Saul not content to persecute so cruelly in Hierusalem, 3 is in the vvay to Damascus told by our Lord IESVS of his vaine attempt, and miraculously conuerted to be an Apostle: and after great penance, restored to his sight by Ananias, and baptized. 20 And presently he dealeth mightily against the Ievves, prouing IESVS to be Christ, to their great admiration. 23 But such is their obstinacie, that they lay al Damascus to kil him, 26 From thence he goeth to Hierusalem, and there ioyneth vvith the Apostles, and againe by the obstinate Ievves his death is sought. 31 The Church being novv grovven ouer al Ievvrie, Galilee, and Samaria, Peter visiteth al: and in his visitation, 33 healing a lameman, 36 and raising a dead vvoman, conuerteth very many.
1And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priestMa Saulo tuttora spirante minacce, e strage contro i discepoli del Signore, si presentò al principe de' Sacerdoti.AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord, came to the high priest,Saulus autem adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, 2And asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem.E gli domandò lettere per Damasco alle sinagoghe: affine di menar legati a Gerusalemme quanti avesse trovati di quella professione, uomini, e donne.and asked letters of him vnto Damascus to the synagogs, that if he had found any men and vvomen of this vvay, he might bring them bound vnto Hierusalem.et petiit ab eo epistolas in Damascum ad synagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem. 3And as he went on his journey, it came to pass that he drew nigh to Damascus. And suddenly a light from heaven shined round about him.E nell'andare successe, che avvicinandosi egli a Damasco, di repente una luce del cielo gli folgoreggiò d'intorno.And as he vvent on his iourney, it chaunced that he drevv nigh to Damascus: and sodenly a light from heauen shined round about him.Et cum iter faceret, contigit ut appropinquaret Damasco: et subito circumfulsit eum lux de cælo. 4And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me?E caduto per terra udì una voce, che gli disse: Saulo, Saulo, perché mi perseguiti?And falling on the ground, he heard a voice saying to him, Saul, Saul vvhy persecutest thou me?Et cadens in terram audivit vocem dicentem sibi: Saule, Saule, quid me persequeris ? 5Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.Ed egli rispose: Chi se' tu Signore? Ed egli: Io sono Gesù, cui tu perseguiti: dura cosa è per te il ricalcitrare contro il pungolo.Vvho said, Vvho art thou Lord? And he, I am IESVS vvhom thou doest persecute, it is hard for thee to kicke against the pricke.Qui dixit: Quis es, domine ? Et ille: Ego sum Jesus, quem tu persequeris: durum est tibi contra stimulum calcitrare. 6And he, trembling and astonished, said: Lord, what wilt thou have me to do?Ed egli tremante, e attonito, disse: Signore che vuoi tu, ch'io faccia?And trembling and being astonied he said, Lord, vvhat vvilt thou haue me to doe?Et tremens ac stupens dixit: Domine, quid me vis facere ?
7And the Lord said to him: Arise and go into the city; and there it shall be told thee what thou must do. Now the men who went in company with him stood amazed, hearing indeed a voice but seeing no man.Ed il Signore a lui: Levati su, ed entra in città, e ivi ti sarà detto quel, che tu debba fare. E quei, che le accompagnavano, se ne stavano stupefatti, udendo la voce, ma non vedendo alcuno.And our Lord to him, Arise, and goe into the citie, and it shal be told thee vvhat thou must doe. But the men that vvent in companie vvith him, stood amased, hearing the voice, but seeing no man.Et Dominus ad eum: Surge, et ingredere civitatem, et ibi dicetur tibi quid te oporteat facere. Viri autem illi qui comitabantur cum eo, stabant stupefacti, audientes quidem vocem, neminem autem videntes. 8And Saul arose from the ground: and when his eyes were opened, he saw nothing. But they, leading him by the hands, brought him to Damascus.E Saulo si alzò da terra, e avendo gli occhi aperti, non vedeva niente. Ma menandolo a mano, lo condussero in Damasco.And Saul rose vp from the ground, and his eies being opened, he savv nothing. And they dravving him by the hādes, brought him into Damascus.Surrexit autem Saulus de terra, apertisque oculis nihil videbat. Ad manus autem illum trahentes, introduxerunt Damascum. 9And he was there three days without sight: and he did neither eat nor drink.E quivi tre giorni stette senza vedere, e non mangiò, né bevve.And he vvas three daies not seeing, and he did neither eate nor drinke.Et erat ibi tribus diebus non videns, et non manducavit, neque bibit. 10Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias, And he said: Behold I am here, Lord.Ed era in Damasco un certo discepolo per nome Anania: cui in visione il Signore disse: Anania. Ed egli rispose: Eccomi, Signore.And there vvas a certaine disciple at Damascus, named Ananias: and our Lord said to him in a vision, Ananias. But he said, Loe, here I am Lord.Erat autem quidam discipulus Damasci, nomine Ananias: et dixit ad illum in visu Dominus: Anania. At ille ait: Ecce ego, Domine. 11And the Lord said to him: Arise and go into the street that is called Strait and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth.E il Signore a lui: Alzati, e va nella contrada chiamata la Diritta: e cerca in casa di Giuda uno di Tarso, che si chiama Saulo: imperocché ei già fa orazione.And our Lord to him, Arise, & goe into the streate that is called Straight: and seeke in the house of Iudas, one named Saul of Tarsus. for behold he prayeth. (Et Dominus ad eum: Surge, et vade in vicum qui vocatur Rectus: et quære in domo Judæ Saulum nomine Tarsensem: ecce enim orat.
12(And he saw a man named Ananias coming in and putting his hands upon him, that he might receive his sight.)(E ha veduto in visione un uomo di nome Anania, andare a imporgli le mani, affinchè ricuperi la vista).And he savv a man named Ananias, comming in and imposing handes vpon him for to receiue his sight.)(Et vidit virum Ananiam nomine, introëuntem, et imponentem sibi manus ut visum recipiat.) 13But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem.E Anania rispose: Signore, da molti ho sentito dir di quest'uomo, quanti mali abbia fatti a' tuoi Santi in Gerusalemme:But Ananias ansvvered, Lord, I haue heard by many of this man, hovv much euil he hath done to thy sainctes in Hierusalem:Respondit autem Ananias: Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in Jerusalem: 14And here he hath authority from the chief priests to bind all that invoke thy name.E qui egli ha autorità da' principi de' sacerdoti di legare tutti quelli, che invocano il tuo nome.and here he hath authoritie from the cheefe priests to binde al that inuocate thy name.et hic habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum. 15And the Lord said to him: Go thy way: for this man is to me a vessel of election, to carry my name before the Gentiles and kings and the children of Israel.Ma il Signore gli disse: Va' che costui è uno strumento eletto da me a portare il nome mio dinanzi alle genti, e ai re, e a' figliuoli d'Israele.And our Lord said to him, Goe, for a vessel of election is this man 〈…〉 carie my name before the Gentiles, and kinges, 〈…〉 children of Israël.Dixit autem ad eum Dominus: Vade, quoniam vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israël. 16For I will shew him how great things he must suffer for my name’s sake.Imperocché io gli farò vedere, quanto debba egli patire per il nome mio.For I vvil shevv him hovv great 〈…〉 must suffer for my name.Ego enim ostendam illi quanta oporteat eum pro nomine meo pati. 17And Ananias went his way and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest, that thou mayest receive thy sight and be filled with the Holy Ghost.Andò Anania, ed entrò nella casa: e impostegli le mani, disse: Fratello Saulo, mi ha mandato il Signore Gesù, che ti appari nella strada, per cui venivi, affinchè ricuperi la vista, e sii ripieno di Spirito santo.And Ananias vvent, and entred into the house: and imposing handes vpon him, he said, Brother Saul, our Lord IESVS hath sent me, he that appeared to thee in the vvay that thou camest: that thou maiest see and be filled vvith the holy Ghost.Et abiit Ananias, et introivit in domum: et imponens ei manus, dixit: Saule frater, Dominus misit me Jesus, qui apparuit tibi in via qua veniebas, ut videas, et implearis Spiritu Sancto.
18And immediately there fell from his eyes as it were scales: and he received his sight. And rising up, he was baptized.E subito caddero dagli occhi di lui certe come scaglie, o ricuperò la vista: e alzatosi fu battezzato.And forthvvith there fel from his eies as it vvere scales, and he receiued sight. and rising he vvas baptized.Et confestim ceciderunt ab oculis ejus tamquam squamæ, et visum recepit: et surgens baptizatus est. 19And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.E cibatosi ripigliò le forze. E li stette alcuni dì co' discepoli, che erano a Damasco.And vvhen he had taken meate, he vvas strengthened. And he vvas vvith the disciples that vvere at Damascus, for certaine daies.Et cum accepisset cibum, confortatus est. Fuit autem cum discipulis qui erant Damasci per dies aliquot. 20And immediately he preached Jesus in the synagogues, that he is the son of God.E immediatamente nelle sinagoghe predicava Gesù, dicendo: Questi è il Figliuolo di Dio.And incontinent entring into the synagogs, he preached IESVS, that this is the sonne of God.Et continuo in synagogis prædicabat Jesum, quoniam hic est Filius Dei. 21And all that heard him were astonished and said: Is not this he who persecuted in Jerusalem those that called upon this name and came hither for that intent, that he might carry them bound to the chief priests?E restavano stupefatti tutti que' che l'udivano, e dicevano: Non è egli colui, che in Gerusalemme dispergeva quelli, che invocano questo nome, ed è qua venuto a questo fine di condurli legati ai principi de' sacerdoti?And al that heard, vvere astonied, and said, Is not this he that expugned in Hierusalem those that inuocated this name: and came hither to this purpose that he might bring them bound to the cheefe priests?Stupebant autem omnes qui audiebant, et dicebant: Nonne hic est qui expugnabat in Jerusalem eos qui invocabant nomen istud: et huc ad hoc venit, ut vinctos illos duceret ad principes sacerdotum ? 22But Saul increased much more in strength and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.Ma Saulo sempre più si faceva forte, e confondeva i Giudei abitanti in Damasco, dimostrando, che quello, è il Cristo.But Saul vvaxed mightie much more, and confounded the Ievves that dvvelt at Damascus, affirming that this is CHRIST.Saulus autem multo magis convalescebat, et confundebat Judæos qui habitabant Damasci, affirmans quoniam hic est Christus. 23And when many days were passed, the Jews consulted together to kill him.Passato poi lungo spazio di tempo, fecero risoluzione gli Ebrei di ucciderlo.And vvhen many daies vvere passed, the Ievves consulted that they might kil him.Cum autem implerentur dies multi, consilium fecerunt in unum Judæi ut eum interficerent.
24But their lying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him.E Saulo riseppe le loro insidie. Ed eglino facevan guardia alle porte di, e notte per ammazzarlo.But their conspiracie came to Sauls knovvledge. And they kept the gates also day and night, that they might kil him.Notæ autem factæ sunt Saulo insidiæ eorum. Custodiebant autem et portas die ac nocte, ut eum interficerent. 25But the disciples, taking him in the night, conveyed him away by the wall, letting him down in a basket.Ma i discepoli lo preser di notte tempo, e lo miser giù dalla muraglia, calandolo in una sporta.But the disciples taking him in the night, conueied him avvay by the vvall, letting him dovvne in a basket.Accipientes autem eum discipuli nocte, per murum dimiserunt eum, submittentes in sporta. 26And when he was come into Jerusalem, he essayed to join himself to the disciples: and they all were afraid of him, not believing that he was a disciple.Ed essendo egli andato a Gerusalemme, cercava di unirsi con i discepoli, ma tutti avevan paura di lui, non credendo, ch'ei fosse discepolo.And vvhen he vvas come into Hierusalem, he assaied to ioyne him self to the disciples, & al feared him, not beleeuing that he vvas a disciple.Cum autem venisset in Jerusalem, tentabat se jungere discipulis, et omnes timebant eum, non credentes quod esset discipulus. 27But Barnabas took him and brought him to the apostles and told them how he had seen the Lord, and that he had spoken to him: and how in Damascus he had dealt confidently in the name of Jesus.Ma Barnaba presolo seco lo menò agli Apostoli: ed espose loro, come egli avesse veduto per istrada il Signore, il quale gli avea parlato, e come in Damasco predicato avesse con libertà nel nome di Gesù.But Barnabas tooke him & brought him to the Apostles, and told them hovv in the vvay he had seen our Lord, and that he spake vnto him, and hovv in Damascus he dealt confidently in the name of IESVS.Barnabas autem apprehensum illum duxit ad Apostolos: et narravit illis quomodo in via vidisset Dominum, et quia locutus est ei, et quomodo in Damasco fiducialiter egerit in nomine Jesu. 28And he was with them, coming in and going out in Jerusalem and dealing confidently in the name of the Lord.E andava, e stava con essi in Gerusalemme, predicando liberamente nel nome del Signore.And he vvas vvith them going in and going out in Hierusalem, and dealing confidently in the name of our Lord.Et erat cum illis intrans et exiens in Jerusalem, et fiducialiter agens in nomine Domini.
