ Θεῷ, hinc hoc loco idem est quod χαρίεις, vel εὐχάριστος, id est gratiosus, gratus, charus Deo, q. d. Moses infans adeo erat elegans, decorus et gratiosus, ut tam Deum, quam homines in sui amorem alliceret: elegantia enim corporis praeter solitum Mosi a Deo indita, effectus et indicium erat elegantiae, quae animae erat ab eodem indita et indenda. Unde Syrus vertit, fuit dilectus Deo. Sic et S. Chrysostomus et Œcumenius, qui tamen secundo, ἀστεῖος vertit, irreprehensibilis. Tertio, recentior quidam sic interpretatur: « Moses erat elegans Deo, id est insigniter elegans, eximie pulcher: » quae enim Deo pulchra sunt, eximia sint oportet. Sic in Scriptura vocantur « cedri Dei, montes Dei, » id est cedri et montes excelsissimi. Hinc Deus Mosen diligens, eum a submersione et morte, in vita mirabiliter servavit, eumque suis donis et gratiis cumulavit, ac tandem ducem populi sui creavit, qui per plagas et portenta admiranda Israelem educeret ex Aegypto. Aliter Cajetanus, q. d. « Fuit Moses Deo acceptus, non ex propriis meritis, sed ex Dei bonitate, tanquam aeternaliter praedestinatus, eique ad plurima bona opera agenda praeordinatus. » Ostendit hic Stephanus se Mosis non esse hostem, ut objiciebant Judaei, sed amicum et encomiasten. Allegorice, Moses elegans fuit typus Christi, qui fuit « speciosus forma prae filiis hominum, » Psalm. XLIV, 3, quia corpus perfectissimum habuit, utpote formatum et organizatum a Spiritu Sancto, ut index esset animae ipsius elegantissimae, pulcherrimae. Divinitas enim velut sol resplendebat per humanitatem Christi, eique suam pulchritudinem afflabat. Vide Abulensem, Paradoxo I, et Nicephorus, lib. I Histor., cap. ult., ubi Christi formam et figuram describit. Vere auctor Panegyrici ad Constantinum: « Natura ipsa, ait, magnis mentibus domicilia corporum digna metatur. » Et S. Ambrosius, lib. II De Virgin.: « Corporis, ait, species simulacrum est mentis figuraque probitatis. » Simile dat Maximus Tyrius, serm. 10: « Ut ante sol exoriens, inquit, praemittit fulgorem, qui cacumina montium illustret, uberioris lucis spe; ita splendescenti animo praefulget in superficie corporis decor, spem afferens multo melioris. » Id patet in Salomone, Sap. VII, 11; Davide, I Reg. XVI, 12; Josepho, Genes. XXXIX, 6; Judith, X, 4. Porro splendidum est mendacium Plinii, lib. XXX, cap. 1, Mosen magnum fuisse socium Jannis (qui fuit magus Pharaonis, contra Mosen decertans), imo magicae factionis apud Judaeos auctorem. Sic et alii Historici Gentiles de Mose et Judaeis, utpote sibi invisis, miras narrant fabulas et calumnias. Reliqua quae de Mose hic recenset Stephanus, explicui Exod. II, et sequent.
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25. EXISTIMABAT AUTEM. — Stephanus tacite perstringit Judaeos et judices suos, q. d. Patres vestri in figura non cognoverunt nec receperunt Mosen missum sibi a Deo Salvatorem: sic nec vos Christum Mose adumbratum et a me praedicatum agnoscere aut recipere vultis; idque clarius significat et inculcat vers. 35: « Hunc Mosen quem negaverunt, » etc.
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29. IN VERBO ISTO, — ad verbum istud, quia videbat propalatam esse suam caedem, quam putabat occultam.
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34. DESCENDI. — « Descensus Dei, ait S. Augustinus, lib. XVI De Civit., cap. V, significat aliquid in terra fieri praeter usitatum naturae cursum. » Descendere igitur dicitur Deus, non quasi de loco supero ad inferum se transferat, cum sit ubique; sed ἀνθρωποπαθῶς, cum in terra insigne quid operatur, praesertim circa ultionem impiorum, vel protectionem piorum, uti hic descendit ad liberandum Hebraeos de tyrannide Pharaonis, et ad Pharaonem cum suis perdendum. Sic descendisse dicitur Deus ad fabricam et fabros turris Babel, cum opus disturbavit per linguarum confusionem, Genes. XI, 5. Sic descendit in Sodomam, et protinus secuta est urbis et Pentapolis conflagratio, Genes. XVIII, 21. Sic descendit in montem Sina, cum in eo legem dedit Mosi et Hebraeis, Exod. XIX, 20.
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35. QUEM NEGAVERUNT, — uti vos negatis Christum Mosis antitypum; sed sicut iis invitis Deus Mosen constituit « principem et redemptorem, » Graece λυτρωτήν, id est liberatorem, scilicet populi sui ex Aegyptia servitute: ita et Christum nunc vobis invitis constituit principem et redemptorem mundi. CUM MANU ANGELI, — id est per manum, puta per opem, operam et ministerium, sive ductum angeli: nam « manus » significat tum potentiam, tum causam mediam et executricem. Manus enim omnium artium et operum est administra, ait Cicero.
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37. HIC EST MOYSES, QUI DIXIT FILIIS ISRAEL: PROPHETAM SUSCITABIT VOBIS DEUS, — puta Christum, Prophetarum principem. Ecce hic est scopus dictorum de Mose a S. Stephano, nimirum ut ostendat Mosen prophetasse de Christo, ac proinde se non adversari Mosi, sed potius consentire dum Christum praedicat: Judaeos potius adversantes Christo, adversari quoque Mosi, Christi praenuntio.
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38. HIC EST QUI FUIT IN ECCLESIA, — puta in populi fidelis coetu et congregatione, cui ipse praeerat. VERBA VITAE, — Decalogum aliasque Dei leges, quarum observatione ad vitam beatam et aeternam in coelis ingredimur.
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39. AVERSI SUNT CORDIBUS SUIS IN AEGYPTUM, — scilicet redire volentes. Aliter Vatablus, q. d. Desiderio Aegypti flagrarunt: est hebraismus.
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41. ET VITULUM FECERUNT. — Recte: hoc enim est sensus lectionis Hebraeae; Syrus vero, verbum alia forma legens, vertit in singulari, et vitulum fecit, scilicet Aaron. Aaronem id fecisse, non magos Aegyptios, ut vult Lippomanus, patet Exod. XXXII, 2 et 3. Certum est ergo Aaronem hic graviter peccasse, quia debebat potius morti se exponere, quam furenti populo idolum fabricare. Ita Cyrillus Hierosolymitanus, Catechesi II. Metus tamen mortis, et « furor » populi qui eum coegit fabricare vitulum, effecit ut hoc ejus peccatum minus esset: coactio enim et metus minuunt voluntarium quod requiritur ad culpam et peccatum. Et hoc tantum volunt S. Ambrosius, epist. 32, Theodoretus, Lyranus, Abulensis, Hugo et alii, in Exod. XXXII, dum Aaronem excusare conantur. Nota Deum permisisse duos summos Pontifices, unum veteris, alterum novi Testamenti, labi in re tam gravi, qualis erat idololatria et negatio Christi, scilicet S. Petrum et Aaronem, ut doceret eos et posteros compati lapsibus subditorum. ET LAETABANTUR IN OPERIBUS MANUUM SUARUM, — puta in idolo, scilicet vitulo quem fabricarunt, circum illum quasi Deum choros et choreas agendo, cantando, convivando, etc.
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42. CONVERTIT AUTEM DEUS. — ἔστρεψε, quod Vatablus vertit, avertit se ab eis Deus; Pagninus, convertit se; alii, retraxit se ab eis. Melius Noster vertit active, convertit: στρέφω enim idem est quod flecto, converto, inflecto, q. d. Deus videns Judaeos continue sibi rebelles, convertit et tradidit eos servire militiae caeli, id est adorare solem, lunam et astra: convertit, inquam, et tradidit eos, non positive impellendo, sed permissive et occasionaliter, nimirum deserendo eos sua ope et gratia, atque occasiones objiciendo, idque in poenam rebellionis et praecedentium peccatorum ipsorum: nimirum omnes gentes vicinas, quae idola astraque colebant, ditando et prosperando, quae proinde Judaeos ad idolorum cultum provocarunt, spe similis prosperitatis rerumque abundantiae. Quem modum plenius explicui, cap. 36 et 37 in Prophetas Majores. IN LIBRO PROPHETARUM. — Amos, cap. 5, vers. 22, cujus verba, quae hic recitat Stephanus, ibidem explicavi: hic ergo ea non repetam, nec actum agam.
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43. MOLOCH. — Meloch, Melech, vel Melchom, id est « rex eorum, » est Saturnus, vel Jupiter, vel sol, qui in militia coeli eminet et effulget ut rex. Rempham est Lucifer, sive stella Veneris: hanc enim etiamnum colunt Saraceni et Turcae nomine Cubar; unde adorantes exclamant: Alla ova Cubar, hoc est, « Deus et Venus, » quod ipsum memorat Constantinus Imperator [Porphyrogenitus], lib. De Administr. Imp., ad Romanum filium, cap. XIV. Vide dicta Amos, cap. V, vers. 25.
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44. TABERNACULUM TESTIMONII, — id est foederis; dicitur testimonii, quia continebat arcam in qua erat lex sive tabulae legis, quae vocatur testimonium, quia Judaeis testabatur voluntatem Dei, quid scilicet eis praeciperet, quidque ab eis exigeret Deus. Tabernaculi fabricam vide Exod. cap. XXVI, vers. 1. UT FACERET ILLUD SECUNDUM FORMAM QUAM VIDERAT. — Deus ideam tabernaculi Mosi ostendit in Sina, ut juxta eam illud fabricaret. Hoc est enim quod ei ait: « Inspice, et fac secundum exemplar quod tibi in monte monstratum est, » Exod. cap. XXV, vers. 40.
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45. QUOD ET INDUXERUNT. — q. d. Patres nostri tabernaculum cum arca, duce Jesu, id est Josue, induxerunt in Chanaan, quae erat possessio gentium, id est Chananaeorum quos Josue ea expulit. Arca enim praeibat castra, et in arca Deus quasi residens, pro Hebraeis pugnans cadebat Chananaeos, Josue III, 14. USQUE IN DIEBUS DAVID, — id est, ut habent Graeca et Syriaca, usque ad dies David, q. d. Tabernaculum Mosis duravit usque ad tempora Davidis: nam David per Salomonem, vice Tabernaculi exigui et mobilis, stabile et augustum aedificavit templum. Ita Lyranus, Glossa et alii. Unde explicans subdit:
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46. QUI INVENIT GRATIAM ANTE DEUM (puta gratus, dilectus et e toto Israele in regem electus fuit a Deo), ET PETIIT UT INVENIRET TABERNACULUM DEO JACOB, — cum nimirum « juravit Domino, et votum vovit Deo Jacob: Si introiero (id est quod non introibo) in tabernaculum domus meae, etc., donec inveniam locum Domino, tabernaculum Deo Jacob, » locum scilicet, in quo Deo templum (in quo tabernaculum Mosis includam) erigam; Psal. CXXXI, vers. 2 et seq. Hoc autem videtur vovisse David in plaga qua Deus per angelum percussit populum, ob eum a Davide numeratum, II Reg. XXIV, 1. Tunc ergo, ut Deum sibi populoque infensum placaret, vovit se non introiturum domum suam donec Deus ei revelaret locum quem petebat, nimirum in quo ei aedificaret templum ad solemnem perennemque cultum, supplicationes et sacrificia. Unde Deus tunc per Gad prophetam revelavit ei se velle coli in Moria monte, super quem conspexerat angelum gladium vibrantem in populum. Quocirca David illico in eodem Deo sacrificium obtulit, emitque arcam Ornan Jebusaei caeteraque omnia ad fabricandum in ea templum opportuna comparavit. Ita tradunt Hebraei. DEO JACOB. — Quem scilicet coluit Jacob, qui alio nomine dictus est Israel, omnesque ejus posteri, puta Israelitae: quique vicissim se Jacobo et Israelitis jugiter Deum, id est patrem, protectorem et benefactorem eximium exhibuit, cum multi ex posteris Abrahae, puta Ismaelitae, et ex posteris Isaac, puta Idumaei, Deum non coluerint, nec vicissim ab eo pro populo suo habiti sint. Dei enim Ecclesia, sive populus fidelis, duntaxat erat domus Jacob, id est populus Israel.
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47. DOMUM, — templum. Hoc enim est domus Dei apud homines.
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48. SED NON EXCELSUS IN MANUFACTIS HABITAT. — q. d. Deus proprie non eget, nec habitat in domibus, puta templis manu fabrorum aedificatis et factis; ipse enim est עליון Elion, id est Excelsus et Altissimus, qui non tantum terram, sed et coelos omnes sua majestate et gloria, aeque ac situ et immensitate transcendit, ideoque ubique est, et ubique latria colendus. Notat Stephanus Judaeos, qui Deum templo suo delectari eique quasi affixum putabant, unde putabant se esse invictos: Deum enim nunquam passurum domum suam capi et possideri a Chaldaeis. Hinc Jeremiae, cap. VII, templi excidium praedicenti, acclamabant: « Templum Domini, Templum Domini, Templum Domini est. » Dicit ergo Stephanus: Ne insolescatis vestro templo ejusque ritibus judaicis, quasi illi perpetuo futuri sint; neve despiciatis Christum et Ecclesiam, quasi adhuc carentem templo. Nam suo tempore non unum, ut vos, sed plurima et augustissima toto orbe habebunt templa. Deus enim proprie non habitat in templo, ut vos putatis; sed formaliter habitat in seipso suaque divinitate, immensitate; participative vero et effective per operationem habitat in toto mundo, praesertim vero in mentibus fidelibus et sanctis, quales nunc habent Christiani, non Judaei. SICUT PROPHETA DICIT. — Isaias, cap. LXVI, ubi haec ejus verba explicui.
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49. QUIS LOCUS REQUIETIONIS MEAE. — q. d. Ego habito et quiesco in meipso, uti antequam mundum crearem per aeterna saecula in meipso habitavi et quievi: nulla ergo mihi a vobis, o Judaei, aedificari potest domus et templum, nisi ad hoc tantum, ut in illo a vobis colar, vos exaudiam, vobis adsim et prosim: vobis, inquam, non mihi.
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51. DURA CERVICE, — ut eam cum mente flectatis Deo Christoque ejus, q. d. Duri, cervicosi, inflexibiles, pervicaces estis in resistendo Christo et Evangelio. Quaeres, cur Stephanus, hucusque lenis et mansuetus, nunc subito acer conetur et fulminet in Judaeos? Respondet primo, Œcumenius, quia videbat illos non advertere animum his quae dicebantur, sed persistere in sua pertinacia et perfidia persequendi Christum et Christianos, ipsumque Stephanum occidendi. Duros ergo dure increpat, juxta praeceptum Apostoli ad Tit. I, 13. Forte etiam eos intuitus, vidit magis a se aversos, magisque in vultu et gestu accendi eorum odia et iras, eo quod saepius taxasset patres eorum quasi Mosis rebelles, ac dixisset Deum non egere, nec habitare in templo Hierosolymitano. Jure ergo eorum duritiem increpat et contundit agens cum iis quasi desperatis. Secundo, ut ostenderet zelum in Christum Christique fidem, insectando Judaeorum incredulitatem et perfidiam. Unde S. Augustinus, serm. 1 De Sanctis, docet S. Stephanum hic significare se perfecto odio odisse non Judaeos, sed Judaeorum pervicaciam. Tertio, ut declararet libertatem et fortitudinem Evangelici, imo Apostolici spiritus. Quarto, quia ambiebat et anhelabat ad martyrium, quod exterius videbat sibi a Judaeis parari, et interius a Deo sentiebat se ad id agi et incitari. Tropologice, S. Fulgentius, serm. De S. Stephano, docet S. Stephanum dare hic formam concionatoribus et Praelatis, ut vitia subditorum acriter insectentur, et tamen apud Deum pro eis intercedant; hanc enim esse perfectam charitatem: « Ita ut ideo, ait, in oratione quam postea pro eis fudit, audiri meruerit lenitas ejus, quia sine charitate non fuit in correctione severitas; et Ecclesiasticum dispensatorem erudierit, ut ad corrigendum cujuslibet peccati errorem, non desit in ore correptio, et ad Deum pro eo supplex effundatur oratio; ut qui malum fecit, per increpationem de malis operibus confundatur, et per orationem apud Deum adjuvetur. » Aeque acris objurgatio, Isai. I et X; Jer. XXII et XXIII, Ezech. et aliorum Prophetarum correptio non tantum populi, sed et principum regumque Juda. Similis fuit Machabaeorum in Antiochum, II Mach. VII, S. Laurentii in Valerianum, S. Vincentii in Dacianum, S. Sebastiani in Diocletianum, aliorumque Martyrum in tyrannos libertas, fortitudo, zelus et increpatio. Pulchre S. Augustinus, serm. 1 De Sanctis: « Eia, ait, S. Stephane, dic aliquid Judaeis, ut incipias lapidari, et possis coronari; jaculare verba, et excipe saxa. Dic aliquid de incircumcisis cordibus, et morieris lapidibus. » ET INCIRCUMCISIS CORDIBUS ET AURIBUS. — q. d. Vos estis rebelles et obstinati, qui cor et aures infidelitatis pellicula obductas habetis, ut credere non possitis, quia illam circumcidere et auferre non vultis. Hinc Constantinus Imperator rebellibus Judaeis jussit amputari auriculas, uti tradit S. Chrysostomus, hom. 2 Contra Judaeos. In hujus rei symbolum S. Petrus Malcho, contra Christum prae caeteris insolescenti, amputavit auriculam dextram, ut repraesentaret Judaeos perdituros aurem dextram, qua spiritualia et coelestia Christi dogmata capiant, nec nisi sinistra aure Dei et Mosis mandata percepturos, qua videlicet res temporales tantum curent, ut ait S. Ambrosius, in cap. XXII Lucae, donec Christus in fine mundi per Eliam eis aurem dextram restituat, ut nunc omnis Israel salvus fiat.