29He spoke also to the Gentiles and disputed with the Greeks. But they sought to kill him.E parlava anche co' Gentili, e disputava co' Greci: ma quelli cercavano d'ucciderlo.He spake also to the Gentiles, and disputed vvith the Greekes: but they sought to kil him.Loquebatur quoque gentibus, et disputabat cum Græcis: illi autem quærebant occidere eum. 30Which when the brethren had known, they brought him down to Cæsarea and sent him away to Tarsus.Lo che risaputosi da' fratelli, lo accompagnarono a Cesarea, e indi lo inviarono a Tarso.Vvhich vvhen the brethren had knovven, they brought him dovvné to Caesaréa, and sent him avvay to Tarsus.Quod cum cognovissent fratres, deduxerunt eum Cæsaream, et dimiserunt Tarsum. 31Now, the church had peace throughout all Judea and Galilee and Samaria: and was edified, walking in the fear of the Lord: and was filled with the consolation of the Holy Ghost.La Chiesa adunque per tutta la Giudea, e Galilea, e Samaria avendo pace, si edificava, e camminava nel timor del Signore, ed era ricolma della consolazione dello Spirito santo.The ⸬ CHVRCH truely through al Ievvrie & Galilee and Samaria had peace, & vvas edified, vvalking in the feare of our Lord, and vvas replenished vvith the consolation of the holy Ghost.Ecclesia quidem per totam Judæam, et Galilæam, et Samariam habebat pacem, et ædificabatur ambulans in timore Domini, et consolatione Sancti Spiritus replebatur. 32And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda.Or avvenne, che Pietro visitandole tutte, giunse ai Santi, che abitavano in Lidda.And it came to passe, that Peter as he passed through al, came to the saincts that dvvelt at Lydda.Factum est autem, ut Petrus dum pertransiret universos, deveniret ad sanctos qui habitabant Lyddæ. 33And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy.Ed ivi trovò un uomo per nome Enea, che da otto anni giaceva in letto, essendo paralitico.and he found there a certaine man named Aeneas, lying in his bed from eight yeres before, vvho had the palsey.Invenit autem ibi hominem quemdam, nomine Æneam, ab annis octo jacentem in grabato, qui erat paralyticus. 34And Peter said to him: Eneas, the Lord Jesus Christ healeth thee. Arise and make thy bed. And immediately he arose.Cui disse Pietro: Enea, ti risana il Signor Gesù Cristo: levati su, e aggiustati il letto. E quegli subito si rizzò.And Peter said to him, Aeneas, our Lord IESVS CHRIST heale' thee: arise, and make thy bed. And incontinent he arose.Et ait illi Petrus: Ænea, sanat te Dominus Jesus Christus: surge, et sterne tibi. Et continuo surrexit.
35And all that dwelt at Lydda and Saron saw him: who were converted to the Lord.E lo videro tutti gli abitatori di Lidda, e della Sarona: i quali si convertirono al Signore.And al that dvvelt at Lydda and Satóna, savv him: vvho conuerted to our Lord.Et viderunt eum omnes qui habitabant Lyddæ et Saronæ: qui conversi sunt ad Dominum. 36And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did.In Joppe poi vi era una certa discepola, per nome Tabita, che interpretato vuol dir Dorcade. Ella era piena di buone opere, e di limosine, che faceva.And in Ioppé there vvas a certaine disciple named Tabitha, vvhich by interpretation is called Dorcas. This vvomā vvas ful of good vvorkes and almes-deedes vvhich she did.In Joppe autem fuit quædam discipula, nomine Tabitha, quæ interpretata dicitur Dorcas. Hæc erat plena operibus bonis et eleemosynis quas faciebat. 37And it came to pass in those days that she was sick and died. Whom when they had washed, they laid her in an upper chamber.Ed avvenne, che in que' dì ammalatasi morì. E lavata che l'ebbero, la posero nel cenacolo.And it came to passe in those daies, that she vvas sicke and died. Vvhom vvhen they had vvashed, they laid her in an vpper chamber.Factum est autem in diebus illis ut infirmata moreretur. Quam cum lavissent, posuerunt eam in cœnaculo. 38And forasmuch as Lydda was nigh to Joppe, the disciples, hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them.Ed essendo Lidda vicino a Joppe, i discepoli avendo sentito, che quivi Pietro si ritrovava, gli mandaron due uomini, che lo pregassero: Non ti paia greve di venir sino a noi.And vvhereas Lydda vvas nigh to Ioppé, the disciples hearing that Peter vvas in it, they sent tvvo men vnto him, desiring him, Be not loth to come so farre as to vs.Cum autem prope esset Lydda ad Joppen, discipuli, audientes quia Petrus esset in ea, miserunt duos viros ad eum, rogantes: Ne pigriteris venire ad nos. 39And Peter rising up went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him, weeping and shewing him the coats and garments which Dorcas made them.E Pietro si alzò, e andò con essi. E arrivalo che fu lo condussero al cenacolo: e gli furono intorno tutte le vedove piangenti, le quali gli mostravano le tonache, e le vesti, che Dorcade faceva per esse.And Peter rising vp came vvith them. And vvhen he vvas come, they brought him into the vpper chamber: and al the vvidovves stoode about him vveeping, and shevving him the coates and garments vvhich Dorcas made them.Exsurgens autem Petrus, venit cum illis. Et cum advenisset, duxerunt illum in cœnaculum: et circumsteterunt illum omnes viduæ flentes, et ostendentes ei tunicas et vestes quas faciebat illis Dorcas.
40And they all being put forth, Peter, kneeling down, prayed. And turning to the body, he said: Tabitha, arise. And she opened her eyes and, seeing Peter, sat up.Ma Pietro, fatti uscir tutti fuora, piegate le ginocchia orò: e rivoltosi al corpo, disse: Tabita, levati su. Ed ella apri i suoi occhi, e veduto che ebbe Pietro, si mise a sedere.And al being put forth, Peter falling on his knees praied, and turning to the body he said: Tabitha, arise. And she opened her eies: and seeing Peter, she sate vp.Ejectis autem omnibus foras, Petrus ponens genua oravit: et conversus ad corpus, dixit: Tabitha, surge. At illa aperuit oculos suos: et viso Petro, resedit. 41And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive.E datale mano la fece alzare. E chiamati i Santi, e le vedove la presentò loro viva.And giuing her his hand, he lifted her vp. And vvhen he had called the saincts and the vvidovves, he presented her aliue.Dans autem illi manum, erexit eam. Et cum vocasset sanctos et viduas, assignavit eam vivam. 42And it was made known throughout all Joppe. And many believed in the Lord.E si seppe ciò per tutta Joppe: e molti credettero nel Signore.And it vvas made knovven through out al Ioppé: and many beleeued in our Lord.Notum autem factum est per universam Joppen: et crediderunt multi in Domino. 43And it came to pass that he abode many days in Joppe, with one Simon a tanner.E ne avvenne, che si fermò molti giorni in Joppe in casa di un certo Simone cuoiaio.And it came to passe that he abode many daies in Ioppé, vvith one Simon a tanner.Factum est autem ut dies multos moraretur in Joppe, apud Simonem quemdam coriarium.
9:1
about the year A.D. 34.
9:4
St. Augustine
Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. (St. Augustine, in Ps. xxx.)
Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. (Luke 10:16.)
9:5
Witham
To kick against the goad. Others translate against the pricks; others, against the sting. The metaphor is taken from oxen kicking, when pricked to go forward. (Witham)
9:7
Haydock
There it shall be told thee, etc. The Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as through its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. (Haydock)
Hear the great St. Augustine: "Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church." (De Doct. Chris. lib. 1:in proem.)
Calmet
Hearing, etc. This may be reconciled with what is said in the 22nd chapter by supposing they heard only St. Paul speak, or heard only a confused noise, which they could not understand. (Calmet)
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9:9
St. Chrysostom
Three days. During the time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. (St. Chrysostom, hom. xix.)
9:12
Witham
And he saw a man, etc. This verse, which is by way of a parenthesis, contains the words of the historian, St. Luke, telling us what St. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. (Witham)
Menochius
This verse is a parenthesis. It contains not the words of Christ to Ananias, but St. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. (Menochius)
9:15
Witham
A vessel of election. A chosen elect vessel, and minister of the gospel. (Witham)
Skeous ekloges, an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, ode en uperetikon skeuos, he was an excellent and choice character.
9:17
Witham
Laying his hands on him. This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. (Acts 10:44.) (Witham)
Calmet
This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained ministers, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. (Calmet)
9:23
Witham
When many days were passed. By the account St. Paul gives of himself, (Galatians 1.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till St. Barnabas introduced him to the apostles, and gave an account of his conversion. (Witham)
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9:29
Witham
He spoke also to the Gentiles,[Ver. 29. Loquebatur quoque Gentibus, et disputabat cum Graecis. In almost all Greek copies, there is nothing for Gentibus, and we only read, he spoke and disputed with the Grecians, or Hellenists; pros tous Ellenistas. See Acts 6:1.] and disputed with the Grecians, or Hellenists. See Acts 6:1. By the Gentiles, many understand those who had been Gentiles, and were become proselytes or converts to the Jewish religion, and not those who still remained Gentiles. And by the Greeks, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, not Syriac, whom St. Paul endeavoured to convert to the Christian faith. (Witham)
9:31
The Church visibly proceedeth still with much comfort and patience; she is perfected by persecution, and by means of the promised infallible protection, she has ever proved herself invulnerable to all the envenomed shafts of her adversaries.
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9:36
Bible de Vence
Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. (Bible de Vence)
Bristow
See here the powerful effects of good works, and alms-deeds; they reach even to the next life. (Bristow)
Hence that of the wise man, alms free from death.
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Washed. This custom of washing the dead was observed among the Greeks, Romans, Hebrews, and most other nations. It is still practised in monasteries, and formerly was observed with much ceremony. St. Chrysostom observes, that our Saviour's body was washed and embalmed. The same custom is mentioned in Homer and Virgil: Corpusque lavant frigentis, et ungunt.
And again, Date, vulnera lymphis abluam.
Aeneid. 4:
Tertullian, in his Apology, testifies, that the Christians performed that office to the dead. It was a proof of their respect for the image of God impressed upon his creature, and for the character of Christian, which these persons have borne during their lives. It was likewise a sign of the confidence they had in a future resurrection.
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Chiton was the under garment, Imation the upper.
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And having put them all out, not to disturb him while he prayed.
Witham
Sat up, raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. (Witham)
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Denis the Carthusian
Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. (Denis the Carthusian)
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In the Greek is added: instructing the new converts, and fortifying them in the faith they had just embraced.
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Concordanza Act. 22, 4 Gal. 1, 13.
Liturgia The Epistle vpō the Conuersion of S. Paul Ian. 25.
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Concordanza 1. Cor. 15, 8.
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The heretikes that conclude CHRIST so in heauen that he cā be no where els til the day of Iudgement, shal hardly resolue a mā that would know where CHRIST was when he appeared here in the way, and spake these words to Saul.
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Paul also him self, though with the diuine and heauenly voice prostrated and instructed, yet was sent to a man to receiue the Sacraments, & to be ioyned to the Church. August. de doct. Chr. lib. 1. in Pr••m.
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Concordanza 2 Cor. 11, 32.
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The Church visibly procedeth still vvith much comfort & manifold increase euen by persecution.
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healeth
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Behold good vvorkes and almes-deedes, & the force thereof reaching euen to the next life.
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The praiers of our Almes folke & beadsmen may do vs great good euē after our departure. For if they procured her temporal life, much more may they helpe vs to Gods mercie and to release of punishment in Purgatorie.
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Tertulliano † 220 d.C. On Baptism 13
… there shall be demonstrated to thee what thou oughtest to do,” to wit—be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed “the Nazarene” to be “the Lord, the Son of God.”
san Basilio † 379 d.C. The Letters 237
… He has summoned a synod of wicked men in mid-winter in Galatia. He has deposed Hypsinus and set up Ecdicius in his place. He has ordered the removal of my brother on the accusation of one man, and that one quite insignificant. Then, after being occupied for some little time about the army, he came to us again breathing rage and slaughter,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
“And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” (
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 6
… and since he had been wont to see nothing with his eyes open, if they had remained unharmed, the Scripture would not tell us that at the imposition of Ananias’ hands, in order that their sight might be restored, there fell from them as it had been scales, by which the sight had been obscured.
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 1.37
… Tell me, I beseech you, what good, Paul, while he was as yet Saul, willed, and not rather great evils, when breathing out slaughter he went, in horrible darkness of mind and madness, to lay waste the Christians?
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.10
… of the Holy Spirit from heaven, after many Jews had been converted and had shown marvellous faith, after the stoning of Stephen the deacon and martyr, and when Paul still bore the name Saul, and was grievously persecuting those who had become believers in Christ, did Christ call that man [by a voice] from heaven, and made him His disciple and apostle.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.3
… So when he who was afterwards Paul, was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.12
… Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.11
… For what good thing did he, whence he might deserve of God? Did he not hate His Saints unto death?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.14
… In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city.
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Tertulliano † 220 d.C. On Prayer 11
… How will he appease his Father who is angry with his brother , when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.” He warned us , to be sure, at that time (for elsewhere our Discipline is called “the Way”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 42
… i. 8 .) For since he had promised to go to Corinth, he excuses himself on the score of having loitered, and mentions the trial relating the affair of Demetrius. “There arose no small stir about the Way.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 5.1
… Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
14. In addition to these, Paul, that “chosen vessel,” “not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,” was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.14
… the one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith, was surrounded by a light
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men’s way, and to be the escort of the Light That is above us, when He came amongst us. Light was That Godhead Which was shewn upon the Mount to the disciples—and a little too strong for their eyes. Light was That Vision which blazed out upon Paul,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… The others therefore did not prevail: but this man did prevail, by reason of his ardent mind. “And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me?” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… “And now behold the hand of the Lord is upon thee.” ( v. 11 .) It was not vengeance then, but healing: for it is as though he said: “It is not I that do it, but the hand of God.” Mark how unassuming! No “light,” as in the case of Paul, “shone round about him.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, ( Matt. iv. 18 .) but Paul after His ascension into heaven. (
san Girolamo † 420 d.C. The Letters of St. Jerome 38.1
… “Feed my sheep.” If Paul, that ravening wolf, that little Benjamin, is blinded in a trance, it is that he may receive his sight, and may be led, by the sudden horror of surrounding darkness, to call Him Lord Whom before he persecuted as man.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine pref.6
6. Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the Apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the Church;
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.12
… And as a consequence of this we see that every one who betrays the disciples of Jesus is reckoned as betraying Jesus Himself. To Saul,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.22
80. Moreover, that the Son should be speaking of the impress that is within us as if it were Himself, should not startle any one, considering (for we must not shrink from repetition ) that, when Saul was persecuting the Church, in which was His impress and image, He said, as if He were Himself under persecution, ‘Saul, why persecutest thou Me
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.25
… For neither threats nor words of terror were heard by Paul, but weak words not able to avenge themselves: Saul, Saul, why persecutest thou Me ?
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.17
… Thou hast now received the definition. Of what kind are they? that the beauty of the soul proceeds from obedience to God. For if the graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. “Saul! Saul!” it was said, “why persecutest thou me?” and he replied “and who art Thou Lord?” “I am Jesus.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, “O my people, what have I done unto thee?” in the other, “Saul, Saul, why persecutest thou me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 84
Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, “Why persecutest thou me?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” ( v. 5 ) thus in the first place confessing himself His servant. “And the Lord said, I am Jesus, whom thou persecutest:” think not thy warring is with men.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.31
… He in His Church, that is, in His body, still endures the malice of enemies. Therefore the words which from heaven fell upon the ear of that persecutor whom Jesus slew by His voice, and whom He transformed into a part of His body (as the food which we use becomes a part of ourselves), were these, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… Therefore in the Book of Samuel it is said, “iniquity of Him,” but in the psalm, “of His children,” that we may understand that what is said of His body is in some way said of Himself. Wherefore also, when Saul persecuted His body, that is, His believing people, He Himself saith from heaven, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.19
… For both are true, as well that He gave to men, as that He received in men. He gave to men, as the head to His own members: He Himself that gave, received in men, no doubt as in His own members; on account of which, namely, His own members, He cried from heaven, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.21
… Are we not to call murderers the enemies and foes of the Lord? But "he that hateth his brother is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.20
Chapter 20.— 44. Petilianus said: "The Lord Christ cries again from heaven to Paul, ‘Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.’
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.21
… And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.’
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.5
… Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;” and, “Inasmuch as ye did it not unto the least of mine, ye did it not unto me;” and, “Saul, Saul, why persecutest thou me,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 37.15
15. Of this we have examples. Saul persecuted the members of Jesus Christ, who is now sitting in heaven; grievously did he persecute them in his frenzy, in the loss of his reason, in the transport of his madness. But He with one word, calling to him out of heaven, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 39.5
… but “ascending and descending unto the Son of Man.” Hear the Son of Man crying out from above, “Saul, Saul.” Hear the Son of Man from below, “Why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 66.7
… But where was God, where was Christ, where He that had crowned Stephen? Where, but in heaven? Let Him now look on Saul, and mock him in his fury, and call from heaven, “‘Saul, Saul, why persecutest thou Me?’
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.6
… He found it by experience, when he was first a persecutor, and afterwards became a preacher; first Jacob, afterwards Israel; who was himself too “of the stock of Israel, of the tribe of Benjamin.” In him let us see Christ above, Christ below. First, the very Voice of the Lord from heaven shows this; “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 73.4
4. He would not say, “ascending unto the Son of Man,” unless He were above; He would not say, “descending unto the Son of Man,” unless He were also below. He is at once above, and below; above in Himself, below in His; above with the Father, below in us. Whence also was that Voice to Saul, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.8
8. But now if we turn our attention to ourselves, if we think of His Body, how that we are even He. For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,” would not be true. If we were not He, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John chapter21.7
… but, He will show to the Son? Because also we are members of the Son; and like as what we the members learn, He Himself in a manner learns in His members. How doth He learn in us? As He suffers in us. Whence may we prove that He suffers in us? From that voice out of heaven, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 28.1
… For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, “Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 31.10
… but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His bodily presence, but still with His feet. What were His feet? Those which Saul desired to trample upon by persecution, when the Head cried out to him, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 57.1
… For Christ is sitting above, at the right hand of the Father: but He is assuredly here also; and for that reason said also to Saul, as he was raging on the earth, “Why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.3
… Thou liest; for if thou lovest the Head, thou lovest also the members; but if thou lovest not the members, neither lovest thou the Head. Dost thou not quake at the voice uttered by the Head from Heaven on behalf of His members, “Saul, Saul, why persecutest thou ME?”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.9
… The Head about to ascend into heaven commended to us His members on earth and departed. Thenceforth thou findest not Christ speaking on earth; thou findest Him speaking, but from heaven. And even from heaven, why? Because His members on earth were trodden upon. For to the persecutor Saul He said from on high, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.5
… and did not minister unto Thee?” He replied, that He spake thus in the person of His Body. “Inasmuch as ye did it not unto one of the least of Mine, ye did it not unto Me.” Why should He not say, “from the face of my sins,” who said to Saul, “Saul, Saul, why persecutest thou Me,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.5
… He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, “I was an hungred, and ye gave Me meat,” He spoke on behalf of His members, not of Himself: and when He said, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.11
… Nineve stood: was Nineve overthrown? One way indeed it seemeth to men, and another way it seemed to God. But I think that it was fulfilled that the Prophet had foretold. Regard what Nineve was, and see how it was overthrown; overthrown in evil, builded in good; just as Saul the persecutor was overthrown, Paul the preacher builded.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.1
… But who there is in this world that travaileth and is in pain, the faithful acknowledge, because thereof they are. Christ here travaileth, Christ here is in pain: the Head is above, the members below. For one not travailing nor in pain would not say, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.3
… Let the members of Christ understand, and Christ in His members understand, and the members of Christ in Christ understand: because Head and Members are one Christ. The Head was in heaven, and was saying, “Why dost thou persecute Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.22
… Now Christ hath gone up on high, and sitteth at the right hand of the Father: but unless He were here also on the earth, He would not thence have cried, “Saul, Saul, why persecutest thou me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.33
… Whence even thus may be understood that which here hath been written, namely, “in a trance;” for when to that persecutor there had been said from Heaven, “Saul, Saul, why persecutest thou me:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.3
… 1 ). For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, “O God, to my aid make speed.” “Let them be confounded and fear that seek my soul.” Christ is speaking: whether Head speak or whether Body speak; He is speaking that hath said, “Why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 87.3
… and Paul acts through Christ. The Apostle says, “Do ye seek a proof of Christ speaking in me?” When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, “Saul, Saul, why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.13
13. For this purpose he briefly sketches in what follows the troubles of Christ’s body. For it is not in the Head alone that they took place, since it is said to Saul too, “Why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.30
… and when He cried from Heaven, “Saul, Saul,” not why persecutest thou My servants, nor why persecutest thou My saints, nor My disciples, but, “why persecutest thou Me?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.8
… …If, then, it be so truly, this bird doth closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Doth not this agree with it? “I will slay, and I will make alive: I will wound, and I will heal.” Would the persecutor Saul
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.25
… 25 ). This may be referred to the whole, both to the Head and to the body: to the Head, owing to His having taken the form of a servant; to the body, on account of the servants themselves. For He might even in them have said unto God, “Help Me:” and, “O save Me:” as in them He said unto Paul, “Why persecutest thou Me”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 124.1
… and sometimes as it were one man singeth, sometimes as it were many; because many are one, since Christ is One, and in Christ the members of Christ constitute one with Christ, and the Head of all these members is in heaven. But although the body toileth on earth, it is not cut off from its Head; for the Head looketh down from above, and regardeth the body.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.34
… For, when, fallen to the earth, he enquired, saying, Who art Thou, Lord ? it was straightway replied, I am Jesus of Nazareth, whom thou persecutest. And when he forthwith replied, Lord , what wilt Thou have me to do? it is added at once, Arise, and go into the city, and it shall be told thee there what thou must do (
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sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Liberius 1
… We are Christians; compel us not to become enemies of Christ. We also give you this counsel: fight not against Him who gave you this empire, nor shew impiety towards Him instead of thankful ness ;’ persecute not them that believe in Him, lest you also hear the words, ‘It is hard for thee to kick against the pricks
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
And Moses, seeing God in the light, and John calling Him the true Light , and in the same way Paul, when our Lord first appeared to him, and a Light shone round about him, and afterwards when he heard the words of the Light saying, “I am Jesus, Whom thou persecutest
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.13
145. And how should He not be a master Who speaks what He wills, and commands what He wills, as the Father commands and the Son commands? For as Paul heard the voice saying to him, “I am Jesus, Whom thou persecutest,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… “Saul, Saul,” saith He, “why persecutest thou me?” And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? “And he said, Who art Thou Lord?” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… for it even blinded his eyes: by that which befel him, (God) gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses. “And he said unto me” it says, “I am Jesus of Nazareth, Whom thou persecutest.” (comp.
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 4
… not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech thee, go for me to this person, then the other should say, “it is on his account I am doing it.” So that He is not ashamed to call these sufferings also his own.
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.8
… and iniquity gives itself the lie, either by corrupting or perverting their nature, which Thou hast made and ordained, or by an immoderate use of things permitted, or in “burning” in things forbidden to that use which is against nature; or when convicted, raging with heart and voice against Thee, kicking against the pricks;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.9
… Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven!…He put forth the first thought of obedience: when he heard, “I am Jesus of Nazareth, whom thou persecutest,” “O Lord,” he saith, “what dost Thou bid me to do?”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 4.31
… Cease then thy campaigning and stop the war. Give back to the flocks their excellent shepherds and thou shalt win victory without trouble, but if thou fightest without so doing thou shalt learn by experience how hard it is to kick against the pricks.
Pseudo-Cyprian On the Glory of Martyrdom 3
… still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… Had they heard the other Voice, they would not have believed; but perceiving Paul answering (some person), they marvelled. “But arise, and go into the city, and it shall be told thee what thou must do.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.14
… By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in “the heart:” he received the arrow, he fell “in heart.” For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, “Lord, what dost Thou bid me do?”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 2.15
And when Christ in His own Person called and addressed Paul, although He might have opened out to him at once the way of perfection, yet He chose rather to direct him to Ananias and commanded him to learn the way of truth from him, saying: “Arise and go into the city and there it shall be told thee what thou oughtest to do.”
9:7
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… “It shall be told thee,” etc.: He gives him good hopes, and (intimates) that he shall recover his sight also. “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… 21, 22 .) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. “And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me.” ( v. 9 .) But in another place he says, “Hearing the voice, but seeing no man.” (
9:8
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.22
… for as “no man says Lord Jesus, except in the Holy Spirit,” so Christ is seen not by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says: “Rise, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.” And Paul, when he had lost his eyesight, how did he see Christ except in the Spirit?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… 17 .) As he said this, he laid his hands upon him. “And immediately there fell from his eyes as it had been scales.” ( v. 18 .) Some say this was a sign of his blindness. Why did he not blind his eyes (entirely)? This was more wonderful, that, with his eyes open, he did not see: (
san Girolamo † 420 d.C. The Letters of St. Jerome 16
… Gladly does Christ embrace the prodigal son when he returns to Him; and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul,
9:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… 7, 8 ):—the spoils of the devil ( τὰ σκεύη αὐτοὕ ), “his goods” ( Matt. xiii. 29 ), as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all! “And for three days he neither did eat nor drink, being blinded.” (
9:11
Tertulliano † 220 d.C. On Baptism 18
… The Scripture which he was reading falls in opportunely with his faith: Philip , being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
(Recapitulation.) But let us look at what relates to Ananias. The Lord said not to him, Converse with him, and catechize him. For if, when He said, “He prayeth, and hath seen a man laying his hands upon him,” (
9:12
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
125. Was Paul deceived, who received his sight, because he believed;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… “It is well,” saith he: “let him continue blind” (this is why he says these words): “he is blind: why dost Thou at all bid me open his eyes, that he may bind (men) again?” Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, “That he may receive his sight” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” (
sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 21
… and by God’s gift, not by faculty of his own. But if, while he was doing some other thing or sleeping and occupied with other sights, the woman saw him in her sleep, then doubtless some such thing took place, as that is which we read in the Acts of the Apostles, where the Lord Jesus speaks to Ananias concerning Saul,
9:13
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… And that Ananias was no very distinguished person, is plain. For, “the Lord,” it says, “spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem.” (
9:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said,” have heard from many concerning this man.” What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ. “And here he hath authority from the chief priests to bind all that call on Thy name.” (
9:15
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 12
… I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel” to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.15.1
… “Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;” and then to Ananias, saying regarding him: “Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name’s sake.”