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52. JUSTI, — Christi. Hic enim antonomastice vocatur justus, quia ita eminenter justus est, ut omnes in se credentes justificet. Unde a Daniele, cap. IX, vers. 24, vocatur « Sanctus Sanctorum et justitia sempiterna. » Vide Isai. XLV, 8, et Jerem. cap. XXIII et sequent. CUJUS VOS NUNC PRODITORES ET HOMICIDAE FUISTIS. — Quia per Judam eum prodidistis, ejusque proditioni consensistis, imo eam pecunia emistis. Rursum prodidistis eum Pilato, postulantes eum occidi et crucifigi.
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53. IN DISPOSITIONE ANGELORUM. — Graecum διαταγὴ significat dispositionem, ordinationem, praeceptum: διατάττω enim significat collocare, disponere, in ordinem componere, edicere, mandare. Unde Syrus, Tigurina et Vatablus vertunt: « Per praecepta et mandata Angelorum. » Angelus enim vice Dei quasi legatus, proclamans legem ex Sina, jubebat eam omniaque ejus praecepta servari. Verum Noster melius vertit, in dispositione Angelorum, id est: primo, ministerio Angelorum; secundo, proprie in dispositione, quia Angeli recto ordine legem disponentes, tradiderunt Mosi. Nam primo, Exod. XX, tradiderunt legem naturalem, puta Decalogum: inde cap. XXI, vers. 22, tradiderunt leges judiciales; denique cap. XXV et seq., tradiderunt leges caeremoniales. Rursum Angeli ita disposuerunt legem Mosaicam, ut media esset inter legem naturae, quasi ea perfectior, et legem Evangelii, quasi ad eam, utpote perfectiorem, se suosque dirigens et ducens. Tertio, dispositio haec complectitur omnes dispositiones (Graece enim est διαταγάς, in plurali) et prodigia quae, quasi pompa, vel antecesserunt, vel comitata, vel secuta sunt legem, puta quod Angeli jusserint populo, ut se praepararet ad accipiendum legem per purificationem et sanctificationem, id est lotionem vestium et abstinentiam ab uxoribus; Mosi vero, ut ascenderet in Sina montem; quod Angeli daturi legem descenderint in Sina cum igne, fumo et terrae motu; quod voce tubali Decalogum ex Sina proclamarint, etc., quae narrantur Exod. XIX. Haec enim pompa optime disposita, vocatur hic dispositio: per eam enim populo rudi significabatur legis et legislatoris dignitas, terror, potentia et magnificentia, ut eam religiose observarent, nec violare auderent. Quarto, dispositio significat distributionem legum in tres classes, quae plene et perfecte quoquoversum disponebant, formabant et componebant vitam moresque Hebraeorum. Prima enim classis erat Decalogi et legis naturalis, quae recte eos in se componebat, ut actus eorum tum interni, tum externi essent conformes rectae rationi et legi aeternae. Secunda erat legum caeremonialium, quibus rite et sancte colerent Deum, eique debitum honorem exhiberent. Tertia erat legum judicialium, quibus disponebantur ut recte se gererent erga proximos, eisque sua jura et debita tribuerent. Mystice et anagogice, haec dispositio significabat eos qui legem servarent, se disponere ad vitam statumque Angelorum, ut inter Angelos coelestes quasi Angeli terrestres angelice vivant Deoque serviant, et post hanc vitam inter eorum ordines et hierarchias pro meritis disponantur et referantur. Ita Œcumenius: « Christi, ait, proditores et occisores dicit, quod eorum essent participes qui ipsum crucifixerunt, idque cum legem accepissent ordinationes habentem, quae facerent eos qui ipsam opere complerent, Angelis similem servare politiam. » ANGELORUM. — S. Chrysostomus, Ambrosiaster, Euthymius, Theophylactus, S. Thomas et alii commentantes in Galat. III, 19, per angelos accipiunt Dei nuntios, puta Mosen, Aaronem et Josue. Verum simplicius illi ipsi, et alii passim veros accipiunt angelos. Idem docet S. Paulus, Galat. III, 19, et Hebr. II, 2. Angeli enim sunt administratorii spiritus a Deo in ministerium missi, ut ait Apostolus, Hebr. I. Porro dicit angelos in plurali, quia etsi unus fuerit primarius angelus, v. g. S. Michael, qui nomine Dei decalogum proclamavit in Sina, is tamen honoris causa multos alios inferiores angelos habuit asseclas, qui ignem, fumum, terrae motum, tonitrua caeteraque prodigia partitis inter se operis excitarunt. Porro S. Stephanus legem veterem vocat Angelorum, non Mosis: Primo, ut ostendat quanti eam faciat et refellat calumniam Judaeorum, qui eum quasi contemptorem et hostem legis Mosaicae accusabant. Secundo, ut arguat Judaeorum ingratitudinem et inobedientiam, qui legem angelicam, utpote a Deo per angelos datam, non custodierint; nec Christum in lege adumbratum et praedictum receperint. Blasphemiam ergo legis contemptae, quam adversarii ipsi objecerant, in ipsosmet retorquet. Tropologice: verius arguas Christianos, qui legem Evangelicam, quae non per angelos, sed per ipsum Dei Filium, ea de causa incarnatum, data est, non observant, qui proinde graves ipsi poenas dabunt, uti minatur Apostolus, Hebr. II, 2, et XII, 25.
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54. DISSECABANTUR, — διεπρίοντο, id est disserrabantur, serra scilicet irae, angoris et indignationis. Vide dicta cap. V, 33. Notat S. Chrysostomus angoris Judaeorum causam fuisse, quod vellent occidere Stephanum, nec tamen ad id justam causam invenirent. Stephanus enim legem laudarat, sed ipsos violatae legis accusarat: furunt ergo et strident frendentque in eum dentibus, quod verum dixerit, ipsosque acriter taxarit, nec tamen honestum se de eo vindicandi titulum captare queant. Esto enim eum, ut in suos maledicum calumniari, ejicere aut flagellare possent; non tamen occidere, quod volebant. Pulchre S. Augustinus, serm. 6 De Sanctis: « Super martyrem Stephanum, inquit, dentibus colubrinis stridebant, quem quasi serpentem in corde habebant. »
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55. CUM AUTEM ESSET PLENUS SPIRITU SANCTO (Syrus, plenus fide et Spiritu sanctitatis), INTENDENS IN COELUM. — Significatur hic nova plenitudo, puta novus illapsus et impulsus Spiritus Sancti roborans Stephanum contra furorem Judaeorum, ut eum constanter ferret et etiam desideraret, et ut in eo exsultaret, magno amore et desiderio Christi. Moraliter: Petrus Damianus, serm. De S. Stephano, notat Spiritum Sanctum docere oculos intendere in coelum: « Quia, inquit, qui Spiritu divinitatis afflatur, conculcatis terrestribus, coelestibus inhiat et aeternis: » ubi enim est oculus, ibi et cor et amor. Ex adverso mundani terram intuentur, quia terrenis inhiant: qui de terra est, terra loquitur. Rursum, pii in tribulationibus in coelum aspiciunt dicuntque cum Davide: « Levavi oculos meos in montes, unde veniet auxilium mihi, » Psal. cxx, 4. Mundani ad humana auxilia respiciunt eaque conquirunt: ideoque justo Dei judicio ea non inveniunt. Vide dicta cap. I, vers. 9 et 11. Causa fortitudinis est intentio in coelum. Unde Plato, in Cratylo: « ἀνδρεία, inquit, id est fortitudo, dicitur quasi ἄνω ῥοή, id est sursum fluxus: quia fortitudinis est malis obviis obniti, sursumque ferri. » Qui id facit, est ἀνήρ, id est vir, et ἄρρην, id est mas, non femina. Unde idem in Apologia Socratis, eum injuste damnatum ad mortem, eo quod deos plures negaret, unicumque duntaxat esse assereret, ita se consolantem laetoque animo morientem inducit, ut dicat: « Nihil unquam bono viro quidquam mali evenire posse, nec vivo, nec mortuo; neque unquam ejus res a diis negligi. Nec sane meae res istae fortuito contigerunt, sed hoc mihi certum perspicuumque est; mihi et mori, et negotiis adeo liberari melius esse atque condicibilius. Illic versabor cum Orpheo, Musaeo, Hesiodo, Homero, cum Minoe, Rhadamanto, cum Ajace et aliis injuste damnatis, uti ego injuste damnor. » VIDIT GLORIAM DEI. — Primo, aliqui censent Stephanum vidisse Dei essentiam. Ita aliqui apud Lyranum. Favet Gregorius Nyssenus, orat. De S. Stephano, dum ait « eum vidisse ipsum lumen in lumine Dei, plena mentis comprehensione, atque Deum et Trinitatem. » Et Hilarius Arelat., hom. De S. Stephano, asserit eum jam tunc accepisse praemium, et vidisse Deum; et quod sperabatur desideriis, oculis ejus demonstratum, et spem in re, spiritu adhuc intra carnem militante, perfectam. Et S. Augustinus, serm. 96, affirmat « eum vidisse revelata facie Patrem, Filium et Spiritum Sanctum. » Et serm. 99: « Vidisse Deum, ac Trinitatem ipsam et divinitatem. » Verum, Exod. xxxiii, 11, et II Cor. xii, ostendi nec Mosen, nec Paulum in raptu, nec quem alium in hac vita vidisse Dei essentiam. Secundo, alii censent Stephanum vidisse Deum Deique gloriam, non in se, sed in imagine aliqua, puta in phantasmate a Deo in phantasia ejus efformato repraesentatam, quomodo Isaias, cap. VI, vidit Deitatem et Trinitatem per schema quoddam corporeum, uti ibidem dixi. Unde Beda, Retract. in Acta, ait Stephanum futurae vitae gaudia in hac adhuc vita, cum divinitus sublimatus esset, esse speculatum eo modo quo Paulus cum raptus est ad tertium coelum. Tertio, Dionysius Carthusianus censet hanc Stephani visionem non fuisse imaginariam, sed pure intellectualem in apice mentis, qualis solet esse contemplantium et exstaticorum, per splendidissimam quamdam irradiationem increatae lucis aeternae. Quarto et simplicius, Cajetanus et alii censent Stephanum vidisse gloriam Dei, id est claritatem quamdam corporalem eximiam et augustam, ita ut Dei praesentiam testaretur et prae se ferret: hanc enim vidit Stephanus oculis corporeis, dum eos in coelum intendit; aeque ac iisdem vidit Jesum stantem a dextris virtutis Dei: nulla enim est qualitas, quae nobis Majestatem et gloriam Dei magis repraesentet, quam lux, claritas et fulgor insolitus. Et sic Moses et Hebraei saepe dicuntur vidisse gloriam Dei, quia viderunt coelestem quamdam lucem et splendorem, quae Dei Majestatem repraesentaret. Sic Exod. xxiv, 17, dicitur: « Erat autem species gloriae Domini quasi ignis ardens. » Similia sunt, Num. xiv, 10; et III Reg. viii, 10, et alibi. Et sic Apostoli in transfiguratione viderunt gloriam Christi, quia resplenduit facies ejus sicut sol, Matth. xvii. Porro, cum oculis corporis S. Stephani elevati sunt a Deo pariter oculi phantasiae et mentis, ut sublimius coeli empyrei Deique gloriam, quasi ejus jam candidatus, contemplaretur, uti dixerunt auctores secundae et tertiae sententiae. Unde Petrus Damianus, serm. De S. Stephano: « Si, ait, vidit oculis corporalibus, certum est hunc omne hominum genus disparitate gloriae praetervolasse, et pennis fidei et virtutum incorporeis, etsi non comprehendisse, apprehendisse tamen luminibus. » Et hoc tantum videntur voluisse S. Augustinus, Hilarius et Nyssenus citati pro prima sententia: dum enim dicunt Stephanum vidisse Deum, intellige non in essentia sua, sed in imagine vel specie sua, partim corporea, qualis est lux et claritas; partim incorporea, qualis est phantasma et visio mentalis. ET JESUM STANTEM A DEXTRIS DEI. — Sic lego cum Romanis et Graecis: ergo dele « in virtutis, » quod nonnulli interserunt. « Dei, » id est gloriae, sive lucis augustae, quae Deum repraesentabat, uti paulo ante dixi. Porro Christus dicitur stare a dextris Dei Patris, non quasi ei non sit consubstantialis qua Deus est, sed qua homo Verbo unitus, eo sensu quem dedi Coloss. iii, 1. Ubi et addidi Christum dici sedere a dextris Dei, ad significandam ejus regiam Majestatem, dominium et potestatem judiciariam: stare vero, primo, quia hic situs est naturalis corporis valentis et gloriosi. Ita S. Chrysostomus, Œcumenius, Beda et S. Gregorius, hom. 29 in Evang., et S. Augustinus, Quaest. LXXXVIII inter Quaest. novi Testamenti. Secundo, stat quasi miles et dux, cum, et pro Stephano pugnaturus contra Judaeos. Unde Petrus Damianus, orat. De S. Stephano: « Christus, ait, cum Patre stante stabat, et cum bellante bellabat, nec minor erat illo, » ut suum juvaret et propugnaret athletam. Et S. Ambrosius, in Psal. lxi, ait Stephanum interritum inter hostes et saxa stetisse, quia immobilis fide immobilem Christum vidit, illique se totum animo obtutuque affixit. Addit S. Augustinus, serm. 98 De Diversis, Stephanum vidisse quoque angelos, quasi milites Christum ducem suum sequentes, et pro se quasi commilitone suo decertantes. Ferunt Alexandrum Magnum prandere solitum ad tibias, cumque tibicines, mutato tono delicioso, bellicum intonarent, subito arrectum sine sensu corripuisse lanceam; quod evidens erat indicium pugnacis animi et virtutis imperatoriae. Longe verius Christus in coelo empyreo deliciis affluens, suorum fidelium rebus et luctis ita intendit, ut simul ac increpuerit luctantium clamor, illico a deliciis assurgat ad arma. Stat ergo hic armatus omnipotentia sua, ut Stephanum Judaeis insuperabilem reddat. Ita stetit astititque S. Antonio certanti contra daemones, uti scribit S. Athanasius in ejus Vita. Tertio, stat Christus quasi advocatus et quasi sacerdos Stephanum in martyrio, quasi victimam et holocaustum suavissimum Patri oblaturus, ait S. Ambrosius, lib. III De Fide, cap. ult. Quarto, stat quasi agonotheta, ut animam Stephani victoris cum triumpho excipiat, eique bravium victoriae consignet, ac juxta nomen, corona gloriae eum coronet. Ita S. Ambrosius, epist. 82. Porro Stephanus naturali oculorum acie pertingere non poterat ad coelum empyreum, ibique videre Jesum in sua forma et quantitate, cum multas stellas quae sunt in firmamento, ac consequenter longe inferiores coelo empyreo, videre non possimus, quae tamen non tantum corpore Jesu, sed toto terrae globo longe sunt majores. Ergo vi divina confortatus et elevatus fuit ejus oculus et visus, ut Jesum integrum in sua specie et figura in coelo, imo super coelum empyreum stantem clare, distincte et perfecte videret. Symbolice: S. Augustinus, Quaest. LXXXVIII super novum Testamentum, docet Christum stare ut Stephano stanti, patienti et reo, ipse quoque stans, quasi patiens et reus compatiatur. Quaerit enim Augustinus, cur Christus ante triumphos visus sit Isaiae, cap. vi, sedens, Stephano autem post triumphos stans? ac respondet: « Quoniam tunc, inquit, in pace erat causa divinitatis ejus; in Stephano autem Salvatoris causa vim patiebatur, ideo sedente judice Deo stans apparuit, quasi qui causam diceret. Omnis enim qui causam dicit, stet necesse est. At quia bona causa ejus est, ad dexteram judicis stabat. » Haec Augustinus. Allusit ad veterem romanum morem, quo non tantum rei stantes causam dicebant, sed et parentes, cognati, amici cum illis simul stabant sordidati, intonsa barba et capillis, ac si ipsi cum reo rei essent: ejus enim sortem in se suscipiebant. Ita enim hic Christum Stephano causam suam agenti compati, assistere et quasi reum cum reo stare, ut ejus litem agat et peragat. Sic Deus visus est Mosi in rubo ardenti, Exod. iii, ut significaret se ipsi et Hebraeis in Aegypto afflictis, et quasi in rubo ardenti constitutis condolere, et re ipsa compati, eamdemque cum ipsis sortem et conditionem subire, ut eos consolaretur, juvaret et liberaret. ECCE VIDEO COELOS APERTOS. — Stephanus primus post Christum vidit coelos apertos; vidit et introivit, ut canit Ecclesia: sed ante eum, in Christi baptismo, aperti sunt coeli, eosque apertos vidit non solus Christus, sed omnis astantium turba, aeque ac columbam inde descendentem in Christum, quae erat index Spiritus Sancti; ac vocem inde in eumdem a Patre delapsam audivit: « Hic est Filius meus dilectus, in quo mihi complacui, ipsum audite. » Quae omnia non imaginaria, sed sensibilia fuerunt, et realiter contigerunt, idque primo, ad hoc, ut vox e coelo labens Christi dignitatem Joanne ipsum baptizante majorem significaret; secundo, ut coelum Christo et per Christum omnibus aperiri monstraretur, ait ibidem S. Chrysostomus; tertio, ut vis baptismi coelestis indicaretur, nimirum, per illum gratiam coelestem dari, quae nobis coelos aperiat et in eos inducat, ideoque per baptismum nos ad coelestem vitam et ad coelestia dona et bona vocari. Ita S. Thomas, III part., Quaest. XXXIX, art. 5. Quaeres: Quomodo coeli solidi aperiri potuerunt? Respondeo: Aliqui imaginantur eos vere fuisse apertos, quasi realiter eorum soliditas divisa et discissa sit. Verum haec est vulgi rudis crassaque imaginatio: hoc enim naturaliter est impossibile, supernaturaliter superfluum. Secundo, alii censent per fulgura et fulgetra crebro a Deo immissa, visum fuisse hominibus aetherem dividi et aperiri; unde vox quasi tonitruum erupit: « Hic est Filius meus, etc. » Favet, Psal. xxviii, 3 et 6, in sensu allegorico: idque ad hoc, ut per haec terribilia populus excitaretur ad intuendam hanc coeli aperturam, et audiendam vocem in Christum illapsam, juxta illud Ps. lxxvi: « Illuxerunt coruscationes tuae orbi terrae. » Sic ait Silius Italicus: « Ruptoque polo, micat igneus aether, » id est fulgurat. Et Statius: « Abrupta tremiscunt fulgura, et attritus subita face rumpitur aether. » Ita Prado in Ezechiel. I, 1. Tertio, alii censent coelos realiter non fuisse apertos, sed per visionem intellectualem, vel imaginariam S. Stephano aliisque inditam, uti Ezechieli, I, 4, per visionem aperti sunt coeli. Ita Auctor Imperfecti in Matth. cap. iii, et S. Thomas loco citato. Verum quia in baptismo Christi vox fuit realis, aeque ac columba; et Stephanus realiter oculis corporeis vidit Christum in coelis apertis: hinc Quarto, alii melius censent in baptismo Christi visum fuisse verum quemdam hiatum, hoc est speciem aperturae sensibilis in suprema aeris regione, ex qua vox illa de coelo labi videbatur cum columba. Porro hiatus hic hoc modo factus est: fecit Deus partes aeris extremas et supremas densiores et lucidiores, ita ut ad illas terminari posset intuentium visus: aerem autem interjectum fecit manere rariorem, ita ut de more non videretur: hoc enim modo videbatur hominibus in aere esse hiatus, vacuum et apertura. Ita Suarez, III part., Quaest. XXXIX, art. 5; Euthymius, Jansenius et alii in Matth. cap. III. Tales hiatus quasi spectra saepe apparent in aere, de quibus Aristoteles et Philosophi in Meteoris. Verum quia Stephanus hic non tantum aerem, sed et coelos omnes apertos vidit usque ad convexam superficiem coeli empyrei, ubi vidit Jesum: hinc Quinto et genuine, dico coelos hic dici et fuisse non scissos, sed apertos, id est patentes; quia nimirum oculus ejus per Dei concursum supernaturalem elevatus, coelos omnes quasi patentes penetravit, et porrectus fuit usque ad coelum empyreum, ut in eo clare perspiceret Dei gloriam et Jesum a dextris Dei. Sic enim nos per aerem apertum videmus remota, puta solem, lunam, astra; ita Stephanus per coelos apertos, id est patentes et perspicuos, vidit gloriam Dei et Christi: ad hoc enim duntaxat ei aperti sunt coeli. Porro hoc magnae puritatis et fervoris Stephani fuit indicium. Ait enim: « Video coelos apertos, » q. d. Non timeo vestras, o Judaei, minas, nec mortem; quia video coelum apertum, ut me in suum civem ad gloriam aeternam suscipiat. Secundo, his verbis invitavit eos ad poenitentiam, q. d. Caelum aeterni gaudii, salutis et felicitatis apertum est; videte, ut accurratis et introeatis antequam claudatur, juxta illud: « Dum lucem habetis, credite in lucem, ut filii lucis sitis, » Joan. xii. Et: « Dum tempus habemus, operemur bonum, » Galat. vi. Quod si tempus poenitentiae neglexeritis, scitote Deum e coelo aspicere vestra scelera, eumque fore judicem et vindicem, ut e coelo in gehennam et tartara vos deturbet et praecipitet. Ita Moneta, celebris Bononiae Doctor, ad capessendum S. Dominici institutum permotus est cujusdam ex eo concionatoris, haec verba S. Stephani explicantis voce, dicentisque: « Ecce nunc coeli aperti sunt volentibus introire; sed mox in aeternum claudentur iis qui hoc vitae et bene agendi tempus neglexerint, » uti narrant Chronica ordinis S. Dominici, part. I, lib. II, cap. xxxvii. ET FILIUM HOMINIS, — id est Christum, qui antonomastice vocatur « homo, » quia homo Deus. Quaerit S. Augustinus, serm. 3 De Sanctis, cur S. Stephanus Christum vocarit « Filium hominis, » et non potius Filium Dei, qui dignior est titulus? ac respondet: Quia Judaei confitebantur Filium Dei, sed negabant Filium hominis, id est incarnationem Verbi: « Ut, ait, ad confutandam Judaeorum incredulitatem, ille martyri ostenderetur in coelo, qui a perfidis negabatur in mundo; et illi testimonium coelestis veritas daret, cui fidem terrena impietas derogaret. » Porro solum Stephanum vidisse Jesum et gloriam Dei docet S. Augustinus, serm. 92 De Diversis: « Soli, ait, apparebat, et alii non videbant, sed invidebant; » innuitque Judaeos vidisse in fronte Stephani crucem, quasi ea signatus esset tanquam signo thau, Ezech. ix. Crux enim est signum Christi et Christianorum. Censent nonnulli Christum exiliisse de coelo, ac propius accessisse, ut seipsum commode Stephano videndum exhiberet. Verum contrarium videtur verius, scilicet eum suo loco mansisse in coelo empyreo, ibique visum a Stephano: Primo, quia Stephanus vidit Jesum stantem juxta gloriam Dei, id est juxta Deum Patrem; gloriam autem suam Pater Beatis ostendit in coelo empyreo. Secundo, quia vidit non coelum, sed coelos apertos, omnes scilicet, ait Petrus Damianus, serm. De S. Stephano: ergo et empyreum, ut scilicet ibi videret stantem Christum. Tertio, quia Stephanus vidit locum Beatorum, in quem jam vocabatur per martyrium, in quo praesidet Jesus. Dices: Naturaliter oculus hominis aciem suam nequit porrigere tam alte et remote. Respondi jam et dixi supernaturaliter a Deo elevatam, et eo usque extensam fuisse aciem visumque Stephani. Quaeres: Cur id dicit Stephanus Judaeis, qui Jesum non videbant, nec eum a Stephano videri credebant? Respondeo: Id dicit partim ex ardenti amore in Jesum, ac desiderio eo fruendi, q. d. Video Jesum amorem meum, me invitantem: ad eum anhelo et propero; quare non curo, imo desidero vestra saxa, ut per illa transeam et transvolem ad meum Jesum. Ita S. Augustinus, serm. 94 De Diversis: « Non tacuit Stephanus quem vidit, ut perveniret ad eum quem vidit; imo festinabat mori pro illo, ut viveret cum illo, » inquit idem, serm. 95. Secundo, id dicit ex ingenti fiducia, zelo et fortitudine, quasi dicat: Non contra me mortalem pugnatis, o Judaei, sed contra Jesum et Deum immortalem, qui e coelis vos vestraque scelera prospicit, ibique stat ut vos judicet et puniat, si in scelere persistatis. Ita S. Augustinus, serm. 98 De Diversis. Tertio, id dicit, ut eos invitet ad poenitentiam, q. d. Jesus stat a dextris Dei, tanquam advocatus peccatorum et poenitentium: poenitentiam ergo agite, ut per eum veniam et misericordiam consequamini. Quarto, ut resurrectionis Christi, quam Judaei pernegabant, non tantum auritum, sed et oculatum testem se esse ostendat, qui postmodum multos credituros sciebat, qui ejus patientiam, sanctitatem, vultum angelicum et martyrium vidissent.
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56. EXCLAMANTES AUTEM VOCE MAGNA CONTINUERUNT AURES SUAS. — Graece, κράξαντες, id est horribili voce corvorum more crocitantes, ait Petrus Damianus, orat. De S. Stephano. Nam, ut ait Ecclesiasticus, xxvii, 15: « Loquela multum jurans (multo magis blasphemans) horripilationem capiti statuet; et irreverentia ipsius obturatio aurium. » Horrende ergo clamant, quasi qui horrendam audierint Stephani blasphemiam, quod scilicet viderit coelos apertos, et gloriam Dei, et Jesum stantem a dextris Dei, quem ipsi pro malefico habebant, et ut maleficum crucifixerant. Unde continent aures, ne blasphemiam audiant. « Aures clauserunt et ad lapides cucurrerunt, » ait S. Augustinus, serm. 1 De Sanctis. Ergo exclamant quasi inclamantes Deum, ut tantam blasphemiam vindicet, et e coelo fulmine sideret. Ita Glossa. Addit S. Augustinus, serm. 98 De Diversis, eos exclamasse contra Jesum, quem Stephanus exaltabat, eumque blasphemasse. Hinc et praetermisso ordine juris, Stephanum nedum a Concilio damnatum, furentes rapiunt ad necem: licet Cajetanus asserat id eos fecisse cum Pilati praesidis consensu.
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57. EJICIENTES EUM EXTRA CIVITATEM. — Ne illam sua blasphemia contaminaret, juxta edictum Domini, Num. xxiv, 14. Ita Judaei censebant; sed revera tribus de causis extra civitatem ejiciebatur, quasi advena mundi, et non habens hic manentem civitatem: futuram enim tota mente quaerebat. Secundo, quia Jerusalem impia non erat digna tam sancto martyre, aeque ac mundus non est dignus vita et morte justorum. Tertio, ut similis in hoc, uti et in caeteris esset Christo, qui extra Jerusalem passus est, ut nos eligeret et vocaret de mundo ad coelum: « Exeamus igitur ad eum extra castra, improperium ejus portantes, » Hebr. xiii, 12 et 13. Vide ibi dicta. LAPIDABANT, quasi blasphemum: Sic blasphemus tempore Mosis, jussu Dei extra castra a toto populo, in criminis execrationem, lapidatus est, Num. xxiv, 14. Hinc et Judaei dicunt Christo: « De bono opere non lapidamus te, sed de blasphemia, » quod scilicet diceret se esse Deum et Dei Filium, Joan. x, 33. Porro S. Stephanus lapidatus est in valle Josaphat, quae inter montem Oliveti et Jerusalem interjacet, juxta torrentem Cedron; quia juxta aquas magnas solet esse lapidum copia: ubi etiamnum locus sanguine S. Stephani consecratus, magna veneratione colitur. Unde portam Jerusalem quae ad hanc vallem vergit et ducit, peregrini et Christiani Hierosolymae degentes, vocant portam S. Stephani. Id Lucianus in Descriptione inventionis S. Stephani se accepisse ait ex revelatione Gamalielis. Idem tradit Beda, Borchardus, Ceverius, Ausingus, Adrichomius, Zwallardus, et alii in Descriptione Terrae Sanctae (et ex iis noster Villalpando, tom. II in Ezech., part. I, lib. III, cap. vii, pag. 161), e quibus addit noster Lorinus (quod et peregrini asseverant, idemque mihi Romae asseveravit R. P. Melchior ab Helmont Antuerpiensis, Franciscanus, qui quater Hierosolymam est peregrinatus, ibique diu habitavit, qui et addidit signa et effigiem capitis et scapularum S. Stephani lapidi, dum expirans retrorsum caderet, impressa, etiamnum in eo ostendi, seque illa vidisse) ibidem ostendi lapidem, in quo B. Virgo cum S. Joanne pro Stephano, toto lapidationis tempore preces fuderit. Ergo S. Stephanus suam martyrii coronam debet B. Virgini, aeque ac S. Paulus suam conversionem, quam moriens pariter impetravit ei S. Stephanus. Insuper eodem in loco in quo lapidatus est S. Stephanus, Eudoxia Augusta ingentem basilicam exaedificavit, uti testatur Evagrius, lib. I Histor., cap. xii, et Nicephorus lib. XIV, cap. lvi. Addit Beda, lib. De Locis sanctis, cap. iii, quod Christiani Hierosolymis religiose asservarent petram super quam Judaei lapidarunt S. Stephanum. Praeclare S. Augustinus, serm. 2 De Sanctis: « In ipso, ait, juventutis flore, decorem aetatis suae sanguine purpuravit; » videtur enim fuisse circiter 34 annorum: tot enim erat ejus cognatus, coaevus et condiscipulus Saulus, ut mox dicam. Tam ergo Saulus, quam Stephanus, fuit coaevus Christo. « Stephanus graece, latine corona appellatur. Jam coronae nomen habebat et ideo palmam martyrii suo nomine praeferebat. » Idem, serm. 5: « Cum, ait, S. Stephanus Diaconus ab Apostolis ordinatus sit, Apostolos ipsos beata ac triumphali morte praecessit; ac sic qui erat inferior ordine, primus factus est passione; et qui erat discipulus gradu, magister coepit esse martyrio, complens illud Psaltis: Quid retribuam Domino pro omnibus quae retribuit mihi? Retribuere enim voluit primus Stephanus Martyr Domino, quod cum omni humano genere accepit a Domino. Mortem enim quam Salvator dignatus est pro omnibus pati, hanc ille primus reddidit Salvatori. » Eodem enim anno 34, quo Christus passus est 25 martii, Stephanus creatus est Diaconus post Pentecosten, ac paucis post mensibus martyrium obiit. S. Antoninus, I part. Hist., tit. VI, cap. ii, § 4, et Adrichomius in Descript. Terrae Sanctae, pag. 273, censent eum obiisse die tertia augusti, feria quarta. Verum errant, diem inventionis cum die mortis commutantes: corpus enim ejus inventum est die tertia augusti. Unde Baronius et alii passim censent eum obiisse die 26 decembris: tunc enim Ecclesia ejus diem natalem felicitatis aeternae celebrat, nimirum postridie nativitatis Christi. Idem testantur omnia Martyrologia, et Patres in hom. De S. Stephano. Ideo enim Christus natus est in terra, ut Stephanus nasceretur et coronaretur in coelo, ut docet S. Fulgentius, serm. De S. Stephano. Addit Beda in Martyr., et ex eo Baronius, postridie necis et triumphi S. Stephani, puta die 27 decembris, eodem anno Christi 34, S. Jacobum, fratrem Domini, creatum esse Episcopum Hierosolymorum, ibique sedisse annis 29; irrepsit ergo error in Chronicon Glycae, qui lib. III Annal., ex Hippolyto; et Nicephori lib. II, cap. iii, qui ex Evodio scribunt S. Stephanum anno septimo post Christum occubuisse: pro anno septimo enim ponendum est mense septimo. Tropologice: Nyssenus, tract. De Beatitud., docet S. Stephanum initiasse illam Christi beatitudinem: « Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum coelorum. » « Idcirco, ait, magnus ille Stephanus gaudet lapidibus undique petitus, ac veluti suavem quemdam rorem, crebros lapidum ictus in modum floccorum nivis incidentium, corpore cupide excipit; ac benedictionibus nefarios homicidas prosequitur, etc.; currenti ei per confessionem, quod sperabatur, ostenditur coelum apertum. » Idem, orat. De S. Stephano: « Per omnia, ait, magnitudine animi atque indolis excellebat, irae quidem lenitatem, minis vero despicientiam, mortis terrori vitae contemptum, odio dilectionem, malevolentiae benevolentiam, calumniae veritatis praedicationem opponens. » Et inferius: « Nam orbe lapides undique conjicientium, quasi corona cinctus, ita accepit id quod agebatur, quasi corona victoriae praemium in manibus adversariorum necteretur. » Hinc pro corona lapidum ferientium, accepit coronam lapidum pretiosorum, juxta illud: « Posuisti in capite ejus coronam de lapide pretioso, » Psal. xx, 4; et S. Augustinus, serm. 94 De Diversis: « Quando, ait, B. Stephanus pro Christo primus sanguinem fudit, quasi corona processit de coelo, ut eam sumerent sequentes in praemio, qui praecedentis pietatem imitarentur in praelio. Impleverunt postmodum terram crebro martyria. Quicumque postea sanguinem pro Christi confessione fuderunt, imposuerunt coronam illam capiti suo, et eam secuturis integram servaverunt. » Symbolice ibidem S. Augustinus, et serm. 92: « At lapides, ait, currebant, duri ad duros; et petris lapidabatur, qui pro petra, qui Christus est, moriebatur; et a lapideis, qui legem acceperant in lapideis tabulis. » Denique S. Augustinus, serm. 31 et 32 De Diversis, scribit lapidem qui cubitum S. Stephani ferierat, a quodam viro pio, qui lapidationi ejus praesens fuerat, delatum Anconam, Italiae urbem, multis miraculis claruisse: nimirum decebat ut lapis cubitalis in urbe cubitali poneretur eamque tueretur; Ancona enim dicitur ab ἀγκών, id est cubitus, « quia in ipso flectentis se orae cubito sita est, » ait Plinius, lib. III, cap. xiii. Hujus lapidis accepti festivitatem a priscis temporibus celebrant die 3 augusti, in quem postea diem incidit inventio S. Stephani, quam proinde eodem die recolit Ecclesia. ET TESTES DEPOSUERUNT VESTIMENTA SUA — sua, ipsorum, non Stephani, ut ait S. Bernardinus, serm. De S. Stephano, dicens per contactum vestium S. Stephani, aeque ac per ejus preces, Saulum fuisse conversum; « vestimenta, » scilicet extima, qualia sunt pallia, ut expeditius lapides vibrarent: haec enim significat vox Graeca ἱμάτια. SECUS PEDES ADOLESCENTIS, QUI VOCABATUR SAULUS. — Saulus lapidationis fuit dux et choragus, quia indigne ferebat Stephanum, cognatum et condiscipulum suum, a se suaque lege et schola defecisse; insuper eloquentia, sapientia et miraculis, ab eo jam Christiano se superari invidebat: quare lapidationis fuit incentor, ideoque non contentus se solo illum lapidare, omnium lapidantium vestes servans, per omnes eum lapidabat. « Ab ipso, ait S. Augustinus, serm. 1 De Sanctis, omnium lapidantium vestimenta servabantur, ut tanquam in manibus omnium ipse lapidare videretur. » Idem confitetur Saulus jam factus Paulus, cap. xxii, vers. 20: « Et cum funderetur sanguis Stephani testis tui, ego astabam (graece, ἐφεστώς, id est superstabam, hoc est praeeram) et consentiebam, et custodiebam vestimenta interficientium illum. » Unde S. Fulgentius, serm. De S. Stephano, ait eum occisum lapidibus Pauli. Porro Saulus vocatur adolescens — graece νεανίας, id est juvenis, aut vir juvenili audacia et robore praeditus — quia erat 34 annorum. Nam post totidem annos, occisus est a Nerone anno regni ejus 13, cum universim esset 68 annorum, ut tradit S. Chrysostomus, hom. De Principibus Apostolorum, tom. V. Sic Pythagoras adolescentiam extendebat ab anno vigesimo aetatis usque ad quadragesimum. Unde et Cicero, lib. De Senect., adolescentiam extendit usque ad senectutem: « Qui enim citius, ait, adolescentiae senectus, quam pueritiae adolescentia obrepit. » Idem, orat. 23, Isocratem nunc virum vocat, nunc adolescentem: « Adolescens, ait, etiam nunc, o Phaedre, Isocrates est; sed quid de illo augurer, libet dicere. » Et paulo post: « Inest enim natura philosophiae in hujus viri mente quaedam. » Haec de adolescente Socrates apud Ciceronem auguratur. Alioqui a physicis et medicis adolescens proprie qui dicitur a fine pueritiae, scilicet ab anno 12 usque ad 25, quamdiu scilicet homo crescit in longitudine: cum enim percrevit, adultus vocatur.