Tertulliano † 220 d.C. On Modesty 14
… For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the “apostle of Christ,” the “teacher of the nations in faith and verity,” the “vessel of election,”
Origene † 254 d.C. Origen De Principiis 3.2.5
… For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, “He is a chosen vessel unto Me;”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 34
… Into him the Spirit was poured; and as that Spirit could not abide upon all men, but only on Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not come into any other, but could only come upon the apostles and the sainted Paul. “For he is a chosen vessel,” He says, “unto me, to bear my name before kings and the Gentiles.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
14. In addition to these, Paul, that “chosen vessel,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
… “My house shall be called a house of prayer for all nations,” so, too, the Lord Jesus said that Paul was chosen by Him to call forth and gather together the Church, as you find it said by the Lord Jesus to Ananias: “Go, for he is a chosen vessel unto Me to bear My name before all nations.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… But observe: Paul being blind, in this way He restored to sight. “But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name’s sake.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 48
… and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come. How then does He say, “He shall bear My name before the Gentiles and kings and children of Israel?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. ( 2 Cor. x. 15 ; Rom. xv. 19 , etc.) And the beauty of it was so great, that even God heraldeth it forth. For the stars did the angels marvel at when they were made. ( Job xxxviii. 7 .) But this He marvelled at when He saith, “He is a chosen vessel unto Me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them “fellow-workers and helpers” on this ground. And this “chosen vessel” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
God indeed says that He called him on account of his excellent capacity, as He said to Ananias, “for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings,” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, “Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 9
What shall we say of his remaining “two whole years in his own hired dwelling”? ( Acts xxviii. 30 .) Did then this chosen vessel disobey Christ? this man who said, “Yet I live; and yet no longer I, but Christ liveth in me” ( Gal. ii. 20 .), concerning whom Christ testified, saying, “He is a chosen vessel unto Me”? (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 3
… This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. “He is a chosen vessel unto me, to bear my name before the Gentiles and kings.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.5
5. If, then, the apostle, who was a chosen vessel
san Girolamo † 420 d.C. The Letters of St. Jerome 39.3
3. But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses, and Isaiah, Peter, James, and John, Paul, the “chosen vessel,”
san Girolamo † 420 d.C. The Letters of St. Jerome 51.6
… For, after a somewhat discursive account of the human tongue, he has gone on to say of it: “It is an unruly evil…therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God.” Paul, too, the “chosen vessel,”
san Girolamo † 420 d.C. The Letters of St. Jerome 53.2
2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel
san Girolamo † 420 d.C. The Letters of St. Jerome 53.3
… Yet, according to the exact sense of the Hebrew, both statements may be understood of the learned, for it is to be read in this way:—“They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” Why is the apostle Paul called a chosen vessel?
san Girolamo † 420 d.C. The Letters of St. Jerome 58.1
… And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age. Do not, I repeat, weigh faith by years, nor suppose me better than yourself merely because I have enlisted under Christ’s banner earlier than you. The apostle Paul, that chosen vessel framed out of a persecutor,
san Girolamo † 420 d.C. The Letters of St. Jerome 79.7
… still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to say as addressed not to you but to your girlish years. A widow “that liveth in pleasure is dead while she liveth.” So speaks the “chosen vessel”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.7
… how much less men whose whole life is one long temptation. Woe be to us who commit fornication every time that we cherish lust. “My sword,” God says, “hath drunk its fill in heaven;” much more then upon the earth with its crop of thorns and thistles. The chosen vessel
san Girolamo † 420 d.C. The Letters of St. Jerome 130.10
… The dew of heaven and severe fasting quench in a girl the flame of passion and enable her soul even in its earthly tenement to live the angelic life. Therefore the chosen vessel
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.5
… Now it was to call and gather together the Gentiles, that that might be fulfilled which we have just now chanted, “Gather us from among the Gentiles, that we may confess to Thy Name, and glory in Thy praise,” that the Apostle Paul was sent. He, the least, made great, not by himself, but by Him whom he once persecuted, was sent to the Gentiles,
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 4.23
… dissipated as by the exercise of compassion.’ A certain philosopher of those times coming to Anthony the Just, said to him, ‘How can you endure, father, being deprived of the comfort of books?’ ‘My book, O philosopher,’ replied Anthony, ‘is the nature of things that are made, and it is present whenever I wish to read the words of God.’ That ‘chosen vessel,’
papa san Leone I Magno † 461 d.C. Sermons 67
But O ungodliest of men, “thou seed of Chanaan and not of Juda
papa san Leone I Magno † 461 d.C. Sermons 82
Thither came also thy blessed brother-Apostle Paul, “the vessel of election
9:16
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… for that opening of his eyes he will use not against you, but for you (with reference to that saying, “That he may receive his sight” ( v. 12 ), these words are spoken): for not only will he do you no harm, but he “will suffer many things.” And what is wonderful indeed is,
9:17
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.26
26. With this Holy Spirit Paul also had been filled after his calling by our Lord Jesus Christ. Let godly Ananias come as a witness to what we say, he who in Damascus said to him, The Lord, even Jesus who appeared to thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Ghost
sant'Ambrogio † 397 d.C. Concerning Repentance 1.8
… For He said: “Ye shall do greater things than these.” He gave them power to raise the dead. And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Saul’s eyes might be restored, the sight of which he had lost.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… into the house, and laid his hands upon him, and said, Brother Saul”—he straightway addresses him as a friend by that name—“Jesus, Who appeared unto thee in the way in which thou camest”—and yet Christ had not told him this, but he learnt it from the Spirit—“hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 60.8
… Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin, in the evening “gave food,” that is yields himself up to the sheep Ananias.
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… The Jewish people repenting of their misdoing are sent forthwith by Peter to be baptized. Before Sion travails she brings forth children, and a nation is born at once. Paul the persecutor of the church, that ravening wolf out of Benjamin, bows his head before Ananias one of Christ’s sheep, and only recovers his sight when he applies the remedy of baptism.
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… I say too little, he who from his mother’s womb cried out, “And whence is this to me that the mother of my Lord should come unto me,” did he not give the Holy Ghost? And did
9:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… 17 .) As he said this, he laid his hands upon him. “And immediately there fell from his eyes as it had been scales.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 3.12
… If, indeed, we were to conclude that all those who have quitted life without a record of their baptism died unbaptized, we should calumniate the very apostles themselves; for we are ignorant when they were, any of them, baptized, except the Apostle Paul.
9:19
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… Why did he not blind his eyes (entirely)? This was more wonderful, that, with his eyes open, he did not see: ( v. 8 ) which was just his case in respect of the Law, until the Name of Jesus was put on him. “And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength.” (
9:20
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.9
9. Paul himself also—after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized—“preached,” it is said, “Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.13
156. Paul believed, and because he believed he cast off the zeal of a persecutor, and gained a crown of righteousness. He believed who used to make havoc of the Churches; but being converted to the faith, he preached in the Spirit that which the Spirit commanded.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 68
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, “the Son of David;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… and, that he might not imagine the blindness to be (only) fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching (to him). “And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus,
9:21
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.18
… For it was not because Peter or John was less that He restrained the gift; God forbid! But in order that the doctrine might be beyond question, He granted to the former enemy and persecutor the privilege of writing more, in order that we all might thus be made believers. For all were amazed at Paul, and said, Is not this he that was formerly a persecutor
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… “But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” (
9:22
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… “We cannot say, that he associated with the Apostles before.” See by how many (witnesses) he is confessed to have been of the number of the enemies! But Paul not only was not confounded by these things, nor hid his face for shame, but “increased the more in strength, and confounded the Jews” (
9:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
9:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. “But their laying await was known of Saul. And they watched the gates day and night to kill him.” (
9:25
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… But why do I speak of the distant past? Jesus Himself who is pure perfection, could in the desert and with five loaves feed five thousand, and again with seven loaves four thousand. And the leavings after they were satisfied were in the first case twelve baskets full, and in the other seven baskets;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… v. 19 ) that thou mayest learn the energetic ( ἀρετὴν ) character of the man, how he shines even without miracles. “Then the disciples took him by night,” that the affair might not be suspected, “and let him down by the wall in a basket.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 25
What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 35
… For neither does it follow that because the Lord hath said, “Call upon Me in the day of tribulation and I will deliver thee, and thou shalt glorify Me,” therefore the Apostle ought not to have fled, and to be let down by the wall in a basket that he might escape the hands of a pursuer,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.36
… So also in the apostle, it was not from despair of divine assistance and protection, or from loss of faith, that he was let down over the wall in a basket, in order to escape being taken by his enemies:
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 3
… In obedience to this teaching the divine Apostle escaped the violence of the governor of the city, and had no hesitation in speaking of the manner of his flight, but spoke of the basket, the wall, and the window, and boasted and glorified in the act.
9:26
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
“And after that many days were fulfilled, the Jews took counsel to kill him.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
“Assayed,” it says, “to join himself to the disciples.” (Recapitulation,
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 22
… And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts. For instance, so terrible was he that the Apostles, (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
Ver. 18 . “Then after three years I went up to Jerusalem
9:27
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.4.5
5. Luke also in the Acts speaks of his friends, and mentions them by name.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… “He assayed,” it says, “to join himself to the disciples. And they were afraid of him.” By this again is shown the ardor of Paul’s character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: “they believed not that he was a disciple:” for truly that was beyond all human expectation.
9:28
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… “But Barnabas”—“Son of Consolation” is his appellation, whence also he makes himself easy of access to the man: for “he was a kind man” ( ch. xi. 24 ), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark)—“having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way.”
9:29
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus” ( v. 28 ): these things were demonstrative of the former, and by his acts he made good what was spoken of him. “And he spake, and disputed with the Hellenists.” (
9:30
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Cæsarea. For it says, “When the brethren were aware of this, they brought him down to Cæsarea, and sent him forth to Tarsus” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
Ver. 21 . “Then I came into the regions of Syria and Cilicia.”
9:31
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. “Then, it says, “the Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost.” (
9:32
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius martyrs-of-palestine.3.3
3. As this report increased and spread in all directions, six young men, namely, Timolaus, a native of Pontus, Dionysius from Tripolis in Phœnicia, Romulus, a sub-deacon of the parish of Diospolis,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation. “And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.8
… and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas and the restoration to health of Æneas.
9:33
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… When need was to work miracles, he starts forward, and here again he is the man to labor and toil. “And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.” (
9:34
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.11
… he suffered shipwreck and the treasure was not lost; the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.” “Æneas, Jesus Christ maketh thee whole,”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… For the Apostle Peter says to that lame man who was sitting at the beautiful gate of the Temple: “In the name of Jesus Christ arise and walk.” And again in the city of Joppa to the man who had been lying on his bed paralysed for eight years he says, “Æneas, may the Lord Jesus Christ heal thee: arise and make thy bed for thyself.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… arise, and make thy bed. And he arose immediately.” ( v. 33, 34 .) And why did he not wait for the man’s faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain. “And all that dwelt at Lydda and Saron saw him, and turned to the Lord.” (
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Tertulliano † 220 d.C. On Modesty 21
… And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.8
… and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas
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sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 1.29
29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course. “Not to delay to come unto them:” for she was a disciple. And Peter arose, and went with them. And when he was come, they led him into the upper chamber.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 85
… sake, and for My servant David’s sake”— 2 Kings xix. 34 ,) much more will alms-doing effect this; for this hath raised even the dead, as when the widows stood round showing what things Dorcas had made, while she was with them. (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.30
… The whole population of the cities of Palestine came to her funeral. Not a single monk lurked in the desert or lingered in his cell. Not a single virgin remained shut up in the seclusion of her chamber. To each and all it would have seemed sacrilege to have withheld the last tokens of respect from a woman so saintly. As in the case of Dorcas,
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san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 6
… When, therefore, falling on his knees, he had prayed, and—fit advocate for the widows and poor—had brought to the Lord the prayers entrusted to him, turning to the body, which was now lying washed on the bier, he said, “Tabitha, in the name of Jesus Christ, arise!”
Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
… For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life,
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body? Elijah prayed, and raised the dead child. Peter in the name of Christ bade Tabitha rise and walk,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 75
Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, “Arise, and walk;” neither if I should say, “Tabitha, arise,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… “Which,” it says, “Dorcas made while she was with them.” Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. “But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 3
But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, “Lazarus, come forth,” ( John xi. 43 .) and straightway he obeyed. Peter said, “Tabitha, arise,” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 97.6
… as clouds appear, and are despised, until what thou wonderest at gleameth from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose.
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
23. A witness to the resurrection of Jesus is Tabitha also, who was in His name raised from the dead
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.” ( v. 40 .) Why does he put them all out? That he may not be confused nor disturbed by their weeping. “And having knelt down, he prayed.” Observe the intentness of his prayer. “And he gave her his hand.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… “And it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.” (
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Tertulliano † 220 d.C. On Baptism 18
… The Scripture which he was reading falls in opportunely with his faith: Philip , being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… (a) “And a certain woman, named Lydia, a seller of purple” ( v. 14 ): observe how the writer of the history is not ashamed of the occupations (of the converts): ( c ) moreover neither was this city of the Philippians a great one. Having learnt these things, let us also be ashamed of no man. Peter abides with a tanner (
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Vers. 1. SAULUS. — Ita dictus est a Saul, primo rege suae tribus Benjamin. Qui enim hebraice dicitur Saul, Latine vocatur Paulus. Unde vers. 4, pro Saule, Saule, Graeca et Syra habent, Saul, Saul. Hinc censent S. Chrysostomus et S. Hieronymus, epist. 27, quosdam e tribu Benjamin servatos esse in communi ejus strage et excidio, Judic. xx, 45, ut ex ea Saulus hic, futurus Paulus, nasceretur. Sicut ergo Saul hebraice vocatus est quasi שאול schaul, id est postulatus, scilicet rex a populo, et commodatus a Deo; ita dictus est Saulus, « quod ad vexandam Ecclesiam fuisset a diabolo postulatus, » ait S. Hieronymus, in epist. Ad Philemon. Rursum sicut Saul persecutus est Davidem, ita Saulus persecutus est Christum, Davidis antitypum, ait S. Augustinus in Psal. LI. Symbolice, Saul et Saulus alludit ad שאל scheol, id est infernum, ita dictum, quod semper postulet, et nunquam satietur, juxta illud: « Infernus insatiabiliter cava guttura pandit. » Saulus enim fuit quasi infernus semper hians ad sanguinem et caedes fidelium, sed conversus in Paulum factus est coelum virtutum omnium, hians ad Gentium salutem. Ita Arator agens de lapidatoribus S. Stephani: Ad Sauli, ait, posuere pedes velamina saevi, / Infernum quod Hebraeus ait. Rursum Paulus apposite Graeca voce et etymo graeceque alludit ad σαλεύεσθαι, id est jactari, et agitari, ut Saulus idem sit quod inquietus, omnia agitans, turbans et vexans, quasi σάλος, id est fluctus et concitatio maris; unde Latinum salum, id est mare et fretum aestuosum. Ita Ambrosiaster, in cap. 1 ad Roman., vers. 1. Denique Saulus fuit σκύλμενος, id est vitiosus, fluxus, delicatus, levis. ADHUC SPIRANS. — Q. d. Necdum suam saevitiam et aviditatem sanguinis Christiani expleverat nece Stephani et aliorum Christianorum virorum et mulierum, quos trahebat ad vincula et tribunalia, cap. viii, vers 2. SPIRANS MINARUM ET CAEDIS. — Pagninus, spirans minas et caedem, scilicet instar leonis furentis proloquens, et eructans minas atrocissimas et lethiferas. Hic mystice impletum est illud Jacobi de Benjamin (ex eo enim prognatus est Saulus) vaticinium: « Benjamin lupus rapax, mane comedet praedam, et vespere dividet spolia, » ut ex S. Chrysostomo, Hieronymo, Ambrosio et Beda, dixi Genes. XLIX, 27. Saevit ergo ut lupus. Unde matri Ecclesiae fuit Benoni, id est filius doloris: sed mutatus in Paulum, factus est Benjamin, id est filius dexterae. Haec enim ejus mutatio fuit opus dexterae Excelsi; ac renascens in Christo, matri Synagogae mortem intulit, aeque ac Benjamin matri Racheli. Rursum sicut Benjamin inter duodecim fratres Patriarchas fuit minimus et ultimus, ita et Paulus inter Apostolos. Et sicut Benjamin a Josepho multis privilegiis fratribus fuit praelatus, Genes. XLII, 44, ita et Paulus a Christo dotatus fuit prae aliis Apostolis. Unde S. Chrysostomus miratur Dei potentiam et gratiae Christi virtutem, utpote quae Paulum ferocientem et furentem, in ipso aestu furoris stitit, fregit et immutavit; nec exspectavit donec furor hic saeviendo subsideret: « Ut ostenderet, ait, potentiam suam, vincens et superans persecutorem in media insania: Sic enim medicum maxime admiramur, quando febrim, cum infestior, et flammam morbi cum vehementior est, extinguere et penitus abolere potest. » Nimirum haec fuit vis orationum S. Stephani et fidelium, ac maxime B. Virginis pro Saulo, uti dixi cap. vii, vers. 57 et 59. Causa finalis fuit, ut Deus per Saulum, hostem acerrimum Christianorum jam conversum, confunderet Judaeorum incredulitatem, eamque per ipsum revinceret. Quis enim non credat Christo et Christianismo, cui hostis Paulus tam luculentum perhibuit testimonium? Ita S. Chrysostomus, Oecumenius et alii. Porro hic ardor saeviendi in Paulo oriebatur tum ex zelo legis Mosaicae, uti ipse ait Galat. 1, 19, tum ex ardore juventutis et indolis, tum ex invidia gloriae S. Stephani, Barnabae aliorumque fidelium. Haec enim invidia in caedes erupit, nimirum in eum, uti nomine, ita re sibi affinem. MINARUM ET CAEDIS. — Hinc patet Saulum, praeter Stephanum, plures alios fideles occidisse. Unde ipse poenitens ait, Act. xxii, 4: « Hanc viam (vitam Christianorum) persecutus sum usque ad mortem. » Et cap. xxvi, 10: « Et cum occiderentur, detuli sententiam. » AD PRINCIPEM SACERDOTUM, — qui tunc erat Annas, vel expleto anno Caiphas, aut aliquis ex Annae filiis, ut dixi cap. IV, vers. 6.
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2. EPISTOLAS IN DAMASCUM. — Damascus erat caput Syriae, sita ad latus Libani, distans a Jerusalem itinere quinque dierum, puta 50 leucis Gallicis. Unde sicut Syria, sic et Damascus, Judaeis non erat subdita, sed suum habebat regem Aretam, II Cor. xi, 31. Habebant tamen Judaei suas plateas Damasci, ubi suis jus dicebant et exercebant: id enim eis concessit Benadad, rex Syriae, III Reg. xx, 34. Adde Aretam a Judaeis persuasum eis consensisse in persecutione Christianorum, ut patet II Cor. xi, 31. Nota hic ardorem Pauli quo grassatus in fideles Hierosolymae caeteraque Judaeae loca, furorem suum extendit in eos Damascum usque. Hoc est quod ipse ait, cap. xxvi, vers. 11: « Et amplius insaniens in eos, persequebar usque in exteras civitates: in quibus dum irem Damascum, » etc. Addit S. Justinus contra Triphonem, principes Sacerdotum alios quoque in alias regiones misisse, qui Christianos caperent et persequerentur, forte Pauli exemplo et instinctu. Porro Damasci potius quam in aliis urbibus Saulus perscrutatus est Christianos, eo quod dispersos in nece Stephani eo confugisse audisset; utpote qui in urbe Gentili et regia Judaeis non subdita, ac remota, putarent se immunes fore a persecutione Judaeorum; nec in aliis vicinis urbibus, utpote Judaeae subditis, vel confoederatis, tutos ab ea se fore arbitrarentur. HUJUS VIAE, — id est hujus instituti, puta Christianismi sectatores et professores. Vide dicta cap. II, vers. 38. VINCTOS PERDUCERET. — Ergo multos secum adducebat comites, vel milites, vel satellites, ut patet vers. 7, plures petiturus ab Archisynagogo Judaeorum Damasci, si iis opus haberet. IN JERUSALEM, — tum quod majori auctoritate haec fieri vellet, inquit S. Chrysostomus, tum quod Hierosolymis sciret Annam, Caipham caeterosque Judaeorum principes Christo et Christianis esse infensissimos: Damasci autem adhuc obscurum et pene incognitum erat Christianorum nomen, eorumque hostilitas in Judaismum, uti Saulus censebat, ideoque metuebat ne ibidem mitiores in eos forent Synagogae principes.
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3. UT APPROPINQUARET DAMASCO. — Primo, ut Damasci clarius conversionis ipsius miraculum ac proventus appareret, ait Glossa, dum non initio, sed in termino itineris et persecutionis suae, subito coelitus feritur et immutatur. Secundo, ut caecitate percussus, illico Damascum introduci posset ad Ananiam, qui eum juvaret, catechizaret et baptizaret. Denique Damascus insigniter nobilitata est conversione S. Pauli. Porro hic locus, in quo conversus est S. Paulus, distat Damasco dimidium milliare; atque in ejus conversi memoriam, posteri in honorem S. Pauli templum ibidem erexerunt; ibidem etiamnum Christiani, qui Damasci habitant, sepeliri solent. Locus hic a Syris Mergisafer dicitur. Atque Christianorum exercitus in bello sacro, duce Godefrido Bullonio Damascum petens, ipso conversionis S. Pauli die eodem pervenit, ac ibidem biduo commoratus est. Ita ex Ludovico Romano, Bredembachio, et Guilielmo Tyrio, Adrichomio, in Descriptione Terrae Sanctae, in Damasco: qui et graphice locum hunc in tabula geographica delineat. Idem mihi retulerunt Romae viri graves oculati testes, qui Damascum et loca sancta visitarunt. SUBITO CIRCUMFULSIT EUM LUX DE COELO. — Auget miraculum tempus, lucisque magnitudo. Nam in meridie hoc contigit cum sol est lucidissimus, ac proinde lux haec suo fulgore vicit splendorem solis, uti Paulus ipse testatur, cap. xxvi, vers. 13. Fuit ergo haec lux instar fulguris et coruscationis, ait Lyranus; nec tantum S. Pauli, sed omnium comitum ejus oculos perstrinxit, ut ipse ait cap. xxvi, vers. 14. Idque primo, ut lux haec furorem oculorum animique ejus repercuteret et sterneret. Itaque mente sedata vocem Christi attentius perciperet, ait S. Chrysostomus, hom. De Ferendis Reprehensionibus. Secundo, ut tanquam lupus nocturnis operans tenebris, effusa luce caecaretur, ait S. Ambrosius, lib. De Benedictionibus Patriarcharum, in Benedict. Benjamin. Tertio, ut lux haec exterior interiores mentis tenebras ei panderet, juxta illud Sophoniae, 1, 17: « Tribulabo homines, et ambulabunt ut caeci, quia Domino peccaverunt. » Quarto, ut lux exterior repraesentaret lucem internam quam Deus Pauli menti infundebat, quaque ei tam semetipsum, quam persecutionis ipsius scelus patefaciebat, juxta illud quod ipse ait: « Deus qui dixit de tenebris lumen splendescere, ipse eluxit in cordibus nostris, » II Cor. iv, 6. Et illud: « Omnia quae arguuntur, a lumine manifestantur: omne enim quod manifestatur, lumen est. Propter quod dicit: Surge qui dormis, et exsurge a mortuis, et illuminabit te Christus, » Ephes. v, 13. Idem intonat Deus cuilibet peccatori, cum in mente ejus fulgurat coruscationem et cogitationem mortis, judicii, gehennae, etc. Quinto, ut ex hac luce disceret deinceps sibi ambulandum esse in luce Evangelii, gratiae et bonorum operum, juxta illud quod ipse scribit ad Ephes. v, 8: « Eratis aliquando tenebrae, nunc autem lux in Domino: ut filii lucis ambulate. Fructus enim lucis est in omni bonitate, et justitia, et veritate. » Sexto, haec lux erat symbolum doctoratus Pauli, quo illuminaturus erat omnes gentes luce doctrinae et vitae Christianae, uti ipse Act. xxvi, 18, Christum sibi dixisse significat. Porro hanc lucem spargebat corpus Christi gloriosum. Christus enim hic apparens Saulo, ut patebit vers. 5, quasi duellator eum luce sua siderabat, caecabat et sternebat, juxta illud Hab. iii, 11: « Sol et luna steterunt in habitaculo suo: in luce sagittarum tuarum ibunt, in splendore fulgurantis hastae tuae. » Sic in transfiguratione, splendor corporis Christi radios suos afflavit Mosi et Eliae, quin et Apostolis, Lucae cap. ix, vers. 31.
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4. ET CADENS IN TERRAM. — Quasi perculsus et sideratus a luce fulgurante, ut jam dixi. Fulmen enim sternit homines, imo animalia, arbores, domos et templa. Lucem hanc adjuvit vox Christi terribilis, instar tonitrui: « Saule, Saule, quid me persequeris? » Nam, ut ait Job, xxvi, 14: « Quis poterit tonitruum magnitudinis illius intueri? » Sic Seraphinis alterna voce Deo conclamantibus: « Sanctus, Sanctus, Sanctus, commota sunt superliminaria cardinum a voce clamantis, » Isai. vi, 3 et 4. Porro non tantum Saulus, sed et omnes ejus comites hac luce prostrati sunt in terram, uti narrat Paulus, xxvi, 14. S. Gregorius, hom. 8 in Ezechiel., opinatur S. Paulum in faciem cecidisse: poenitentes enim et sanctificandos in faciem cadere, quasi mox per poenitentiam resurrecturos; impios vero et impoenitentes resupinari in dorsum, ut nunquam resurgant, uti cecidit Judas et satellites Christum comprehensuri, Joan. xviii, 6. Haec tamen distinctio non est perpetua: nam et Goliath infidelis moriens in faciem cecidit, I Reg. xvii, 49. Nonnulli Paulum censent peditem venisse et cecidisse; sed communis opinio (quam passim exprimunt picturae) est eum fuisse equitem, et ex equo cecidisse: tum quia longum faciebat iter, scilicet quinque vel sex dierum a Jerusalem in Damascum; tum quia veniebat quasi praetor stipatus satellitibus. Ita Sanchez, Lorinus et alii. Tertio, idipsum suadet Sauli generositas et animositas; fastu enim et ira tumens spirabat minas et caedes, esto ex zelo legis, ut sibi videbatur. Quarto, idem innuit ejus ruina et prostratio: nam cum Christo quasi duellans, ab eo dejectus equo, gravique casu collisus, sed eodem ictum moderante et infringente non elisus, nec oppressus, sentiens potentem ejus manum, toto corpore conquassatus et afflictus, illico suos spiritus cristasque deposuit, et humiliatus ac supplex Christo victori se dedit, dicens: « Domine, quid me vis facere? » Si enim pedes fuisset, exiguus et levis fuisset ejus casus, nec sufficiens ad ejus ferociam edomandam. Contrarium tamen sentit noster Salmeron et alii, et innuit S. Augustinus dicens eum ambulasse peditem, estque probabile: tum quia Scripturam nusquam ejus equi, vel equitis meminit; tum quia Judaei religiosiores, uti Pharisaei, qualis erat Paulus, vix equis utebantur, uti dixi Deuter. xvii, 16; tum quia ipse erat juvenis uti manu acer, ita pedibus celer. AUDIVIT VOCEM. — Hebraica lingua, ut refert Paulus, Act. xxvi, 14. Et cap. xxii, 9, asserit se solum hanc vocem audisse, non comites suos; corpus enim gloriosum per Dei virtutem sibi assistentem potest facere ut ab uno videatur et audiatur, non a caeteris, quia sui suaeque vocis speciem potest diffundere ad unum, non ad caeteros, uti docent Scholastici. « Vox de coelo Saulo allata est, ut ostenderetur praedicationem quae ipsi committebatur, esse coelestem, » ait Isidorus Pelusiota, lib. I, epist. 400. Moraliter, Deus in Paulo dedit schema et typum conversionis peccatorum. Lux enim repraesentat gratiam excitantem et internam mentis illuminationem; prostratio in terram, adversitatem; vox, reprehensionem concionatoris, magistri, socii, etc.; stimulus, conscientiae remorsum; Ananias, confessarium; caecitas, clausuram oculorum et animae ad res terrenas, ac considerationem aeternarum et caelestium; triduanum jejunium, satisfactionem pro peccatis per jejunia et preces; casus squamarum ab oculis est depositio excusationum; Baptismus est poenitentia et confessio, quae est secunda post naufragium tabula, et quasi alter baptismus; cibus est Eucharistiae frequentatio; versari cum discipulis, est agere cum probis. Vide S. Bernardum, serm. De Quatuor Orandi Modis. Ita Salmeron hic. Fulgura, Domine, coruscationem, Paulinae similem, in animas nostras, ut ad te toto corde convertamur. Fac nos vasa electionis, ad tuam gloriam toto orbe celebrandam. SAULE, SAULE. — Graece et Syre, Saul, Saul, sic enim Hebraice vocabatur Saulus, et Christus hic Hebraice loquebatur, uti jam dixi. Geminatio haec index est, tum alti somni quo in peccato suo dormiebat Saulus, tum ingentis amoris et commiserationis, aeque ac efficacis, et ad intima Pauli penetrantis, vocationis Christi, ut durum et obstinatum cor Sauli feriret et molliret. Clamat Christus, ut Sauli a se remotissimi aures mentemque perstringat. Audi S. Augustinum, hom. 14 inter 50: « Quantum distat Ortus ab Occidente, longe fecit a nobis iniquitates nostras. Quantum distat Oriens ab Occidente, avertere ab Occidente, convertere ad Orientem. Occidunt tibi peccata, oritur inde justitia. In Occidente vetus, in Oriente novus. In Occidente Saulus, in Oriente Paulus. » Clamavit ergo Christus in Oriente, ut in Occidente audiret et obediret Paulus. QUID ME PERSEQUERIS? — Christus caput habet in coelo, corpus in terris: corpus enim mysticum Christi est Ecclesia, membra sunt fideles. Saulus Christum in coelo persequi non poterat: hinc eum in terra, puta in fidelibus suis persequitur. Audi S. Augustinum, tract. 10 in Epist. S. Joan.: « Non expavescis, ait, vocem capitis de coelo clamantem pro membris suis: Saule, Saule, quid me persequeris? persecutorem suum vocavit persecutorem membrorum suorum. » Idem, serm. De Sanctis: « Membris adhuc positis in terra, caput clamabat in coelo, et non dicebat: Quid persequeris fideles meos? sed: Quid me persequeris? » Adeo Christus diligit Ecclesiam et fideles; adeo cum eis se unit, ut eorum velit esse caput, spiritus, anima et vita, uti dixi I Cor. xii, 12. Et S. Bernardus, serm. De Conversione S. Pauli: « Vere deprehensus est Saulus; non est dissimulandi locus, non est facultas ulla negandi. In manibus sunt Epistolae crudelissimae legationis, auctoritatis execrandae, potestatis iniquae. Quid me persequeris? inquit. An non persequebatur Christum, qui Christi membra trucidabat in terris? An vero persecuti sunt Christum, qui sacratissimum illud corpus Crucis affixere patibulo; et non persequebatur eum, qui adversus corpus ejus, quod est Ecclesia, odio furebat iniquo? Denique si proprium sanguinem dedit in pretium redemptionis animarum, non tibi videtur graviorem ab eo sustinere persecutionem, qui suggestione maligna, exemplo pernicioso, scandali occasione avertit ab eo animas quas redemit, quam a Judaeo, qui sanguinem illum fudit? Agnoscite, dilectissimi, et expavescite consortia eorum qui salutem impediunt animarum. Horrendum penitus sacrilegium, quod et ipsorum videtur excedere facinus, qui Domino Majestatis manus sacrilegas injecerunt. » Nota hoc dogma morale S. Bernardi de scandalo. Jam si singula Christi verba ponderes et premas, magnum habent pondus, magnum pathos: « Saule, Saule, quid me persequeris » ad necem, qui te persequor ad vitam, ut ex Saulo efficiam Paulum? Ego sum dulcis, melleus, tuique amantissimus: nulla in re te laesi; ne vel verbulo unquam offendi: quid me quasi hostem persequeris? Ego intimus tui sum amicus: in manibus et corde meo descripsi te, satagoque ut in intima cordis mei te trajiciam et recondam, ut in ejus centro inhabites: quid me persequeris? Ego propter te in terram descendi, factus homo: jam rursum propter te solum e coelo ad te descendo. Ego pro te lacrymas, easque in horto sanguineas effudi; pro te sudavi et alsi; pro te sanguinem et vitam dedi, millies adhuc daturus, si opus esset: quid me persequeris? Ego pro te manus in cruce extendi ad Patrem, clavis confixus sum, spinis coronatus, flagellis concisus: quid me persequeris? Ego te elegi in meum ducem, destinavi te Apostolum et vas electionis: quid me persequeris? In passione et cruce tot probris et tormentis affectus pro te, non querelam, non gemitum, non votum emisi; de te queror et juste queror; de te gemo, de te vocem lugubrem emitto: quid me, id est meos fideles, qui mihi vita chariores sunt, persequeris? quid eos a me avellere et perdere satagis? Me persequeris, qui sum Jesus, id est tuus Salvator, tua salus? Cur in me teipsum tuamque salutem exitialiter impugnas? ut ego peream, vis teipsum perimere? Haec, et longe plura interius in mente Pauli loquebatur, et quasi fulgurabat Christus. Quocirca Saulus jam conversus, hanc Christi post se quasi currentis dignationem et amorem immensum ponderans, passim hanc ejus in se clementiam intimo animi sensu depraedicat, ut I Timoth. 1, 15: « Fidelis sermo, inquit, et omni acceptione dignus, quod Christus Jesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum (Nam, ut ait S. Augustinus, serm. 10 De Verbis Apostoli: « Nemo acrior inter persecutores: ergo nemo prior inter peccatores. » Hunc compunctionis et humilitatis S. Pauli spiritum imitetur et induat; totaque vita conservet, quicumque aliquando peccavit Deumque offendit. Ita S. Chrysostomus, lib. II De Compunctione, et S. Augustinus, lib. De Vera et Falsa Poenitentia, cap. xiii). Sed ideo misericordiam consecutus sum, ut in me primo ostenderet Christus Jesus omnem patientiam, ad informationem eorum qui credituri sunt illi in vitam aeternam; » « ut dicant sibi omnes, ait S. Augustinus, serm. 9 De Verbis Apostoli: Si Paulus sanatus est, ego quare despero? Si tanto medico tam desperatus aeger sanatus est, ego cur meis vulneribus illas manus non aptabo, ad illas manus non festinabo? Ut hoc dicerent homines, ideo Saulus factus est ex persecutore Apostolus. » Similia habet I Corinth. xv, 9; ad Ephes. iii, 8, et alibi. Vide ibi dicta. Denique S. Augustinus, in Psalm. LXXII: « Ipse, inquit, primo Saulus, postea Paulus, id est primo superbus, postea humilis et modicus. Saul enim, unde dictum est nomen Sauli, nostis quia rex superbus et infrenis fuit: Paulum autem, modicum est. Audi quomodo fuerit Saulus, et quomodo sit Paulus. Quid fuit prius? Quid? blasphemus, et persecutor, et injuriosus. Audisti Saulum, audi et Paulum: Ego enim sum, inquit, minimus Apostolorum. Quid est minimus, nisi ego sum Paulus? Et sequitur: Qui non sum dignus vocari Apostolus: Quare? quia fui Saulus. Quid est fui Saulus? Ipse dicat: quia persecutus sum Ecclesiam Dei. Sed gratia Dei, ait, sum id quod sum. » Quocirca Ecclesia quotannis celebrat festum Conversionis S. Pauli: primo, ut eum omnibus peccatoribus in exemplum poenitentiae proponat; secundo, ut Deo gratias agat, quod Ecclesiae dederit Paulum doctorem Gentium; tertio, ut Paulum conversum invocet, ut e coelo peccatores convertat; adhuc enim, licet translatus in coelum, plurimos convertit suo exemplo, precibus, epistolis.