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59. DOMINE JESU, SUSCIPE SPIRITUM MEUM, — ut eum victorem, quasi agonotheta sistas Deo Patri, corona gloriae decorandum, q. d. ait S. Augustinus, serm. 93: « Tibi vixi, tibi morior: quia adjuvisti me, vicit quem suscipis: accipe spiritum meum de manu eorum qui oderunt tuum. » Et serm. 51: « Fecisti me victorem, recipe me in triumphum: illi persequuntur, tu suscipe; illi ejiciunt, tu intromitte: dic spiritui meo, intra in gaudium Domini tui. » Hinc multi censent Christum suorum servorum et servarum animas statim a morte excipere, easque quasi fructus laborum suorum Deo Patri offerre. Nota hic optimam moriendi formam. Primo, non de corpore, sed de spiritu curam gerit: contrarium faciunt impii. Secundo, fidem profitetur, Jesum vocans Dominum, scilicet creatorem, redemptorem et salvatorem suum totiusque mundi. Tertio, spem in eum defigens, ipsum invocat, meritis suis diffidens: hinc vocat eum Jesum, qui scilicet velit et possit eum salvare. Quarto, per amorem ei animam spiritumque resignat. Quocirca Christus resignatum sibi a suis spiritum excipit: ac qua homo peragit particulare ejus judicium, in quo eumdem coelo adjudicat beatque, ac cum triumpho in coelum traducit; sin adhuc aliquid purgandum habeat, ad Purgatorium, ut expietur, transmittit. Porro haec facit vel per se, vel potius per angelos. Nam si per se id faceret, cum singulis horis, et saepe momentis, plurimi per orbem moriantur, deberet Christus singulis momentis ad singulos morientes e coelis descendere, imo cum eodem momento multi in variis locis moriantur, deberet simul ad varia loca descendere, seque multoties replicare. Quare Barthol. Sibylla, in Speculo peregrini, Quaest. decade I, cap. ii, Quaest. IX, censet Christum hoc particulare judicium cujusque committere angelo custodi ejusdem, ut is deinde eum pro meritis vel ad coelum, vel ad Purgatorium, vel ad infernum deducat, aut daemoni deducendum tradat. Hoc enim ad angeli custodiam pertinere videtur, ejusque esse finis et clausula. Alii censent hoc judicium ab ipso Christo, manente in coelo empyreo, fieri per mentalem Christi locutionem; sicut angelus ad angelum, licet remotissimum, mentaliter loquitur, ut dixi Zachar. xii, 10. Judicium vero universale in fine mundi per se peraget Christus; unde ad illud omnibus Angelis et Sanctis comitatus, e coelo gloriosus descendet, Matth. cap. xxv, vers. 31. Nonnullis tamen illustrioribus Sanctis morientibus Christus per se apparuit, eorumque animas excepit. Audi exempla selecta. S. Pantaleon Martyr in ligno suspensus, ferreis laniatus ungulis, lampadibus ustulatus, oculis in coelum intentis orans, vidit Christum in habitu Hermolai sui magistri, qui eum ad martyrium animabat: « Ego enim, ait, tecum sum in omnibus, quae propter me pateris, » uti habet Vita ejus apud Surium die 27 julii. S. Menae Martyri cum oculi effoderentur, evelleretur lingua, caro dilaceraretur, apparuit Christus atque omnia ipsi membra restituit et sanavit; hortatusque est ad constantiam, promittendo ei praesentem suam opem et auxilium, uti habet ejus Vita apud Surium die 11 novembris. S. Barbarae in carcere apparuit Christus, suoque splendore carcerem illustravit, ac plagas sanavit, animando eam ad instans martyrium, pollicens praesentem suam opem. S. Elizabetha, Hungarorum regis filia, oculis in coelum intentis vidit Christum ab eoque audivit: « Bono animo esto, filia, ego tecum sum. » Cui illa: « Ita Domine, tu mecum, et ego tecum. » Eidem post vitam multis annis religiose transactam Christus apparuit, dixitque: « Veni, sponsa, coelesti thalamo potire. » S. Tarsilla, amita S. Gregorii, ut ipse refert lib. IV Dialog., cap. xvi, moriens, « sursum respiciens Jesum venientem vidit, et cum magna animadversione coepit circumstantibus clamare dicens: Recedite, recedite, Jesus venit. Cumque in eum intenderet quem videbat, sancta illa anima e corpore est egressa. Tantaque subito fragrantia miri odoris aspersa est, ut ipsa quoque suavitas ostenderet, illuc Auctorem suavitatis venisse. » Sic S. Dionysio Areopagitae crucifixo, in carcere apparuit Christus insolita luce coruscus, eumque ad ultimum martyrii agonem constanter obeundum animavit. S. Antonius de Padua agens animam cecinit: « O gloriosa Domina, excelsa super sidera, » etc.; deinde sublatis oculis, eos in coelum fixe intendit. Rogatus, quidnam aspiceret? « Video, inquit, Dominum meum, » ac mox feliciter in Domino obdormivit anno Christi 1231. S. Eligius, Episcopus Noviomensis, moriens oculis in coelum intentis: « Nunc dimittis, » ait, « servum tuum, Domine, secundum verbum tuum in pace. In manus tuas commendo spiritum meum. Tu scis quia semper spes mea fuit in tua misericordia, et fides mea in tua credulitate permansit. Et nunc quoque in confessione sancti tui nominis, extremum Christi anhelitum meum efflabo. Suscipe ergo me secundum magnam misericordiam tuam. » S. Arnulpho, Suessionis Episcopo, e vivis migrante, cella contremuit: contremiscente Everolpho presbytero: « Ne paveas, ait, dilecte frater; sunt enim haec omnia divinae majestatis signa. » Et mox iterato terrae motu: « Sub prima, ait, quassatione B. Petrus Apostolus ad me venit, significans mihi peccata remissa et vitae januam patere. Aderat Beatorum frequens coetus laudes divinas continenter modulantium. Sub altera quassatione cum multis angelicis spiritibus S. Michael me invisit, pollicens se duce me ad beatam vitam ingressurum. »
60. POSITIS AUTEM GENIBUS, — ut genuflexione ostenderet summam curam, dolorem, compassionem et compunctionem, ut ea Saulo sevienti et Judaeis obstinatis veniam impetraret, ait S. Chrysostomus, orat. 2 De Parasceve. Nota: S. Stephanus pro se oravit stans, pro hostibus vero genu flexit. Causam dat S. Augustinus respondens in persona Stephani, serm. 2 De Sanctis: « Pro me stans oravi, quia pro me qui recte Deo servivi, orando et impetrando non laboravi: quia qui pro justo orat, non laborat, ideo pro se stans oravit. Ventum est ut oraret pro Judaeis, pro interfectoribus Christi, pro interfectoribus Sanctorum, pro lapidatoribus suis, attendit tam multam et magnam esse impietatem ipsorum, quae difficile donari posset, genu flexit, et ait: Domine, ne statuas illis hoc peccatum. » CLAMAVIT VOCE MAGNA, — quantum vires illo articulo deficientes ferebant: nam cum hac voce expiravit; alioqui miraculi speciem habet, quod in morte quis clamet, uti miraculum fuit in Christo, quod expirans clamarit: « Pater, in manus tuas commendo spiritum meum. » S. Augustinus, serm. 99 De Diversis, addit Stephanum clamori miscuisse lacrymas, ideoque efficax fuit ejus oratio. DOMINE, NE STATUAS ILLIS HOC PECCATUM. — Non orat Stephanus, ut Deus peccatum, puta homicidium Judaeorum, non aestimet peccatum, nec homicidium; hoc enim est impossibile Deoque injurium, quia tribuit ei perversum de peccato judicium, ut scilicet judicet peccatum non esse peccatum: sed « ne statuas, » id est ne statis fixisque oculis illud intuearis, q. d. Ne quaeso firmiter et perenniter coram te hoc scelus maneat; sed cito ab eo oculos averte illudque condona, convertendo meos lapidatores ad poenitentiam. Secundo, ne statuas culpam eorum ad poenam, hoc est, noli eos punire obduratione et morte aeterna, quam merentur; sed poenam cum culpa eis remitte. Stant enim fixe ante Deum peccata, quasi vindictam petentia: statuuntur quasi maleficiorum statuae marmoreae, cum peccator in iis obfirmatur, obduratur et moritur; ita ut maneant irremissa, ut plectantur igne aeterno. Ex adverso de bonis Cornelii operibus dicitur cap. x, vers. 4: « Orationes tuae et eleemosynae tuae ascenderunt in memoriam in conspectu Dei. » Graecum textus multa significat, nimirum sistere, statuere, firmare, finire, erigere, appendere, ponderare; et omnibus his modis hic accipi potest, q. d. Ne sistas, ne firmes, ne finias hoc eorum peccatum, ne scilicet sinas eos in illo finire vitam, et damnari; ne erigas in statuam et monumentum eorum malitiam et vindictam, ne appendas, ne ponderes in rigida tuae justitiae lance hoc scelus, sed excusa quasi commissum per passionem et ignorantiam, ut eis clemens veniam concedas. Stephanus imitatur Christum, quem stantem in coelis intuebatur, ait Nyssenus, qui in cruce pro suis crucifixoribus oravit: « Pater, ignosce illis, quia nesciunt quid faciunt. » « Putas, ait S. Augustinus, serm. 94 De Diversis, verba ista audivit Paulus? audivit subsannans, sed irrisit. » Hilarius Arelatensis, serm. De S. Stephano, dicit, « nescisse Stephanum iis irasci, per quos sibi videret aulam regni coelestis aperiri, per quos aeternis saeculis intelligeret consecrari; et sic ex oleastro novum ramum coepisse inferri, ut olivam veterem nollet abscindi. » Notat S. Fulgentius, serm. De S. Stephano, arma quibus contra Judaeos pugnavit Stephanus, et vicit, fuisse charitatem, praesertim erga suos hostes et lapidatores: « Per charitatem Dei, ait, sevientibus Judaeis non cessit; per charitatem proximi, pro lapidantibus intercessit. Per charitatem arguebat errantes, ut corrigerentur; per charitatem pro lapidantibus orabat, ne punirentur. Charitatis virtute subnixus, vicit Saulum crudeliter sevientem, et quem habebat in terra persecutorem, in coelo meruit habere consortem. » Sane ardentissima fuit haec Stephani charitas, quae furorem ardentissimum Sauli et Judaeorum vicit et superavit. Voluit enim Deus in Stephano quasi in Protomartyre, ceteris omnibus martyribus secuturis dare illustre fortitudinis, patientiae, innocentiae et ceterarum virtutum exemplar, ac praesertim charitatis, qua tortores suos converterent, uti fecit S. Paulus, S. Jacobus et passim alii Martyres. Notat secundo, S. Augustinus, serm. 1 De Sanctis, efficaciam orationis S. Stephani: « Si S. Stephanus, ait, non orasset, Ecclesia Paulum non haberet: sed ideo erectus est Paulus, quia in terra inclinatus exauditus est Stephanus. » Et serm. 5, docet longe amplius Stephanum planxisse scelus hostium, quam suos dolores, ideoque pro illis tam impense et ferventer orasse: « Plus, ait, dolebat illorum peccata, quam sua vulnera; plus illorum impietatem, quam suam mortem: Et recte plus: in illorum quippe impietate erant multa quae plangi potuissent; in illius autem morte non erat quod debuisset doleri. Illorum impietatem mors sequebatur aeterna, hujus autem mortem vita perpetua. » Nota tertio, efficacissimam esse orationem ardentem, quae funditur pro inimicis, qualis fuit haec Stephani: tum quia ipsa est actus difficillimae et eminentissimae charitatis; tum quia eam Deus nobis consuluit, imo imperavit, Matth. v, 44; tum quia injuria haec proprie tangit hominem. Si ergo is laesus, jus et actionem suam contra laedentem remittat, imo oret ut et Deus remittat, cogit quasi Deum ad remittendum: Deus enim homine longe clementior est, et videri vult. Quocirca haec Stephani oratio impetravit et quasi peperit Paulum, eumque fecit Apostolorum orbisque doctorem. Quocirca Cardinalis Vitriaco, in Vita S. Mariae Oigniacensis, lib. II, cap. xi, scribit eam in extasi cognovisse S. Stephanum S. Pauli decollati animam excepisse, et Deo obtulisse: « Dicebat, ait Vitriaco, cum de B. Stephano Protomartyre caneret, quem paradisi rosarium appellabat, illi sub mortem oranti, Dominum pro munere dedisse S. Paulum: et S. Paulo peracto martyrio e corpore excedente, S. Stephanum adfuisse, ejusque spiritum obtulisse Domino, atque dixisse: Domine, hoc ingenti et singulari munere tu me donasti; ego vero multiplici fructu auctum tibi illud reddo. » Oratio ergo pro inimicis apud Deum est potentissima, eumque pene cogit ad parcendum inimico; quia pure fit ad gloriam Dei, itaque e mera puraque charitate proficiscitur: nullus enim hic se miscet amor sui, vel amor naturae; quia contra naturam sua benevolentia et beneficentia tendit in hostes naturae, quibus a Deo ignosci et benefieri optat et orat, ut Deus per hoc glorificetur; uti revera haec summa est Dei gloria, puta clementia divina, qua ex inimicis suis et nostris facit amicos, imo filios et haeredes suos; quam proinde poscenti concedit Deus, qui gloriae divinae est zelotes magis quam nos, uti par est, justum et sanctum. Probabiliter opinatur Œcumenius, non solum Saulum, sed et plures alios lapidatores Stephani, per has ejus preces veniam, gratiam et salutem esse adeptos. Hinc denique S. Stephanus singularis potensque est patronus et advocatus eorum qui suos inimicos aeque ac homines sceleratos et obduratos, uti sunt Judaei, convertere satagunt, uti multis experientiis constat; id enim ipse suo zelo, exemplo et martyrio meruit: eum ergo invocent. Narrat Baronius, anno Christi 418, ex Severo, Episcopo Majoricae insulae, reliquiis S. Stephani Majonam (quae urbs est in Majorica) illatis, omnes Judaeos, quorum numerus erat 340, per miraculum fuisse conversos; cum nimirum viderent suis saxis, quae quotidie jaciebant in Christianos reliquias gestantes et comitantes, neminem laedi; et Dei vindicta ignem coelitus in synagogam suam immitti. Simile est quod scribit S. Augustinus, lib. XXII De Civit., cap. viii, Martialem, virum honoratum, a gentilismo ad Christianismum, cui antea semper restiterat, a genero et filia fuisse conversum per invocationem S. Stephani, perque flores ex altari S. Stephani desumptos, et capiti Martialis, cum aeger decumberet, suppositos; adeo ut deinceps perpetim in ore haberet ultima S. Stephani verba: « Christe, accipe spiritum meum. » ET CUM HOC DIXISSET, OBDORMIVIT IN DOMINO. — Quasi mori et quiescere nequiret, nisi prius hostibus bene precatus, veniam a Deo impetrasset. Nota: S. Paulus Christianos morientes vocat dormientes, I Cor. xv, et I Thessal. v, quia eorum mors non tam mors est, quam somnus, ob spem brevi futurae resurrectionis, interim anima transeunte ad requiem et gloriam aeternam, ut in visione et fruitione Dei felix et beata conquiescat, dicatque cum Psalte, Psal. iv: « In pace in idipsum dormiam et requiescam. » Ubi S. Augustinus: « O in pace! inquit, o in idipsum! o dormiam et requiescam! » Hinc fidelium pius est mos, ut aliquo e suis moriente non dicant: Talis mortuus est, sed: Obdormivit in Domino. « Felix somnus, ait Petrus Damianus, orat. De S. Stephano, cum requie, requies cum voluptate, voluptas cum aeternitate. » Nam ut dicitur Psal. cxxvi, 2, « cum dederit dilectis suis somnum, ecce haereditas Domini. » Et Apoc. cap. xiv, vers. 13: « Beati mortui, qui in Domino, » id est in Domini fide, gratia et sinu, quasi viva ejus membra, moriuntur. Vide ibi dicta. Hic fuit finis, hic triumphus, haec coronis et corona primi Christi athletae, S. Stephani, quem S. Augustinus, Nyssenus, Fulgentius, Emissenus, Chrysologus, Bernardus, Nicetas et alii suis homiliis prosecuti, miris encomiis celebrarunt. Miracula post mortem per sacra ejus lipsana et reliquias patrata magna et multa recenset S. Augustinus, lib. XXII De Civit., cap. viii, et hom. 7 De Sanctis, et Prosperus, lib. De Praedict. dimidii temp., cap. vi; Gregorius Turonensis, lib. I Hist., cap. xxxi; Gennadius, Nicetas et alii plures. Porro jam inde ab ejus obitu, tanto in honore et cultu apud omnes fideles fuit, ut S. Clemens, lib. VIII Constit., cap. xxxiii, scribat Apostolos sanxisse, ut quotannis dies martyrii ejus publice festus celebretur. Unde sanctus Martialis, Apostolorum discipulus, altare S. Stephano in Gallia dedicavit, uti ipse testatur in epist. ad Burdegal.; cujus exemplum secutae multae aliae Gallicanae Ecclesiae nomine et titulo S. Stephani magnifica templa et basilicas erexerunt. Primus Hungarorum Rex et Martyr S. Stephanus, a S. Stephano et nomen, et regnum, et martyrii lauream est adeptus, uti habet ejus Vita 25 augusti. Denique S. Dorotheus, in Synopsi, asserit eodem die cum Stephano occisum esse a Judaeis Nicanorem Diaconum, et insuper duo millia Christianorum. De Nicanore idem tradit S. Hippolytus, lib. De 72 Discipulis. Verum Martyrologium Romanum 10 januarii asserit Nicanorem in Cypro esse occisum. Idem habet Menologium Graecorum 28 julii, quod et addit, id contigisse sub Vespasiano. Ito nunc, S. Stephane, ito pugil Christi, ito ad Jesum tuum, pro cujus fide et amore tantum agonem obiisti. Jesus te exspectat ut coronet, qui spectavit ut vinceres. Bonum certamen certasti, cursum consummasti, fidem servasti, accipe coronam gloriae. Ito, Martyr fortissime, in domum fortium Dei. Ito, Virgo castissime, in supernum montem Sion; sequere cum choris S. Virginum Agnum quocumque ierit, canta cum eis Canticum novum, imo illud ceteris praecine. Ito, Christi Evangelista et praeco, in aulam coelestem Christi. Ille victorem et felicem tuum spiritum excipiet. Ille tibi saxa in gemmas convertet; pro corona saxorum imponet capiti tuo coronam carbunculorum, adamantum, smaragdorum. Ille ab oculis tuis lacrymas, a vultu sudorem, a corpore cruorem omnem absterget: ille Deo Patri victorem te sistet, ut pro modico agonis tempore aeterni regni diadema accipias. Ito, Protomartyr, ceteris iter in caelum praei, viam ad triumphum sterne, sequentur te ut ducem toto orbe per omnia futura saecula, innumera Martyrum agmina. Paucis horis fortiter luctando teipsum meritis, Apostolos gaudio, fideles exemplo, Ecclesiam gloria, orbem fama, angelos exultatione, coelum civibus, paradisum Martyribus implesti et condecorasti. Eia! ex alto nos respice, ut tui certaminis vestigia fortiter sequi, itaque gloriae tuae bravium consequi mereamur. Amen.
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v. 1 dizit autem princeps sacerdotum, qui praeses synedrii censendus est, si haec ita se habent? εἰ etiam in directa interrogatione ponitur; cf. 1,6; 19,2. Luc. 13,93; 92,49 ;
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v. 2 qui ait: tiri fratres et patres, cum significatione reverentiae omnes qui aderant alloquitur, assessores synedrii patres compellans, reliquos, testes, Hellenistas illos aliosque (6,12) fratres; qua blanda compellatione jam ostendit se amicum populi Israel, audite : Deus gloriae, maiestatis, Deus gloriosissimus (Bee/.), qui scil. gloria magna se manifestare solet, uti divinam maiestatem ac sublimitatem decet; hac una voce refutat accusationem in vulgus sparsam (6,11) apparuit patri nostro Abrahae cum esset 1n Mesopotamia, priusquam moraretur in Charan; templum nondum erat, sacrificium non erat et divina visione dignatus est Abraham qui in aliena terra erat, statim ab initio opinionem illorum convellit et per ea quae dicit clare adstruit ὅτι οὐδέν ἐστιν ὁ vat; δήπου αὐτός, οὐδὲ τὰ ἔθη (Chr. Theoph.); in aliena terra ante ritus et caerimonias legis Deus sua largitur beneficia modo eximio;
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v. 3 et dixit ad illum : exi de terra tua et de cognatione tua et veni in terram quam. monstravero tibi ;
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v. & tunc exiit de terra Chaldaeorum et habitavit in Charan ; legimus Gen. 15,7 : ego Dominus qui eduxi te de Ur Chaldaeorum, et Gen. 129,1 : egredere de terra tua; quae verba de terra tua non tam ad Haran convenire videntur, ubi non adeo diu habitavit et ubi non erat patria eius, sed unice ad patriam, ad Ur Chaldaeorum; et recte advertit de Hummelauer, non solum ex Haran, sed ipsam ex Ur profectionem Deum praecepisse Gen. 12,1 : locus siquidem nativitatis non erat Haran, neque apte dicebatur terra tua locus in quo brevi tantummodo Abram substitit (Comment. in Genesin p. 363); et eodem modo Neh. 9,7 : eduxisti eum de Ur Chaldaeorum. Quare merito potuit Stephanus verba illa Gen. 12,1 referre ad praeceptum Domini ut exiret ex Ur Chaldaeorum , scil. ex celebri illa, urbe Uru, nunc Mughair, sita haud procul ab occidentali ripa Euphratis δὰ Pallacopam (cf. de Hummelauer 1. c. p. 361). Dicitur Mesopotamia sensu latiore omnis illa regio ad Euphraten et Tigrim ; ex Ur migravit in Charan (Haran); erat haec nobilis urbs ad Beliam flumen , recto fere itinere inter Nisibin et Gargamis (l. c. p. 363). Proinde difficultas in hoc textu non est tanta quanta aliquibus videtur. Omnis utique umbra alicuius contradictionis cum narratione Gen. 11,31-12,9 evanescit, si legitur, uti in vetere latina versione : Deus gloriae apparuit patri nostro Abrahae cum esset in Mesopotamia in Charan; quare ex D hunc posse statui textum primigenium 605. censet : ἔντι ἐν τῇ ΔΙεσοποταμία μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ et v. ἀ xai μετώχισεν αὐτὲν εἰς τὴν γῆν ταύτην. Etiam Irenaeus verba recitat in hunc modum : Deus gloriae visus est patri nostro Abrahae 6% dixit ad eum : exi de terra tua et de cognatione tua et veni in terram quam demonstrabo tibi et transtulit illum in terram hanc quam nunc et vos inhabitatis (adv. haer. 3,19,10; M. 71,905), nisi forte dicendus sit verba Stephani compendio referre. Migrationem ex Ur factam esse duce oraculo divino Philo quoque affirmat scribens : δευτέραν δὲ ἀποιχίαν στέλλεται Acvio πάλιν πεισθεὶς in secundam migrationem mittitur oraculo iterum obediens, non iam ex una urbe in aliam , sed in regionem desertam (de Abraham 6. 18). Deus electum amicum non stalim iussit migrare in terram palaestinensem; prius moratus est in Charan, in regione aliena, et ibi quoque ei se manifestavit : et inde postquam mortuus est. pater eius, en maiores stirpis electae terram illam sanctam ne viderunt quidem! transtulit. illum in terram istam, in qua nunc vos habitatis; illud postquam etc. omissum est in gig; eritne deletum ob difficultatem quae ex Gen. 11,26. 32 et 19,5 oritur? Nam ibi dicitur : Thare vixit 70 annis et genuit Abram et Nachor et Aran ; facti sunt dies Thare 205 annorum; Abram erat 75 annorum cum egrederetur de Haran. Unde secundum istos numeros Thare adhuc vixit per 60 annos, postquam Abram egressus est de Haran. Si numeris textus hebraei relictis numeros assumimus recensionis samaritanae, nulla est difficultas. Nam secundum textum samaritanum Thare vixit per annos 75 postquam genuit et dies eius facti sunt 145 annorum; et Philo quoque hos numeros ob oculos habuit; nam explicite dicit τελευτήσαντος δὲ αὐτῷ τοῦ πατρὸς 505705 xai ἐχ ταύτης μετανίσταται, Scil. ex Charan (de migrat. Abr. 8 32). Alii nodum in textu hebraeo solvunt, quo modo (praeter alios) solvi posse iam Augustinus censuit; scil. non eodem anno tres filios 8 Thare esse genitos, verum annum commemorari ex quo coeperit generari; fieri posse ut Abraham primo loco ponatur, non quia primus sit genitus, sed merito excellentiae, uti « in Paralipomenon cum sit quartus nascendi ordine Iudas, prior est commemoratus, a quo iudaicae genti nomen est, propter tribum regiam » (Quaest. in Genes. 25; M. 35,553). Similiter legitur : filii Noe: Sem, Cham, lapheth, quamvis Cham sit filius eius minor (Gen. 9,94) et enumerantur ordine : Moyses et Aaron, Ephraim et Manasses , Isaac et Ismael, quamvis qui secundo loco nominantur sint natu maiores (cf. Ex. 5,20 sed 1 Par. 6,3; Gen. 48,5. 14. 90; 1 Par. 1,28; $,1). Si itaque Abraham erat iunior et natus non anno 70 Thare patris, sed anno 130, reliquit Charan patre mortuo; ita difficultatem expediunt Calm. Beel. Patr. Felt. Et quamvis Deo iubente migraverit in Palaestinam , tamen nihil in ea possessionis a Deo accepit
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v. 3 et non dedit illi hereditatem in ea nec passum pedis i. e. ne minimam quidem partem, quam planta pedis calcat; « vide quomodo illas a terra abducat; neque enim dixit dabit, sed non dedit » (Chr.); amico suo Deus nihil possessionis dedit ; unde elucet in Dei dispositione non adeo magni aestimari terram, quam illi prae aliis sanctam habent. Commendatur fides Abraham; sed promisit dare illi eam in possessionem et semini eius post ipsum, cum non haberet filium; immo cum iam esset aetatis provectioris et Sara sterilis; unde fidei firmitas credentis contra spem in spem celebratur (Rom. 4,18. 19. Hebr. 11,8. 9). Fit promissio etiam semini eius (Gen. 12,7; 15,8) fit ei et semini (Gen. 13,15); nondum datur; fit promissio antequam circumcisio, antequam lex et templum esset (Chr. Theoph.). Et diu tardat Deus promissionem implere, id quod pro tempore quoque messiano non parvam habet significationem. Praeclarissima quaeque pro ea epocha promissa sunt; num statim cuncta implebuntur? Ex agendi modo Dei quem discimus ex historia patriarcharum, id exspectandum non erat. Immo Deus contraria promissis statuere videtur
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v. 6 locutus est autem ei Deus : quta erit semen etus accola in terra aliena et. servituti eos subücient et male tractabunt eos annis quadringentis, Gen. 15,13; « vide ante quot annos promissio et promissionis modus, et nusquam sacrificium, nusquam = cireumcisio; hic ostendit Deum permisisse ut illi affligerentur; vide, prius mala permittit; sic et nunc licet regnum promiserit, tentationibus exerceri sinit » (CAr.). Et exemplum ex Abraham profertur, quod non oporlet accelerare ea quae divinis promissis deferuntur, quia neque Abraham accelerari petiit nepotum ab Aegypto egressum, cum ei manifestafa esset longa eorum detentio, imo et molestia (Oec.). ' At afflictorum causam tuetur Deus et ultionem exercet in adversarios
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v. 7 et gentem cui servierint , en quamvis sint electae stirpis, eos affligi, alienigenis servire permittit; proin id non existimat Deus alienum a sua dignitate; facile sequitur afflictam Christifidelium conditionem nemini debere esse offensioni; at tandem adversarios deiiciet, 10010000 ego, dixit Dominus, et post haec exibunt et servient mih: tn loco 1500; ergo postquam iam diu in alienis regionibus cultus est et honoratus, demum etiam in hac terra vult honorari et coli. Atque promissione data foedus initum Deus novo ritu sacrari voluit
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v. 8 et dedit ill. testamentum circumcisionis i. e. foedus circumcisione est sancitum et eo signo cognoscitur Gen. 17,10. 11; ita hac religiosa caerimonia, qua circumcisio cordis, 'obedientia in Deum significatur, stirpem illam sibi arctius adiungere Deus voluit. Quid igitur ab eis postulet, ut foederis bona consequantur, eo ritu declaratur (cf. Deut. 10,16) et sic genuit Isaac, tamquam ritu illo in Dei obsequium plane consecratus, ad quod obsequium posteri quoque dedicati sunt, et c?7cumcidit eum die octavo, et Isaac Iacob et 11000 duodecim patriarchas, progenitores scil. tribuum populi; cf. Gen. 91,9.6; 25,95; 29,39 seq. 35,93. Illos autem hanc cordis cireumcisionem neglexisse, sua in loseph invidia ostendebant
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v. 9 et patriarchae aemulantes (Gen. 37,11 LXX, invidebant ei fratres, vulg.) Joseph vendiderunt הז Aegyptum, et erat Deus cum eo; Ioseph qui Deo obediens erat favores Dei in regione aliena expertus est et inter alienigenas speciali Dei protectione eximius factus est; utique tribulationes subire debuit, quae igitur non sunt indicia reprobationis divinae;
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v. 10 et eripuit eum ex omnibus tribulationibus eius et dedit ei gratiam et sapientiam in conspectu Pharaonis regis Aegypti ; sapientia scil. illa somnia regis recte interpretatus regique sapiens dedit consilium pro salute regni; ita factus est regi valde carus , eius gratiam consecutus, e£ constituit eum praepositum super Aegyptum et super omnem domum suam ; cf. Gen. 51 ,1-%6. Fratresautem eius mox poenas dederunt; insuper in regione illa 8 0 115 promissa iam non inveniebant cibum, sed ad alienam proficisci debebant; nequaquam igitur terra illa sancta Iudaeorum adeo magni aestimabatur apud Deum;
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v. 11 ventt autem fames ?n universam Aegyptum et Chanaan et tribulatio magna , et non inveniebant cibos patres nostri; salutem quaerere debebant in terra aliena
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v. 19 cum audisset autem lacob esse frumentum in Aegypto, misit patres nostros primum; Gen. 42,2 seq. is itaque cui maximam iniuriam intulerant factus est auctor salutis; quem abiecerant, is exaltatus est et exaltatus gloria eos salvavit et ditavit! Nonne magna quaedam similitudo habetur in Iesu? v. 13 et tn secundo cognitus est Ioseph a. fratribus suis et manifestatum est Pharaoni genus eius; Gen. &5,3 seq.; quo audito gavisus est Pharao et familiam Iacob in Aegyptum venire voluit Gen. 45,16-20. בור Pro salute stirpis electae Ioseph divina providentia missus est in regionem alienam ; et in eandem regionem alienam ex terra illa sancta migrare debebant, ut reservarentür super terram et escas ad vivendum habere possent Gen. 45,5-7. Tot itaque Deus beneficia in terra aliena praestat;
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v. 1& mittens autem Ioseph accersivit lacob patrem suum et omnem cognationem suam 1n animabus septuaginta quinque, Gen. 46,27 LXX, de quo numero vide quae disputat de Hummelauer l. c. p. 573. Neque patriarchae reversi sunt in terram illis promissam, sed vitam degebant et diem obierunt in regione aliena
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v. 15 e descendit Iacob 1n Aegyptum, visione Dei et admonitione ad iter illud confortatus : ego descendam tecum in Aegyptum Gen. 46,9-*4; et defunctus est tpse et patres nostri; atque in terra promissa nihil possidebant, nisi quod pecunia olim emptum erat
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v. 16 et translati sunt in Sichem et positi sunt in sepulcro, quod emit. Abraham pretio argenti a filiis Hemor filii Sichem, ἐν Συχέμ; memores enim promissionum Dei in terra promissa sepeliri volebant; id de Iacob et Ioseph explicite traditur Gen. 49,30; 50,95, et Iacob quidem sepultus est in spelunca duplici quam emerat Abraham ab Ephron Ilethaeo (Gen. 23,16; 50,13), Ioseph autem in Sichem, in parte agri quem emerat Iacob a filiis Hemor (Iosue 25,32; cf. Gen. 33,19). Ea emptione valde illustratur illud in v. 5 : Deus non dedit illi hereditatem nec passum pedis; si quid igitur erat necessarium , emere debebant in terra sibi promissa. Unde v. 16 non pugnat cum v. 5, ut aliqui censent (Weiss). Et bene notat Theoph. : hoc dicto ostendit Abraham ne sepultura quidem tenus (οὐδὲ μέχρι ταφῆς) terrae dominum fuisse. Iacob enim ibi sepultus est, ubi Abraham et Sara. De ea vero emptione quam hic Stephanus commemorat in s. litteris non est sermo. Censent aliqui Stephanum memoria lapsum dixisse Abraham , ubi Iacob dicere debuit vel duas illas narrationes in Gen. 23,4 et 33,19 inter se coniunxisse (Bed. Canus apud Saím. aliique). Si Stephanus talem commisit errorem, Lucas, fidelis rerum scriptor, orationem retulit, uti habita est; neque id esset contra inspirationem. Attamen aliis videtur duriusStephanum cuius laudes adeo celebrantur (6,5. 8. 15; 7,55 plenus Spiritu sancto) arguere erroris (cf. Salm. Lap.). Unde error ad librarios refertur qui nomen Abraham pro Iacob intulerint (cf. Calm.); verum omnes testes miro consensu in Abraham conspirant, excepto uno gig, ubi v. 16 legitur : et translati sunt in Sichem ; neque aliud additur. Uti textus traditur, de altera emptione Abraham mentio fit, quae probabilissime refertur ad Gen. 19,6. 7; nam in loco Sichem aedificavit Abram altare, cum ei ibi Dominus apparens promissionem dedisset de terra semini 6108 danda. Iam in aliena possessione altare aedificare non potuit ; ut altare 8 profanatione tutum redderet, debuit agrum emere. Sichemitae appellabantur filii Emor principis, qui adeo celeber erat, ut nobiles Sichem tempore Iudicum vocentur viri Emor patris Sichem (Iudic. 9,98). Pro lectione vu/g. Emor fi/ti Sichem lege cum graeco in Sichem. Alteram emptionem hanc Stephanus ex traditione accepit, uti pariter ex traditione corpora patriarcharum esse translata in Palaestinam (cf. Beel. Patr. Felt.), sicut ex traditione hausta sunt nomina illa 2 Tim. 3,8 et effatum Enoch (lud. 16,15) et alia.