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5. QUI DIXIT: QUIS ES, DOMINE? — Paulus luce Christi perstrictus et caecutiens vocem Christi audiebat; sed eum agente splendore undique circumfuso distincte videre et agnoscere non poterat. Rogat ergo, quis sit, an Angelus, an Deus; eique tacite se quasi servum submittit, vocans eum « Domine. » Ita S. Chrysostomus. Nota: Saulus hic vidit Christum, esto confuse. Hoc enim de eo asserit Ananias, vers. 17, dicens: « Saule frater, Dominus misit me Jesus, qui apparuit tibi in via. » Et vers. 27: « Narravit illis quomodo in via vidisset Dominum. » Quin et Paulus ipse, I Corinth. xv, 8: « Novissime, ait, omnium tanquam abortivo visus est mihi: » esto enim saepius deinceps viderit Christum, hic tamen duntaxat fuit abortivus, quia violenter conversus et renatus in Christo. Ita Tertullianus, lib. Contra Praxeam, cap. xv; Primasius, S. Thomas et Glossa in I Cor. xv; licet Ambrosiaster, Sedulius et Haymo id accipiant de visione Christi, quam Paulus habuit in templo, de qua Actor. xxii, 17. Porro Christus videtur hic descendisse de coelo, eo tamen non relicto, ad aerem Paulo vicinum, inde enim vocem emittebat (quam Paulus clare et distincte audivit, ita ut cum eo colloqueretur), ac lucem tantam, quae eum caecaret et comites sterneret. Ita S. Ambrosius, lib. De Benedictionibus Patriarcharum, cap. ultimo; S. Thomas, III part., Quaest. LVII, art. 6, ad 3, et alii. Vide dicta cap. III, 21. Fuit ergo Christi corpus tunc in duobus locis, puta in coelo et in aere. Quod nota contra Calvinum et Sacramentarios, qui negant Christi corpus posse esse in coelo et in Eucharistia simul. EGO SUM JESUS — Nazarenus, uti addit Syrus hic, et Paulus, Actor. xxii, 8. Non dicit: Ego sum Deus et Dei Filius, sed, Jesus; quia divinitatem credebat Paulus, sed incarnationem, id est Jesum, impugnabat, q. d. « Humilitatis meae infima suscipe, et tuae superbiae squamas depone, » ait ex S. Gregorio Beda. DURUM EST TIBI CONTRA STIMULUM CALCITRARE. — Est adagium sumptum a bobus cervicosis, qui cum ab aratoribus, vel aurigis stimulo (qui ex eo βουκεντρα vocantur) punguntur, illi recalcitrant, sed eo magis stimulum induunt, eoque acrius punguntur: significans simili modo eum qui potentiori obluctatur, uti Paulus Christo, frustra id facere et cum damno proprio; provocat enim potentioris iram, ut ictus et plagas graviores et crebriores illi infligat. Innuit Christus Paulum hactenus contra se quasi stimulum calcitrasse: stimulis enim miraculorum, sanctitatis, et disputationum S. Stephani, ac adhortationum S. Barnabae (ut habet ejus Vita) crebro Christus pupugerat mentem Sauli, ut in se crederet; sed ille recalcitrans impegit in stimulum validiorem, quem illi hic impegit Christus, prosternens eum humique affigens. « Verba enim sapientium sicut stimuli et quasi clavi in altum defixi, quae per magistrorum consilium data sunt a pastore uno, » ait Eccles. xii, 11. Porro durus conscientiae peccantis stimulus est, ipse ejus remorsus et oblatratio. « Durus animo ipsa accusator, judex, carnifex, vermis remordens, » ait Quintilianus, lib. V Institutionum. Nec dubium hunc conscientiae stimulum non raro Saulum sensisse. Ergo « durum est tibi contra stimulum calcitrare, » hoc est, durum est tibi contra Deum pugnare; eum enim provocas, qui lacessitus plagas acres et inevitabiles infligit: perinde ac qui stimulo recalcitrat, non stimulum, sed seipsum laedit, juxta illud Plauti in Truculento: « Si stimulos pugnis caedis, manibus plus doles. » Quocirca sapienter Euripides in Bacchis ait: Potius sacra illi fecerim, quam calcibus / Stimulos ferire coner, iracundia / Citus in Deum mortalis ipse cum siem.
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6. ET TREMENS AC STUPENS, — ad tantam lucem, vocem, gloriam, potentiam et majestatem praesentis Christi, qua se caecari et ad terram affigi sentiebat, praesertim, quia ob praeteritas persecutiones male sibi conscius, videns se a Christo comprehensum, ac in ejus esse potestate et manibus, metuebat ne acres et meritas de eo exigeret scelerum poenas. Solet enim Deus primo peccatoribus incutere timorem poenarum, mortis, judicii et gehennae; ac ex eo movere eos ad dolorem et detestationem scelerum; inde ad spem veniae, Deique amorem et obedientiam. Timor enim est velut acus vel seta, quae filum amoris introducit, ut ait S. Augustinus, tract. 9 in Epist. I Joannis. Porro tanta est Majestas angelorum, et multo magis Dei, ut illico homo eam videns corruat. Ita Daniel, cap. x, 16, viso angelo: « Domine, inquit, in visione tua dissolutae sunt compages meae, et nihil in me remansit virium. » Et Ezechiel, cap. ii, vers. 2, visa Dei gloria: « Cecidi, inquit, in faciem meam. » Quin et Manue, pater Samsonis: « Moriemur, inquit, quia vidimus Deum, » puta angelum vicarium Dei, Judic. cap. xiii, vers. 22. DIXIT: DOMINE, QUID ME VIS FACERE? — Sunt verba haec animi plene compuncti, humilis, resignati, devoti, tradentis et dedentis se Deo. Unde S. Augustinus, serm. 14 De Sanctis: « Jam, inquit, parat se ad obediendum, qui prius saeviebat ad persequendum. Jam formatur ex persecutore praedicator, ex lupo ovis, ex hoste miles. Ovis audiat, quid facere debeat. » Unde patet, Paulum tunc per contritionem tantam non tantum justificatum, sed et eximie instar S. Magdalenae, Lucae cap. vii, sanctificatum fuisse. Ita passim interpretes, ac nominatim S. Gregorius, lib. XI Moralium, cap. vi vel vii. Notat hic primo S. Chrysostomus Paulum non coacte et necessario, sed sponte et libere se convertisse, hoc enim ejus verba significant. Negant id Lutherus, Calvinus et alii, qui hominis arbitrium non liberum, sed servum esse volunt; ac gratiam Paulo datam fuisse tam efficacem, ut violenter eum ad Christum raperet sicut rapiuntur fures a Praetore ad carcerem: quos damnat Concilium Tridentinum, sess. vi, can. 4, 5 et 6, et S. Augustinus, lib. De Spiritu et Littera, cap. xiii. Ubi docet Deum internis externisque suasionibus mentem pulsare, ut se convertat; sed consentire vocationi vel dissentire, proprie hominis voluntatis esse. Nota secundo, magnitudinem et efficaciam gratiae, qua attractus et conversus est Paulus. Nam ea subito ex acerrimo persecutore factus est summus amicus Christi. Unde S. Augustinus, eam saepe vocat efficacissimam. Audi eum, lib. I ad Simplic., Quaest. II: « Quam rabida, ait, voluntas, quam furiosa, quam caeca in Saulo? qui tamen una desuper voce raptus est, occurrente utique tali viso, quo mens illa et voluntas refracta saevitia retorqueretur et corrigeretur ad fidem. » Hinc S. Gregorius, Dialog. lib. III, cap. xvii: « Majus, ait, est miraculum praedicationis verbo et orationis solatio peccatorem convertere, quam carne mortuum suscitare. Lazarum quippe carne Dominus suscitavit, Saulum mente, » quia mentem ejus immutavit totam, ut ex diabolica fieret plusquam angelica, uti ibidem ostendit S. Gregorius. Haec ergo gratia fuit tam potens, ut primo summam Pauli hostilitatem in summum Christi obsequium converteret. Secundo, ut non tantum peccata, sed et peccatorum radices habitusque pravos illico aboleret: secus fit in aliis peccatoribus. Si quis enim ebriosus, vel libidinosus convertatur, esto peccata praeterita ei per poenitentiam et absolutionem dimittantur, tamen manent habitus ebrietatis et libidinis, qui eum pungere et sollicitare ad pristinam crapulam et libidinem non cessant, donec longo tempore per multos contrarios actus evellantur, vel potius refringantur et sopiantur. S. Paulus vero, quia efficacissimam habuit gratiam, eique heroice cooperatus est dando totum suum cor Deo, ac dicendo: « Domine, quid me vis facere? » hinc omnes vitiorum habitus, et quasi memoriam e mente sua abstersit. Quocirca haec lux et impetus gratiae divinae subito eum totum in alium, imo contrarium hominem immutavit, ut ex leone fieret agnus, ex lupo Pastor, ex persecutore Apostolus. Hinc tertio, haec gratia ei tantum Christi amorem indidit, ut qui paulo ante Christum et Christianos volebat occidere, jam pro eis optaret mori, vitamque omnem pro iis expenderet, offerens se omnibus itineribus, laboribus, persecutionibus, fami, siti, carceribus, tormentis, mortibus, ut Christi gloriam et Ecclesiam propagaret; adeoque totus videbatur transformatus in Christum. Unde ait: « Mihi vivere Christus est, et mori lucrum. » Et: « Vivo autem, jam non ego, vivit vero in me Christus. » Hinc non aliud sciebat, non aliud sapiebat, non aliud spirabat corde, ore et opere, quam Christum crucifixum, qui tradidit, inquit, semetipsum pro me: cetera omnia quae in mundo sunt, arbitrabatur ut stercora. Hinc ille zelus lucrandi animas Christo, ut omnibus omnia fieret, ut totum orbem Christum praedicando percurreret, ut omni aetati, sexui, conditioni leges vitae Christianae praescriberet; ut infatigabilis, nocte et die non cessaret docere et evangelizare Christum. In hac ergo prima sui conversione Saulus accepit gratiam, non tantum Christianam communem caeteris fidelibus, sed et Apostolicam propriam Apostolis; atque coelitus a Christo electus et creatus est Apostolus, uti patebit vers. 15. Nota tertio: Christus hic quasi duellum init cum Saulo, eumque vincit et sternit: unde jure duelli poterat eum occidere, sed ejus miserens vitam ei condonat: quocirca Paulus gratias agens ei servum perpetuum se mancipat. Hinc et initio Epistolarum fere omnium hunc titulum praefert: « Paulus, servus Jesu Christi. » Ita Rupertus. Similis fuit vox superbi Turni duello victi et prostrati ab Aenea, quam graphice exprimit Virgilius, XII Aeneid., in fine: Ille (Turnus) humilis supplexque oculos, dextramque precantem / Protendens: Equidem merui, nec deprecer, inquit; / Utere sorte tua (occide me si libet); miseri te si qua parentis / Tangere cura potest, oro (fuit et tibi talis / Anchises genitor), Dauni miserere senectae: / Et me seu corpus spoliatum lumine mavis, / Redde meis; vicisti (et victum tendere palmas / Ausonii videre), tua est Lavinia conjux. / Ulterius ne tende odiis. Stetit acer in armis / Aeneas volvens oculos, dextramque repressit, etc. Sed mox ut agnovit balteum sui Pallantis, quo se accinxerat Turnus, indignans et ulciscens eum trucidavit. Longe ergo mitior et clementior fuit Christus in Saulum, quam Aeneas in Turnum. Paulus igitur fuit quasi rhinoceros superbus et ferus, quem Deus sibi subjugavit, imo suum praeconem effecit, juxta illud Job, xxxix: « Numquid volet rhinoceros servire tibi? numquid alligabis rhinocerotem ad arandum loro tuo? » in quem locum vide S. Gregorium, lib. XXI Moralium, cap. ii et iii. Moraliter, docet hic nos S. Paulus, cum sentimus divinas inspirationes, Deumque ad emendationem et sanctitatem, vel perfectionem nos vocantem, quid ei respondere debeamus, nimirum: « Domine, quid me vis facere? » Hac enim submissione, resignatione, devotione, promptitudine, alacritate animi ad omnia parati, totumque se Deo offerentis, disposuit se, et meruit de congruo evehi ad apostolatus apicem, fierique doctor Gentium. Ita Abraham vocatus a Deo, Genes. xii, 1, respondit: « Adsum. » Sic et Jacob, Genes. xxxi, 11, et Moses, Exodi iii, 4. Et Ananias hic, vers. 10: « Ecce ego, Domine. » Et Isaias, cap. vi, 8: « Ecce ego, mitte me. » Sic et Samuel vocanti Deo respondit: « Loquere, Domine, quia audit servus tuus, » 1 Reg. iii, 10. Et Psaltes: « Paratum cor meum, Deus, paratum cor meum: cantabo et psallam in gloria mea, » Psalm. cvii, 2. Solebat S. Franciscus audiens Deum in corde loquentem, etiamsi in itinere esset, gradum sistere, mentemque intra se colligere, ut totus illi intenderet; ac mox id quod audierat, opere exequebatur. Ita ad apicem sanctitatis pervenit, uti refert S. Bonaventura in ejus Vita. Denique S. Bernardus, serm. 1 De Conversione S. Pauli: « Haec plane, fratres, ait, perfecte conversionis est forma. Paratum, inquit, cor meum, Deus, paratum cor meum: Domine, quid me vis facere? O verbum breve, sed plenum, sed vivum, sed efficax, sed dignum omni acceptione, etc. Heu plures habemus Evangelici illius caeci, quam novi Apostoli imitatores? Quid vis (ait Dominus ad caecum illum) ut faciam tibi? Absit hoc, Domine: tu magis dic, quid me facere velis? Sic enim decet, sic omnino dignum est, non meam a te, sed a me tuam quaeri et fieri voluntatem, etc. Sic profecto, sic multorum usque hodie pusillanimitas et perversitas exigit, ut ab eis quaeri oporteat: Quid vis ut faciam tibi? non ipsi quaerant: Domine, quid me vis facere? »
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7. SURGE, — « sta super pedes tuos, » ut habetur cap. xxvi, 16. ET INGREDERE CIVITATEM (Damascum), ET IBI DICETUR TIBI QUID TE OPORTEAT FACERE. — Dices: Actor. xxvi, 16, dicitur Christum Saulo id dixisse: « Ad hoc enim apparui tibi, ut constituam te ministrum et testem eorum quae vidisti, etc., ego mitto te aperire oculos eorum, ut convertantur a tenebris ad lucem, » etc. Respondeo: Christus Saulo in genere dixit se velle eum constituere suum praeconem; sed in particulari de baptismo instrui eum voluit ab Anania. Hoc enim habet suavis Dei dispositio, ut, sicut angeli ab angelis, ita homines ab hominibus edoceantur: qua de re illustre extat exemplum apud Sophronium, vel potius Joannem Moschum, in Prato Spirituali, cap. cxcix; idque ne quis fanaticus suos errores et somnia tueatur, obtendendo internum instinctum Spiritus Sancti, uti faciunt Anabaptistae. Ita Cassianus, Collat. II, cap. xv. Secundo, hic, ait S. Bernardus, serm. 1 De Conversione S. Pauli, « socialis vitae commendatur utilitas, ut edoctus per hominem discat et ipse secundum datam sibi gratiam hominibus subvenire. » Tertio, Paulus triduo jejunans et caecus, Damasci edoctus fuit a Deo; sed ad Ananiam mittitur, non tam ut edoceatur, quam ut ab eo baptizetur et a caecitate curetur. Unde signanter ait: « Quid te oporteat facere: » nimirum suscipere baptismum, de quo plura cap. ix. STABANT, — Dices: Cap. xxvi, 16, ait Paulus comites suos secum fuisse prostratos: ergo non stabant. Respondeo primo, « stabant, » id est ibi erant, ibi sistebantur, ibi manebant; statio enim hic opponitur non sessioni aut prostrationi, sed motui et progressioni. Sic Magdalena dicitur stans retro secus pedes Jesu, lavisse ejus pedes: « stans, » id est procumbens, genu flexo, Lucae vii, 38. Secundo, « stabant, » quia post prostrationem se e terra levarunt et in pedes erexerunt, ut Saulum erigerent. Solus enim Saulus in terra jacens Jesum videbat et cum eo colloquebatur, mentemque sibi mutari sentiebat. Permisit ergo Deus comites Sauli in Judaismo permanere, ut essent testes Judaeis omni exceptione majores hujus miraculosae conversionis S. Pauli, omniumque mirabilium quae in ea acciderant. Ita S. Chrysostomus et Oecumenius. STUPEFACTI. — Syrus, Pagninus et Tigurina, attoniti; alii, muti; qui enim stupent, obmutescunt: pavor enim et stupor vocem eripit, aeque ac mentem et memoriam: et Graecum ἐνεοί etiam mutos et surdos significat. AUDIENTES QUIDEM VOCEM, NEMINEM AUTEM VIDENTES. — Dices: Actor. xxii, 9, contrarium dicitur, nimirum « lumen quidem viderunt, vocem autem non audierunt. » Respondeo, additur ibidem: « Ejus qui loquebatur mecum, » id est Christi, q. d. Meam vocem audierunt, non Christi. Ita S. Augustinus, in Psalm. lxvii, Lyranus, Hugo, Vatablus et alii hic. Secundo, dici potest eos quoque vocem Christi audisse, sed confuse duntaxat: quia attoniti vocem ejus articulatam distincte audire et intelligere non poterant.