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v. 17 cum autem appropinquaret tempus promissionis χαθώς particula temporis accipitur in utraque versione syra, latina et eadem notione 2 Mach. 1,31; item 8 Beel. Felt.; alii notionem eius usitatam retinent : prout, pro ratione qua appropinquabat (Grimm. s. v. Dl. Wendt, Weiss), quam confessus erat. ὡμολέγησεν promiserat (vide lect. var.) Deus Abraae, crevit. populus et multiplicatus est 1n Aegypto, Ex. 1,7; quod incrementum populi continuabat (neque tum cessabat ullo pacto; cf. Ex. 1.12)
Repetito notat CÀr. etiam tempore mosaico magna beneficia a Deo esse collata, cum tamen nusquam templi vel sacrificiorum mentio fiat, ita indicans ad quid oratio tendat;
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v. 18 quoadusque surrerit alius rex in Aegypto qui non sciebat loseph, Ex. 1,8 rex novus i. e. ex alia familia vel dynastia, uti Josephus dicit τῆς βασιλείας εἰς ἄλλον οἶχον μετεληλυθυίας (Antiq. 2,9,1); cum Hebraei egressi sunt sub dynastia Thebaea, huic dyna- Stiae regem a/ium accensere poterimus (cf. de Hummelauer, Comment. in Ex. Lev. p. 32); is non norat Ioseph neque eius de Aegypto merita agnovit; vel si fortasse nomen eius resque gestas noverit, Pharaonem cui ille servierat usurpatorem reputabat, eius nomen et imagines e monumentis delebat, et contribules Ioseph aversabatur (de Hummelauer l. c.);
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v. 19 Atc circumventens genus nostrum χατασοφισάμενος l. €. πανούργοις ἐπινοίαις αὐτῶν περιγενέσθαι βουλευσάμενος (Oec.), dolo, malis artibus cireumveniens, a/flirit patres nostros, ut ezponerent infantes suos ne vivificarentur; Ex. 1,22 praecepit enim, ut pueri nati proiicerentur in flumen;
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v. 20 eodem tempore natus est Moyses et fuit gratus Deo ἀστεῖος τῷ Θεῷ (Ex. 2,2 ,טוב LXX ἀστεῖος), explicat vocem Oec. (06ד602250 ἤτοι θεοφιλής; notat tamen : ἢ ἀστεῖος χυρίως ὁ ἐν παιδιχῇ ἡλιχίᾳ χατὰ σῶμα ἀμώμητος. Recte itaque Ex. 2,9 vulg. puerulum e/egantem fuisse legimus. Additur τῷ Θεῷ i. e. Deo iudice, coram Deo, ipsi Deo talis erat et habebatur, qua dictione non solum enuntiatur eum vere fuisse formosum (Beel. Patr. Felt.) neque additum illud tantum superlativum sensum adiectivo tribuit )2/.( , verum Dei peculiarem curam, providentiam, benevolentiam designat (vide quae dixi ad Ion. 3,9). Eius venustatem laudat Philo : γεννηθεὶς εὐθὺς ἔψιν ἐνέφηνεν ἀστειοτέραν ἢ χατ᾽ ἰδιώτην (vita Moys. 1,3) et pluribus eam celebrat Iosephus (Antiq. 2,9,6); qui nutritus est tribus mensibus in domo patris sui. « Quando humana nullam spem offerebant, et illum abiecerant, tunc Dei providentia fulsit » (CÀr.)
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v. 21 exposito autem illo, ab eo servati sunt quem perdere volebant; id accidit in Iosepho, id similiter in Moyse (cf. CÀr.); en, idem in Iesu — sustulit eum fita Pharaonis et nutrivit eum 3108 in filium; Ex. 29,3-10; nomen filiae fuisse Θέρμουθις refert losephus (Antiq. 9,9,7; vide de Hummelauer 1. c.); « nusquam templum, nusquam sacrificium, licet tot tantaque dispensentur, et educatus est in barbara domo » (Chr.). Ergo alienigenis Deus commisit curam servandi et educandi eum quem ipse principem et redemptorem populi sui elegerat! Ita fastum deprimit iudaicum; pariter fastum hunc excludit
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v. 99 et eruditus est Moyses omnt sapientia Aegyptiorum , id Philo pluribus narrat (vita Moys. 1,5) et eum secutus Clemens alex. (Strom. 1,93; M. 8,900), qui etiam refert puero in circumcisione nomen Ioacim esse impositum ; et erat potens in verbis et in operibus suis; minime hoc pugnat, ut Weiss vult, cum Ex. 4,10 seq; nodum iam.solvit 0/0/01. : scimus impeditiore fuisse sermone, lingua gravi ac difficili; at orationi vis inerat, gravitas, robur; neque enim tardior lingua impedit, quominus in sententiis insit vis, gravitas, pondus et copia et eximia sapientia (cf. Bee/. Felt.); etsi facundia desit, δύναμις seu δεινότης omnino inesse potest orationi. De rebus potenter et sapienter ab eo gestis plura refert Iosephus (Antiq. 2,10,1 seq.) quae tamen qua fide dicantur incertum | est. Magis sobrius est Stephanus; ab incertis abstinet, paucis sed certis contentus. Eum per 60 annos versatum esse in aula regis traditio est hebraea (cf. Lightfoot, Wetst. ad h. 1.) quam sequi videtur Stephanus
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v. 23 cum autem impleretur ei quadraginta annorum tempus, i. e. natus cum esset 40 annos, ascendit in cor eius, hebraismus est : עלתה על לבי (cf. ler. 32,35) venit ei in mentem, utique non sine divino quodam impulsu, vide v. 25, ut vist(aret fratres suos filtos Israel, ἐπισχέ- ψασθαι, apud LXX pro פקד invisere prospiciendi causa, curam agere; et se paratum esse ad eos iuvandos et ab oppressione vindicandos, reipsa exhibuit
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v. 98 οὐ cum vidisset quendam iniuriam patientem, iniuriam accipientem de genere suo (gig), vindicavit illum οἱ ῥεῖ ultionem ei qui iniuriam sustinebat percusso Aegyptio ; .א 12; quo iure hoc fecerit Moyses, aliquando dubitavit Augustinus : reperio non debuisse hominem ab illo qui nullam ordinatam potestatem gerebat, quamvis iniuriosum et improbum, occidi (c. Faust. 29,70; M. 42,444); sed postea bene ex hoc loco nostro v. 25 conclusit Moysen iam divinitus admonitum videri et hoc audere potuisse (Quaest. in heptat. 2,2; M. 34,597); factum itaque per Moysen signum fuit quod Deus per Moysen Aegyptios occideret, Israelitas liberaret (Oec.); =
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v. 25 existimabat autem intelligere fratres quoniam Deus per manum ipsius (frequens est hebraismus : per manum ,ביד per ipsum, sua ope et auxilio) daret salutem illis; at illi non intellexerunt ; accusat eorum tarditatem; nam ex divina promissione scire debebant se egressuros, tempus illud Abrahamo indicatum iam adesse, fore, ut Deus iudicaret gentem qua opprimerentur. Cum itaque nunc Moyses, vir in aula regia eximius, eorum suscipiat curam et iniurias illatas ulciscatur, pronum erat hunc mitti iis a Deo servatorem. En, aderat exspectatio messiana, signa temporis messiani manifestissima (cf.. Luc. 19,56) coram iis fiebant et fiunt; at iterum non intelligunt quis sit verus servator! Imo repellunt et abiiciunt servatorem
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v. 26 sequenti vero die apparuit. ilis litigantibus ὥφθη (cf. 3 Reg. 3,16 LXX, venerunt ad regem, vulg.); se illis ostendit, supervenit, e£ reconciliabat eos in pace συνήλλασσεν, imperfectum de conatu, dicens : viri, fratres estis, ut quid nocetis alterutrum? (ya τί cf. 4,25; quare mutuo iniuriam infertis? cf. Ex. 2,13; nocere iungitur in lingua vulgari cum accusativo! (Num. 5,19 non te nocebunt aquae istae; Sap. 14,29; Apoc. 11,5); v. דפ qui autem tnturiam faciebat prozimo repulit eum dicens : quis te constituit. principem et iudicem super nos;
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v. 8 numquid interficere me tu vis, quemadmodum interfecistt. heri Aegyptium? « eodem animo contra Christum videntur dicere : non habemus regem nisi Caesarem ; sic semper facere solebant ludaei, cum beneficia acciperent; vidistine insipientiam? eum qui se servaturus erat accusant, cum dicunt : sicut heri interfecisti Aegyptium » (Chr.);
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v. 299 fugit autem Moyses in verbo isto, à» indicatur causa fugae; intellexit in illo verbo se apud suos minime tutum esse ab ultione regis; cf. Ex. 2,15; insuper ex repulsa illa elucebat eum nullatenus ἃ suis popularibus agnosci tamquam aliqua auctoritate seu missione divina praeditum; et factus est advena $n terra Madian, ubi generavit filios duos;
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v. 30 et expletis annis quadraginta, nam Ex. 7,7 eratannorum 80 quando locutus est cum rege; cf.
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v. 23, apparuit illi in deserto montis Sina angelus tn igne flammae rubi, angelus erat qui apparuit, sed loquebatur in persona Dei (Cai.); est enim communis et vera doctrina S. Thomae et scholasticorum apparitiones illas factas esse per angelum personam Dei gerentem, cui doctrinae suffragium fert apostolus (Gal. 3,19, Hebr. 2,2; vide Suarez, de angelis 6,20); profugus, peregrinus, in aliena terra, in deserto videt angelum, non in templo; vide quot fiunt miracula et nusquam templum, nusquam sacrificia (CAr.); v. 34 Moyses autem videns admiratus est visum scil. quod rubus arderet et non combureretur, Ex. 3,2, et accedente illo ut consideraret facta est ad eum vor Domini dicens : v. 39 ego sum Deus patrum tuorum, Deus Abraham, Deus Isaac οἱ Deus lacob; nova haec Dei revelatio, quae foederis ineundi adeoque totius theocratiae veteris est initium ac fundamentum, procul a terra palaestinensi fit; tremefactus autem Moyses non. audebat considerare, Ex. 3,6 abscondit faciem suam; non enim audebat aspicere contra Deum; v. 33 dixit autem 111% Dominus : solve calceamentum pedum tuorum; locus enim in quo stas, terra sancta est; loca sacra nudis pedibus intrare solent orientales; pedibus nudis se alicui sistere insignis obsequii significatio apud eos habetur; sacerdotes hebraei nudis erant pedibus in templo; mahometani nunquam calceati in moschaeas ingrediuntur (Calm.); terra illa in qua Deus se manifestat declaratur sancta; iam quis limitem Moyses quem repulerant illa Dei manifestatione honoratur; v. 34 videns vidi (Ex. 3,7 LXX et hebr.) cum emphasi : etiam atque etiam vidi (Beel.); fortasse cum allusione quoque ad. v. 25 quo innuitur Deum iam ante &0 annos voluisse ex sua parte liberationem concedere; vidi afflictionem populi mei qui est ἐπ Aegypto et gemitum eorum audivi et descendi liberare eos; et nunc veni et mittam te in Aegyptum. Iam graviter exprobrat Stephanus cum aperta ad negationem et repulsam Christi allusione v. 35 hunc Moysen, eundem scil. illum ipsum quem aversati erant et despexerunt (Theoph.) quem negaverunt dicentes : quis te constituit. principem. et. iudicem? cf. Matth. 921,23 : in qua potestate haec facis et quis dedit tibi hanc. potestatem? Aunc Deus principem et redemptorem misit, vindicem, liberatorem , cum manu angeli simul cum potenti ope angeli, hanc opem ei adiunxit, qu? apparuit illi in rubo; cf. Ex. 23.20. 93; 32,84; 33,2. Proin quae illi negaverant Moysi, haec et maiora ei contulit Deus; v. 36 2/0 οὗτος « surgentem spiritum oratoris vel anaphora pronominis οὗτος
7:36
v. 35. 36. 37. 38 indicat » (B/.) eduzit illos faciens prodigia et signa in terra Aegypti et in. rubro mari et in. deserto annis quadraginta;
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v. 81 hic est Moyses qui dizit filiis Israel : prophetam suscitabit vobis Deus de fratribus vestris tamquam me , ipsum audietis; cf. Deut. 18,15 et vide supra ad 3,92; proin tenebantur obedire illi qui per signa se probavit ἃ Deo missum. Iam quis maiora et plura signa patravit quam Iesus (cf. [oan. 15,94)?
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v. 38 λὲς est qui fuit in. ecclesia in coetu filiorum Israel ἐπὶ solitudine cum angelo qui loquebatur ei in monte Sina, et cum patribus nostris; Ὑενόμενος τά etc. hic versabatur cum angelo et cum patribus nostris in deserto, cum ibi scil. coetui Israelitarum lex Dei promulgaretur; ipse scil. erat mediator inter angelum loquentem et patres nostros (Ex. 19); qui accepit verba vitae dare nobis λόγια ζῶντα verba vim vitalem habentia, verba vivifica, secundum illud : constodite leges meas atque iudicia quae faciens homo vivet in eis (Lev. 18,5), verba non mortua, sed efficacia, in quibus Dei praecipientis vis quasi vivit, quippe qui verba promissionum et minarum ad effectum perducit (cf. Hebr. &,19). En, demonstrat Stephanus se magni aestimare legem a Moyse datam, agnoscere eius originem divinam, eius vim; pariter exponit qualis quantusque Moyses ἃ se habeatur; dein arguit qui sint contemptores Moysis
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v. 39 cui noluerunt obedire patres nostri, sed repulerunt et aversi sunt cordibus suits in Aegyptum; varia hic uno conspectu proponuntur (cf. Num. 11,5; 12,1; 1&,& constituamus nobis ducem et revertamur in Aegyptum; 16,2; 20,5 etc.); unum ex praecipuis exemplum affertur
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v. &0 dicentes ad Aaron : fac nobis deos qui praecedant nos ; Moyses enim hic qui eduxit nos de terra Aegypti, nescimus quid factum sit ei; Ex. 39,1;
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v. &4 et vitulum fecerunt in diebus illis et obtulerunt hostiam simulacro Ex. 32,& seq. Lev. 17,7. Ez. 20,7. 8; 23,8. Neh. 9,18, et laetabantur in operibus manuum suarum i. e. in idolo quod sibi fecerunt; in eo fundamentum gaudii sui collocarunt, in eo scil. quod ipsi confecerant; stultitiam idololatriae declarat. Nomine operis manuum idola saepe designantur; cf. Is. 2,8; 45,19 seq. Ier. 1,16; 10,15. Os. 154,5. Mich. 5,12 etc.; εὐφραίνοντο, Ex. 32,6 sedit populus manducare et bibere et surrexerunt ludere; cf. Ex. 39,18. 19. | | Neque semel tantum Deo neglecto idola colebant, verum illa apostasia multipliciter repetita est ira Dei iis ingruente
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v. &2 convertit autem Deus et tradidit eos servire militiae coeli ἔστρεψεν convertit scil. eos et tradidit; peccati poena quam meruerant cum emphasi effertur et indignatio Dei fortiter exprimitur. Dicitur autem convertit, tradidit, quia id quod Deus permittit fieri et quod subtracta in poenam gratia contingit Deus facere dicitur ex usu loquendi s. litterarum. Cum enim Deus sciat quid futurum sit et quia id impedire posset si vellet, at non impedit, idcirco sensu quodam latiore id facere dicitur. Illud ἔστρεψεν quandoque explicant intransitive : se vertit, se avertit (cf. 2661. Felt.), quae explicatio ab usu et notione verbi recedit (non est ἐστράφη); melius praebet fl : pervertit illos; de hac notione cf. Rom. 1,295. Militia coeli sunt sidera; cf. Deut. 17,3. 2 Par. 33,3. Ier. 8,2. Atque eos idola coluisse neglecto Dei cultu probat verbis Amos 5,25 : sicut scriptum est in libro prophetarum : numquid victimas et hostias obtulistis mihi annis quadraginta in. deserto, domus Israel? in variis illis per desertum migrationibus, uti circumcisio non observabatur, ita cultus Dei ille quotidianus non exercebatur; aliqua sacrificia esse oblata patet Ex. 24,5; Lev. 9,1; Num. 7; 9,*; neque id illis verbis negatur, sed solum asseritur eo tempore cultum sacrificalem generatim defuisse; at ex co iam tempore et deinceps idolis servierunt v. 4.8 et suscepistis tabernaculum Moloch et sidus dei vestri Rempham, figuras quas fecistis adorare eas; et transferam vos trans Babylonem, verba recitantur secundum LXX; solum additur προσχυνεῖν αὐτοῖς ; de textu hebraeo vide quae dixi ad Am. 5,95. Eos in deserto iam idololatriae deditos fuisse ex Lev. 17,7; Deut. 32,171; Ez. 20,8 et 23,3 certum est. Sed praeter illam eos postea quoque eidem vitio indulsisse, uti ex s. libris patet, ita hic quoque in v. 53 enuntiatur, quia in poenam idololatriae in exsilium transferentur (trans Damascum, hebr. LXX). De cultu Moloch saepius reprehenduntur (Lev. 20,2 seq. 3 Reg. 11,5. 7. 33;.8 Reg. 23,10. Ier. 32,35). Rempham, Rephan ex lectione Kaivan ortum esse, non est improbabile (Kaivan, Raiphan). — censetur Kaivan apud Assyrios, Kevan apud Arabes, Syros, Persas designare saturnum planetam. Testimonio itaque prophetae constat quam male legem divinam , verba illa viventia quae Moyses iis promulgaverat, ἃ migratione in deserto et deinceps observaverint. Unde Stephanus iam optime praeparat reprehensionem quam illis mox impinget.
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v. && tabernaculum testimonti τοῦ μαρτυρίου (ità LXX et vulg. pro ועד Ex. 30,36 etc.; hebr. explicant : ubi Deus convenit cum Moyse, sese manifestat) i. e. ubi Deus de se testatur — y testis — fuit cum patribus nostris in deserto , sicut disposuit illis Deus loguens ad Moysen, ut faceret illud secundum formam quam viderat, Ex. 95,9. 40; 26,30; 97,8. Num. 8,4; > revocat hic Stephanus in mentem exordium tabernaculi, uti versiculo consequenti exordium templi, ex his collecturus genuinam religionem carere utroque posse, cum patriarchae ante erectionem tabernaculi et Hebraei a Moyse usque ad Salomonem ante conditum templum fuerint, adeoque citra blasphemiam affirmari, templum eversum iri veramque religionem, quae nimirum Iesu Christi est, everso licet templo staturam » (Calm.). Atque Beda quoque notat : subintelligi vult, sicut tabernaculum in templi factura desertum, sic et ipsum templum intelligant meliori statu succedente delendum. Et CÀr. advertit dici ἐπ deserto, ut locum loco conferat, ibi enim locum sanctum esse, ubi Deus sit;
dum curavit; proin modum cultus religionisque praecipit novum, qui prius non exsistebat. Cur quod olim fecit, non iterum faceret tempore messiano? Ita ex ipsa historia sacra evadit probabile novum Dei colendi modum fore in nova epocha;
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v. &5 quod et indurcrunt suscipientes patres nostri cum Iesu i. e. Iosue in possessionem gentium διαδεξάμενοι quod scil. successione acceperant a Moyse. id duce ac comite Iosue introduxerunt ἐν τῇ κατασχέσει in possessione, in occupatione terrae gentium dum scil. terram occuparent gentium quas expulit Deus a facie patrum nostrorum, et ita habebant illud traditione acceptum usque in diebus David ; tabernaculum, sanctuarium tale, mansit usque ad tempora David. David erat acceptus Deo; ipse petiit, ut sibi concederetur aedificare templum; neque tamen impetravit;
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v. &6 qui invenit gratiain ante Deum; cf. 1 Reg. 16,13; 8 Deo electus Ps. 88,20; quem invenit virum iuxta cor suum 1 Reg. 13,15, et petiit ut. inveniret. tabernaculum Deo lacob σκήνωμα de habitaculo Dei dicitur LXX Ps. 15,1; 25,8; 42,3; 45,5; petiit, ut sibi concederetur aedificare templum; vide 2 Reg. 7,2 seq. 1 Par. 98,2; > petiit 66 non concessum est; οὐ λαμβάνει ὁ μέγας, ὁ θαυμαστές, sed aedificat abiectus ille Salomon; ita non magnum quidpiam erat templum » (CAr.). Si legitur τῷ zixo (cf. in v. 85 τοῖς πατράσιν), effertur habitaculum illud populo lacob inservire, ut perficiatur in commodum populi commercium cum Deo, expiatio etc.; verum aptius legitur τῷ Θεῷ i. e. habitaculum, ubi Deus suam praesentiam et benevolentiam exhibeat; idque congruit cum desiderio David (1 Par. 28,2). Templum igitur ne co quidem modo exstructum est, quo tabernaculum foederis, ex mandato Dei qui eius formam et figuram determinavit; sed templi aedificatio desiderio David concessa est a Deo, ita ut Salomoni liceret illud exsequi opus (2 Reg. 7,13; 3 Reg. 5,5. 1 Par. 28,6. 10);
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v. &7 Salomon autem aedificavit tlli domum; verum quam impar sit quodvis templum maiestati divinae, et ipse Salomon in dedicatione templi clare enuntiavit 3 Reg. 8,27 et Stephanus monet v. ₪8 sed non excelsus 1n manufactis habitat, ut scil. illic includatur neque alibi suam posset praesentiam et gratiam manifestare; ipse ad beneficia cunctis praestanda non indiget templo; sicut propheta dicit :
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v. 49 coelum mhi sedes est, terra autem scabellum pedum meorum; quam domum aedificabitis mihi? dicit Dominus ; aut quis locus requietionts meae est?
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v. 50 nonne manus mea fecit haec omnia? ls. 66,1. 2; quid enim est templum illud comparatione facta cum mundo adspectabili? quam angustum mundi amplitudine opibusque consideratis? docet dein propheta in animi pietate et prompta erga Deum obedientia id contineri quod Deus a suis exigat; vide meum Comment. in Is. 1] p. 498 seq. Ad quid tendat oratio, Iudaei bene advertunt. Unde ira et odio magis inflammantur et vultu, gestu, murmure in perorantem indi- . gnationem ostendunt; hac eorum pertinacia et perfidia Stephanus zelo accensus intermissa ulteriore oratione eos jncrepat. Ita nexum et transitum ad v. 51 explicant Oec. Theoph. Salm. Lap. Calm. Beel. Patr. Felt. εἰ merito quidem; nam ita haec abrupta et acerba reprehensio et compellatio subita optime explicatur;
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v. 51 dura cervice et incircumcisis cordibus et auribus , iis nominibus contumaces et veritati infensos compellat, quibus a Moyse et prophetis maiores reprehensi sunt; cf. Ex. 33,3. 5; 35,9. Deut. 9,6. 13; 31,97. Is. 48,4 nervus ferreus cervix tua, Ier. 7,96; 17,93 induraverunt cervicem suam etc.; proin Deo obedire, ei se subdere pervicaciter renuunt; sunt obstinato animo, ita ut veritatem ne audire quidem sustineant, cordibus incircumcisis, quorum scil. affectus mali et concupiscentiae nullatenus coercentur; cf. Lev. 26,41; Ier. 6,10; 9,26; Ez. 45,7. 9; vos semper Spiritui. sancto. resistitis, sicut patres vestri, ita et vos. Utrumque probatur
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v. 52 quem prophetarum non sunt persecuti patres vestri? idem 115 expvobraverat Christus Matth. 23,35-37; et occiderunt eos qui praenuntiabant de adventu Iusti 1. e. Messiae, cuius opus ἃ prophetis praenuntiatum est, ut scil. iustitiam instauraret et stabiliret in terra (cf. Ps. 71,7. Is. 9,7; 11,5; 42,3 etc.) ; ipsi vero mensuram patrum impleverunt, quia ipsum quem prophetae annuntiarunt interemerunt, cutus Iusti vos nunc proditores et homicidae fuistis; Iesum scil. iudici ro mano tradiderunt et mortem eius efflagitarunt cogentes praesidem invitum ; cf. 2,93; 3,13; v. 53 qui οἵτινες quippe qui accepistis legem in. dispositione angelorum et non custodistis, ab huiusmodi enim hominibus qui non solum prophetas persecuti sunt, sed ipsam legem per angelos traditam constanter abiecerunt, utique facinus illud occis ionis Iusti potuit perpetrari neque aliter exspectandum erat; εἰς διαταγὰς
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Proditores Iesu et homicidae potissimum erant synedristae, quos igitur ea reprehensione maxime tangit; legis minime .custoditae etiam pharisaeos scribasque accusat, eosdem Christus quoque arguerat. Reum ipsi egerant Stephanum; at factus est accusator acerrimus et iudices mala conscientia agitati in rabiem prorumpunt v. 5* audientes autem haec dissecabantur cordibus, ira et furore veluti disrumpebantur et stridebant dentibus in eum furentium more frendebant dentibus; explicant ϑρύχειν dentibus collisis stridorem emittere (Beel.); cf. 5,33; Ps. 34,16; Iob 16,9. Stephanus autem superna virtute roboratur contra furorem eorum et ad martyrium confortatur
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v. 55 cum autem esset plenus Spiritu sancto ὑπάρχων novum scil. ac vehementem in se experitur impulsum Spiritus, inZendens in coelum vidit gloriam Dei, Deum videre impossibile est; ideo dicit gloriam Dei (Ammon:?us in cat.), 1. e. claritatem quandam tamquam prae se ferentem praesentiam Dei (Salm. Cai. Patr.) cf. Ex. 24,17; Ez. 1,27. 43,9; et Iesum stantem a deztris Dei, « stantem et non sedentem beatus Stephanus videt Iesum, ut suam exhibeat Iesus protectionem et magnam suo athletae tribuat fortitudinem et alacritatem ; auxiliantis enim habitus ostenditur » (Oec.); sedere iudicantis est, stare vero pugnantis et adiuvantis: Stephanus in labore certaminis positus stantem vidit quem adiutorem habuit (Gregorius Magnus, in evang. hom. 29; Patr.) et Dasilius scribit τὴν δεξιὰν δὲ χώραν δηλοῦν τὸ τῆς ἀξίας διμέτιμον (cat.). Hac manifestatione et visione ei divinitus facta approbantur quae dixerat et ipse videns ea ad testimonium de Iesu eiusque doctrina iis afferendum omnibus enuntiat : et att : ecce video coelos apertos et. Filium hominis stantem a dextris Dei cum Iesus assumptus sit in coelum (1,11), eo ipso quod ei exhibetur Iesus, coelos se videre sibi apertos fateri debet; 68 voce synedristis in memoriam revocat quod ab ipso Iesu audierant : ex hoc autem erit Filius hominis sedens a dextris virtutis Dei (Luc. 22,69); hoc impletum a se cerni Stephanus iis testatur. Iam tali recordatione et affirmatione eorum rabiem in immensum accendi necesse erat; nam, ut TÀeoph. notat, quemadmodum ea verba in Iesu blasphemiam et crimen laesae maiestatis divinae vocantes impetum in Iesum fecerunt, ita hic quoque minime ferre poterant praedicari talem Iesu gloriam. Qua visione ipse praeparatur ad fortiter subeundum martyrium , ut bene prosequitur Beda : « ad confortandam ergo beati martyris patientiam coelestis regni ianua panditur, 66 ne innoxius homo lapidatus titubet in terra, Deus homo crucifixus apparet coronatus in coelo ». Iesus se vocat Filium hominis; a nullo ita vocatur excepto hoc loco; verum hoc loco haec appellatio consulto a Stephano est selecta cum allusione ad Dan. 7,13.15 et praeprimis, ut verba Iesu synedristis dicta iam esse eventu completa sollemniter affirmaret. Quare prae furore illi iam non sunt sui compotes
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v. 56 ezclamantes autem voce magna continuerunt aures suas , ne blasphemiam audirent, ita maximum horrorem exhibentes, e impetum fecerunt unanimiter in eum; res prae rabie et furore agitur tumultuarie; qui aderant oratione eius quasi in insaniam acti statim nulla synedrii sententia exspectata ultionem et poenam ipsi infligunt
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v. 57 et 6010160165 eum extra civitatem lapidabant; Lev. 24,14 educ blasphemum extra castra... et lapidet eum populus universus. Ius gladii Iudaeis utique ablatum erat a Romartis (cf. Ioan. 18,31) ; at uti postea Iacobum fratrem Domini occiderunt opportunitatem nacti ex morte Festi et absentia Albini (cf. 1056phus, Antiq. 20,9,1), it& nunc tumultu populari sententiam legis exsequuntur. Re generatim narrata (/apidabant) adduntur quaedam particularia : et festes quorum erat primos in eum lapides coniicere; Deut. 17,7 manus testium prima interficiet eum; quia ex legis praescripto blasphemus erat lapidandus et ea lege sibi ius vindicant, id religiose servant quod lege cautum erat, deposuerunt vestimenta sua, pallium scil. exterius, quo expeditiores essent ad lapides iaciendos (Caém.), secus pedes adolescentis qui vocabatur Saulus, Saul ,שאיל nomen ex vet. test. notum (1 Reg. 9,2 seq. 1 Par. 1,48; 1,48; 54,94 etc.); γεανίας dicitur de viris iunioribus aetatem annorum 23-40 nondum egressis (Patr. Grimm). Mirantur aliqui quod testium mentio fit; sed vide 6,13; mirantur et incredibile ducunt, quod in tumultu illo legis praescriptum sit observatum. Sed res est valde obvia; uti iam dixi, ex lege sibi esse ius lapidandi blasphemum autumant, ergo observant formam legis et hac observatione zelum legis demonstrant. Bene monet 60. coutra eiusmodi « criticos », sententia contra Iesum lata sacerdotes sibi religioni duxisse argenteos mittere in corbonam (cf. Deut. 23,18; Matth. 27,3) et Bl. ait esse qui formam legis observatam inepte mirentur. | Additur alterum :
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v. 58 et lapidabant Stephanum — repetitio habet emphasin, quae augetur oppositione — habes repetitionem , quae fit post aliqua narrationi inserta, uti 2,19; 9,92 (BJ.) , invocantem et dicentem : Domine Iesu, suscipe spiritum meum; orat in similitudinem Christi morientis (Luc. 23,56) et in eandem similitudinem rogat pro carnificibus suis
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v. 59 positis autem genibus clamavit: voce magna dicens : Domine, ne statuas illis hoc peccatum; « pro se quidem stans oravit, pro inimicis genuflexit, quia ipsorum - maior iniquitas maius supplicandi remedium flagitabat; et mira beati martyris virtus, qui sic zelo fervebat, ut eis a quibus tenebatur palam suae perfidiae culpas exprobraret, sic dilectione ardebat, ut in . morte quoque pro eis a quibus occidebatur oraret » (Beda); indicat &rdentem suam caritatem qua lapidantium salutem efflagitabat (Salm. Cai. Lap. Calm.) ; quam bene qui primus pro Christo mortem oppetebat, Christum morientem imitabatur! gemina namque haec sunt illorum : Pater, dimitte illis (Luc. 93,35^; Patr.); et cum 06 dixisset , obdormivit (in Domino), gig : et hoc dicto dormivit; χοι- μᾶσθαι mori usitatum est in novo testamento (13,36. 1 Cor. 7, 39 al.), ut iam in vetere Is. 14,8 al., et Beda notat : « pulchre dicit obdormi- 11, et non dixit mortuus est; obtulit enim sacrificium dilectioftis et obdormivit in spe resurrectionis »; Saulus autem erat consentiens neci etus; quae de morte Stephani etc. habet Lucas, a Paulo didicit; cf. 99,90 et cum funderetur sanguis Stephani testis fui et ego astabam et consentiebam 6% custodiebam vestimenta interficientium illum. Furor autem ille non est sedatus morte unius; ignis ille zeli legis in maius exarsit incendium 8,1 facta est autem $n 1110 die illo ipso die quo Stephanus occubuit (Patr. sim. Beel. Feit.); cf. 2,41; Luc. 10,19; 17,31; sensu generali dicitur ἐν ταῖς ἡμέραις ἐχείναις, 1110 tempore, persecutio magna in ecclesia quae erat lIerosolymis, ἐπὶ τὴν ἐχχλησίαν in ecclesiam, contra ecclesiam , et omnes disperst sunt per regiones Iudaeae et Samariae praeter apostolos qui sint isti omnes, colligi iam potest ex mentione apostolorum, indicatur in v. 3 et 4; non enim intelligendi sunt fideles omnes, sed illi qui eminentiorem quendam locum occupabant et praedicationi operam dabant; unde Cai. censet intelligi omnes discipulos in quos descenderat Spiritus sanctus. Et contra aliquos acutos criticos notat Bl. * « ridiculum est πάντες mathematica ratione accipere, magis etiam ridiculum mirari quod postea quoque Christiesni Hierosolymis reperiuntur (c. 11. 12 al.) tamquam haec ἀειφυγία fuerit; videntur autem maxime Helleni- 5686 fugisse ». Apostoli autem remanebant, ut afflictis fidelibus (v. 3) essent solatio et adiumento; eos itaque peculiari protectione providentia divina tuebatur, ut nascenti ecclesiae servarentur et ab incursu hostili redderentur immunes. Refertur apostolos 1018808 esse ἃ Domino per annos duodecim in urbe manere, ne cui praedicatio evangelii posset esse ignota (cf. Fe/t.) Non obstante illo furore reperiebantur qui auderent funus Stephani solitis honoribus prosequi
7:1
ANNA (ÁNANO: CORRISPONDE ALL'EBR. HÁNAN[JAH])
interrogatorio sia stato diretto da lui (ibid. 18, 19-24). Presiede il sinedrio assieme a Caifa (Act. 4, 6). Si discute se il sommo sacerdote di Act. 7, 1 e 9, 1 sia A. o Caifa.
7:2
… Dopo la morte del padre, Dio gli rivolse l'invito definitivo (già gli aveva parlato ad Ur, cf. Act. 7, 2) di abbandonare la sua parentela e il suo paese per andare verso la terra che Egli gli avrebbe indicato. …
in qualche modo di ricostruirne le grandi linee (discorsi di Pietro: Act. 2, 14-40; 3, 12-26; 5, 29-32; 10, 34-43; discorsi di Paolo: Act. 13, 16-41; 17, 22-31; discorso di Stefano: Act. 7, 2-53). Soprattutto nei Vangeli sinottici si hanno il riflesso e l'espressione della c. apostolica. …
7:4
… Ciò è comprovato da citazioni di Filone Alessandrino e da riferimenti del Nuovo Testamento (p. es., Act. 7, 4; 7, 32; 7, 35; Hebr. 9, 3), che trovano il loro corrispondente soltanto nel P. S..
7:6
… La dimora in Egitto fu, secondo Ex. 12, 40 (cf. Gen. 15, 13: Act. 7, 6: 400 anni), di 430 anni; dura dunque nella prima teoria dall'a. 1878 fin al 1448, nella seconda ca. dal 1655 al 1225. Chi stabilisce una data intermedia, come Albright (entro 1375-1300), …
7:8
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Ma tale ipotesi urta contro Ios. 5, 4-7, in cui a torto si vuol vedere un'interpolazione del redattore, e contro altri testi biblici (non ultimi Io. 7, 22 e Act. 7, 8) e tutta la tradizione giudaica, che fanno concordemente risalire la c. ad epoca anteriore a Mosè, cioè ad Abramo. …
… Sono chiamati P. anche Abramo (v.), Isacco (v.), Giacobbe (v.), altri personaggi nei Settanta (cf. I Par. 24, 31; 27, 22; II Par. 9, 8; 23, 20; 26, 12), e in Act. 7, 8, 9; 2, 29 i figli di Giacobbe e David. …
7:23
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
A corte M. rimase forse una quarantina d'anni (Ex. 2, 23; 7, 7; cf. Act. 7, 23): periodo ricco di espe-
7:29
Sull'esempio di Abramo (Gen. 21, 23; 23, 4), di Mosè (Ex. 2, 22; Act. 7, 29), d'Israele sottratto da Dio al mondo pagano (Sup. 18, 3; Hab. 3, 16: παρενία è sinonimo di x.), ogni cristiano è e deve sentirsi «straniero» (ξένος) e «forestiero» (παρενός): …
7:30
… dei cieli, preceduto dalla Croce (Mt. 24, 30), circondato da schiere di angeli e di santi (Mt. 24, 31; Mc. 8, 38; Lc. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in un alone luminoso di nubi e di fuoco (Mt. 25, 30; 26, 64; Mc. 13, 26; 14, 62; Lc. 21, 27; Act. 7, 30; I Thess. 4, 17; II Thess. 1, 8), seduto in un trono di maestà (Mt. 19, 27; 25, 31; Apoc. 20, 11-12), assistito nell'atto di giudicare dagli Apostoli (Lc. 22, 2), dai martiri e da …
HOREB (EBR. HŌRĒB, «SICCITÀ», «DESOLAZIONE»)
… All'H. infatti ed al Sinai sono comuni la visione del rovetto ardente, dell'ordine divino a Mosè di ritornarvi ad offrire dopo l'uscita dall'Egitto (Ex. 3, 2-12; Act. 7, 30 sg.); l'adunanza del popolo d'Israele con la terribile teofania e l'alleanza cosiddetta sinaitica (Ex. 19, 18 sgg.; Deut. 4, 10, 15; 5, 20; 18, 16); la consegna delle tavole della Legge …
7:31
come messaggero divino (di Jahweh o di Elohim) e insieme parla e opera come Dio. Fa delle promesse come lo stesso Jahweh (Gen. 16, 10-13; 21, 17-19; 22, 11-17), si identifica con Dio (Gen. 31, 11-13; 48, 15-16; Ex. 3, 2-4, 10 [Act. 7, 31-35]; Iud. 2, 1-4; 6, 11-24; 13, 6-23; Zach. 3, 1-6). Alla fine del « codice dell'alleanza », Jahweh promette il « suo a. » che condurrà Israele (Ex. 23, 20-23), l'« a. dell'alleanza …
7:32
… Ciò è comprovato da citazioni di Filone Alessandrino e da riferimenti del Nuovo Testamento (p. es., Act. 7, 4; 7, 32; 7, 35; Hebr. 9, 3), che trovano il loro corrispondente soltanto nel P. S..
7:35
… Ciò è comprovato da citazioni di Filone Alessandrino e da riferimenti del Nuovo Testamento (p. es., Act. 7, 4; 7, 32; 7, 35; Hebr. 9, 3), che trovano il loro corrispondente soltanto nel P. S..
7:36
… Il miracolo passaggio del Mar Rosso è tale fatto storico da non poter essere soppresso senza scuotere tutto l'edificio del Vecchio Testamento (Ex. 14; 15, 4; 22; Num. 33, 8; Deut. 11, 14; Ios. 2, 10; 4, 24; 24, 7; Ps. 105 [106], 8; Id. 11, 16; Neh. 9, 11; Sap. 10, 8; I Mach. 4, 9; Act. 7, 36).
7:37
… A prescrizioni del P. come di Mosè si riportano ugualmente i contemporanei di Cristo: i farisei (Mt. 19, 7; Io. 8, 5; Act. 6, 14), i Sadducei (Mt. 22, 24), i discepoli (Io. 1, 45). La convinzione passa agli Apostoli (Act. 3, 22; Rom. 10, 5, 19; I Cor. 9, 9 ecc.) e ai primi fedeli (Act. 7, 37; 28, 23).
… Non si ha notizia di altri profeti (cf. I Mach. 14, 41) fino a Giovanni Battista (Mt. 11,9 sg.; Le. 7, 26 sg.), precursore del p. per eccellenza, Gesù (Act. 3,20 sg. = Deut. 18, 15-19; Io. 1, 21,45; 6,14; 7,40; Act. 7,37; Hebr. 1,1 sg.; A. Clamer, Ste Bible, II, Parigi 1940, p. 634 sg.).
7:38
Altri passi chiamano gli scritti veterotestamentari τὰ λόγια τοῦ Θεοῦ (= « oracoli di Dio »: Rom. 3, 2); λόγια ζῶντα (= « oracoli di vita »: Act. 7, 38); λόγος τοῦ Θεοῦ (= « parola di Dio »: Mc. 7, 13) ecc. I Libri biblici sono designati quali « santi » (Rom. 1, 2) e « sacri » (II Tim. 3, 15), cioè di origine divina.
… Nel Nuovo Testamento indica le rivelazioni fatte da Dio a Mosè (Act. 7, 38), le rivelazioni contenute nel Vecchio Testamento, specialmente i vaticini messianici (Rom. 3, 2), la Rivelazione cristiana (Hebr. 5, 12), i detti dei carismatici (Rom. 12, 6 sgg.; …
7:42
AMOS (EBR. 'ĀMŌS «CHE PORTA UN FARDELLO», DIVERSO DAL NOME DEL PADRE DI ISAIA 'ĀMŌS «ROBUSTO»)
… L'autorità divina del libro è testimoniata in Tob. 2, 6, nell'allusione di I Mach. 1, 41 (Am. 8, 10) e nella citazione di s. Stefano (Act. 7, 42).
… altre fonti d'informazione si deve forse intendere come un vasto movimento di ribellione contro Mosè, sfaldamento dell'unità in tanti gruppi autonomi andati dispersi e insieme un effettivo abbandono degli impegni religiosi (Ios. 5, 4-7; Am. 5, 25-26; Act. 7, 42-43; Talmud Geros., Ta'anith 3, 4), un'apostasia.
… in lotta con le proprie passioni e con le seduzioni del mondo esterno (Iob 7,1; 14, 17, II Cor. 10, 4; I Tim. 1,18; Iac. 4,1; I Pt. 2, 11) ed alle schiere armate paragona le gerarchie celesti (Deut. 17,3; II Par. 33,3; Is. 24, 21; Ier. 8,7; Lc. 3, 13; Act. 7,42).
7:48
… Il Nuovo Testamento, il cui compito caratteristico è la spiritualizzazione del culto (Io. 4, 23; Act. 7, 48; Rom. 2, 29), traspone le istituzioni cultuali mosaiche nell'ambito messianicoceleste. …
7:51
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Già in Deut. 30, 6 si sottolinea la necessità di questa c. spirituale (cf. Ier. 4, 4: «c. del cuore»), e in Lev. 26, 41 i cattivi e ribelli vengono detti «incirconcisi di mente» (cf. Ier. 6, 10; 9, 26; Act. 7, 51: «incirconcisi di cuore e di orecchi»). …
7:53
Nell'Epistola agli Ebrei (v.), a cui si deve riconoscere, per lo meno, non poca affinità con il pensiero di s. Paolo, s'incontra l'antitesi tra l'economia instaurata per mezzo degli angeli (cf. Act. 7, 53), che era soltanto una L. o una rivelazione (λόγος), e quella inaugurata da Cristo, che è una salute (σωτηρία), ossia un'istituzione religiosa che salva (Hebr. 2, 2 sg.); tra la …
7:54
… Essa segnava inoltre la fine della feroce persecuzione giudica contro la Chiesa (Hebr. 13, 7; 10, 32 sgg.; Act. 4, 1-31; 5, 17 sgg.; 6, 11 sgg.; 7, 54-8, 3; 12, 1-4; ecc.). …
7:55
… I passi sono esami-nati da P. Vannutelli (pp. 1-17). Nel resto del Nuovo Testamento, la formula ricorre un'altra volta in bocca a s. Stefano: «Vedo il F. dell'u. ritto alla destra di Dio» (Act. 7, 55, allusione a Dan. 7, 13) e due volte in Apoc. …
… Esempio tipico si ha in Act. 6, 8 là dove si parla di s. Stefano: « Stefano pieno di grazia e di f., compiva prodigi a cose mirabili ». E più avanti: « Stefano essendo ripieno di Spirito Santo, fissati gli occhi in cielo, vide la gloria di Dio e Gesù che stava alla destra di Dio » (ibid., 7, 55).
… Alcuni supposero che l'apocrifo perduto riferisse i misteri rivelati al Protomartire quando «vide i cieli aperti e Gesù ritto alla destra di Dio» (Act. 7, 55), e Sisto di Siena (Biblioth. …
7:56
… (Haer., 23: PG 41, 307) identificò N. con l'amico di Cleofa (Lc. 24, 13-35); dal sec. XVI in poi isolate congetture lo identificano con Matteo o Mattia (il cui nome = N.), Giovanni Evangelista, Simone il Cananeo (« di Cana »), Stefano (Io. 1, 51 = Act. 7, 56).
7:57
… Il furore popolare ricorreva facilmente a tale supplizio (Io. 8, 59; 10, 31, 33; 11, 8; Act. 7, 57 sg.; 14, 5, 18; I Cor. 11, 25).
SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
Il nome S. fu portato anche da un re di Edom (Gen. 36, 37), da un antenato di Samuele, della famiglia levitica di Caath (I Par. 6, 24; questo S. è probabilmente identico a Iohel di I Par. 6, 36), e infine da s. Paolo (Act. 7, 57-13, 9), beniaminita come il re S. - Vedi tav. CXXX.
TESSALONICESI, EPISTOLE I-II AI
… Simulano una sommossa popolare per uccidere, senza autorizzazione, s. Stefano (Act. 7, 57-60); solo l'intervento provvidenziale di un tribuno toglie loro di mano Paolo, mentre lo tiran fuori dal luogo sacro per ucciderlo (ibid. 21, 27-34); e il tribuno deve mandarlo sotto …
7:60
… Hist. eccl., II, cap. 23, 6). S. Stefano s'inginocchiò nella sua ultima preghiera, s. Pietro e s. Paolo pregavano in ginocchio, e i cristiani che accompagnavano s. Paolo alla nave che lo portava lontano, s'inginocchiarono a pregare sulla riva del mare (Act. 7, 60; 9, 40; 20, 36; 21, 5).
… Gen. 18, 22-32; 20, 7: Abramo intercede per Sodoma e intercederà per Abimelec; Ex. 32, 11-14; Num. 14, 13-20: Mosè intercede per il popolo; I Sam. 7, 8 sg.; Samuele; Job. 42, 8: Giobbe), sia del Nuovo (ad es., la forma plurale nelle domande del Pater; Act. 7, 60; 12, 5; Rom. 15, 30; Eph. 1, 15; 6, 8-20; I Tim. 2, 1-4; Iac. 5, 16-18), nonché dai documenti della tradizione ecclesiastica sulla prassi dei fedeli, sia privata, sia liturgica, ad …
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.