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8. SURREXIT AUTEM SAULUS. — Partim sponte sua obediens nixusque voci Christi, dicentis, « Surge; » partim adjutus et erectus a comitibus. NIHIL VIDEBAT. — Noster Interpres legit οὐδέν, id est nihil: jam legunt οὐδένα, id est neminem: quod aliqui restringunt ad Christum, q. d. Christum non vidit amplius, quem paulo ante jacens in terra viderat. Verum eum nihil vidisse et caecum fuisse, patet ex eo quod a comitibus in urbem trahi debuerit, ut sequitur. Christus enim sua luce magis feriit oculos Pauli, quam comitum: ille enim caecatus fuit, non hi, ad hoc scilicet, ut eum ducere possent in urbem. Ita S. Chrysostomus et Oecumenius. Quare non est probabile quod ait Dionysius, Paulum nihil vidisse, quia mens ejus a sensibus abrepta erat in exstasin. Nam Paulum non tantum fuisse privatum usu oculorum, sed et potentia videndi, patet, quia ex oculis ejus ceciderunt squamae, cum paulo post miraculose curatus est ab Anania. Unde sequitur immanem fuisse lucem, quae oculos ejus instar fulguris ita perstrinxit, ut visum ei ademerit, non humorem crystallinum siccando, aut tunicas oculares laedendo, sed pelliculas quasi squamas eis obducendo, de quo vers. 18. Ubi adverte Christum hanc lucem initio temperasse, ut Paulus eum aliquo modo confuse, utpote gloriosum et luce circumdatum conspicere posset; at mox subducens se, eam intendit ut Paulus surgens senserit ea se plane caecatum: idque primo, ut ex eo conjiceret Paulus quanta esset Christi claritas, potestas, majestas et gloria; ita Rupertus; secundo, ut exterius caecatus, intus oculos mentis colligeret, ad considerandum ea quae suae salutis erant quaeque Deus ab eo poscebat; tertio, ut per caecitatem corporis lueret caecitatem mentis, quam sponte induerat claudens oculos, imo resistens luci Evangelii: unde S. Bernardus, serm. 1 De Conversione S. Pauli: « Felix, ait, caecitas, qua male quondam illuminati in praevaricatione, tandem in conversione oculi salubriter excaecantur; » quarto, ut disceret oculos claudere rebus bonisque terrenis, et aperire coelestibus, q. d. Despice terram, suspice coelum. AD MANUS AUTEM ILLUM TRAHENTES. — « En trahitur quasi captivus Christi, qui Christianos tracturus venerat ad carceres, » ait S. Chrysostomus. Quale spectaculum sui praebuit hic Paulus Judaeis et Damascenis civibus? quale vero et quam jucundum Deo, Angelis, Ananiae, Apostolis omnibusque Christianis?
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9. ET ERAT IBI TRIBUS DIEBUS NON VIDENS, ET NON MANDUCAVIT, — orationis et poenitentiae causa. Nam, ut ait S. Chrysostomus, « compungebat se propter ea quae fecerat, confitebatur, precabatur, orabat Deum. » Unde in hoc triduo didicit a Deo mysteria fidei Christianae et Evangelii: nam illa paulo post publice coepit praedicare, vers. 20. Quare initio epist. ad Galat.: « Paulus, inquit, Apostolus non ab hominibus, neque per hominem, sed per Jesum Christum. » Et vers. 12, ait se Evangelium non didicisse ab homine, sed per revelationem Jesu Christi. Hinc Beda, Hugo et Glossa censent Paulum hoc triduo fuisse raptum in tertium coelum, II Corinth. xii, 2. Verum ibidem ostendi posterius illum raptum contigisse. Quod ergo Paulus ad Ananiam sit missus, non tam doctrinae, quam curationis a caecitate et baptismi causa fuit, ut scilicet ab eo illuminaretur et baptizaretur, ait S. Chrysostomus. Idem, hom. 4 De Laudibus S. Pauli: « Pauli, inquit, caecitas totius orbis illuminatio effecta est. Quoniam enim videbat male, eum excaecavit Deus, ut utiliter jam videret in reliquum. » Tropologice, S. Bernardus, serm. 1 De Conversione S. Pauli: « Sane, ait, quod triduo Paulus sine cibo manet persistens in oratione, ad eos maxime pertinet, qui noviter saeculo abrenuntiantes, necdum in coelesti consolatione respirant. Sustineant ergo Dominum et ipsi in omni patientia, orent sine intermissione, quaerentes, petentes, pulsantes: quia exaudiet eos Pater coelestis in tempore opportuno. »
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10. ANANIAS. — Fuit hic inter fideles insignis, ait S. Chrysostomus, imo ipse Paulus, cap. xxii, 12; S. Augustinus, lib. II Quaestionum Evangelicarum, Quaest. xlvii, censet eum fuisse Presbyterum, Oecumenius vero Diaconum duntaxat, sed unum e 72 Christi discipulis. Idem habet Dorotheus in Synopsi, qui et addit eum postea creatum fuisse Damasci Episcopum. De eo sic legimus in Romano Martyrol., die 25 januarii: « Apud Damascum natalis S. Ananiae, qui eumdem Apostolum baptizavit. Hic cum Damasci et Eleutheropoli, alibique Evangelium praedicasset, sub Licinio judice nervis caesus et laniatus, demum lapidibus oppressus martyrium consummavit. » Mystice, mittitur Benjamin lupus rapax, puta Saulus, ad Ananiam, id est, ad gratiam et misericordiam Dei, ut ab ea veniam obtineat et transformetur in ovem. Aliter S. Augustinus, serm. 14 De Sanctis: « Adductus est, inquit, ad Ananiam, et Ananias interpretatur ovis (nescio qua lingua: sane non Hebraea, nec Syra, nec Graeca). Ecce lupus rapax adducitur ad ovem sequendam, non rapiendam: et ne rapientem ovis expavesceret lupum, ipse Pastor de coelo, quia omnia faciebat, nuntiavit lupum venturum ovi, sed non saeviturum; et tamen tam immanis fama lupum illum praecesserat, ut non posset ovis audito ejus nomine non conturbari. » Et mox: « Lupo saevitia interdicitur. Lupus ad ovem captivus ducitur. Ab Agno pro ovibus mortuo fit ovis secura de lupo. »
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11. VADE IN VICUM, — in plateam. Urbs enim dividitur in regiones, regiones in vicos sive plateas, vici in domos. Unde a vico dicitur vicinus, qui in eodem vico habitat. RECTUS, — qui erat longus et rectus, uti Romae trans Tiberim est platea quae vocatur Longara, quia longissima et rectissima. SAULUM NOMINE TARSENSEM. — Τὸ nomine refer ad Saulum, non ad Tarsensem. Pauli enim nomen erat Saulus, cognomen vero Tarsensis a patria; quia natus erat Tarsi, quae est metropolis Ciliciae. Unde Tigurina, aeque ac Graeca ponunt comma post nomine, q. d. Quaere in domo Judae virum quemdam, cui nomen est Saulus; patria vero est Tarsensis. His enim indiciis Ananiae indicat Saulum, ne pro eo alius quis ei se offerat, vel ingerat. Porro Tarsus navigationibus, mercibus et opibus adeo fuit celebris, ut ab ea mare vicinum et aliud quodlibet ab Hebraeis vocatum sit Tarsis: quocirca Solinus Polyhistor, cap. xlvii, Tarsum vocat matrem urbium. ECCE ENIM ORAT. — Nota: τὸ enim dat causam cur jubeat adiri Saulum, omnemque metum Ananiae adimit, q. d. Ne timeas, Anania, adire Saulum, paulo ante persecutorem fidelium: jam enim non est Saulus, qui fuit: jam non persequitur, sed orat, ut se ad meliorem vitam et baptismum disponat. Ita S. Chrysostomus, Hugo et Lyranus. Aliter Syrus, qui haec nectit sequentibus. Sic enim vertit: « Ecce enim, dum ipse oraret, vidit per visionem virum Ananiam nomine. » Verum Graecus textus nostrae Latinae versioni consentit et astipulatur. 12. ET VIDIT VIRUM. — Hic versus in Bibliis Romanis et Graecis parenthesi includitur; continet enim verba, non Christi loquentis ad Ananiam, sed Lucae historici ea referentis, q. d. Eo tempore quo Ananias a Deo missus est ad Saulum, ipse Saulus orans per visionem, non corporalem (erat enim caecus), sed imaginariam, vidit Ananiam ad se venientem seque curantem; idque ad hoc, ut mox veniente Anania, ex ejus voce et specie, quam in visione viderat, ab eo illuminatus eum agnosceret et reciperet quasi a Deo ad se missum.
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13. DOMINE, AUDIVI. — Tanta erat Sauli saevitia, tanta furoris fama, ut ad solum Sauli nomen Ananias, licet a Deo ad eum missus, cohorresceret. Unde se excusat, q. d., ait S. Chrysostomus: « Timeo eum ne forte me in Jerusalem ducat. Quid me projicis in os leonis? cur me huic prodis? » Timet ovis ire ad lupum, nesciens lupum mutatum in ovem, uti paulo ante dixi ex S. Augustino.
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14. ET HIC HABET POTESTATEM, — id est hoc in loco, puta Damasci, graece enim est ὧδε. « Hic » ergo est adverbium, non pronomen.
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15. VAS ELECTIONIS (id est instrumentum singulariter electum) EST MIHI ISTE, — Saulus. Hebraei enim כלי « keli, » id est vas, vocant quodlibet instrumentum. Sic « vasa cantici, » Amos, vi, 5, sunt instrumenta musica; « vasa belli, » Gen. xlix, 5, sunt arma et armati quibus bellatur; « vasa mortis, » Psal. vii, 14, sunt gladii et tela quibus mors infertur. Hinc Tigurina vertit, « organum electum, » hoc est, homo selectissimus et praestantissimus, est mihi iste, ait Vatablus. Quaeres, cur Paulus vocatur vas, id est instrumentum electum? Respondeo primo, quia Deus eum ex tot millenis hominum millibus prae caeteris, etiam Apostolis, elegit ad evangelizandum ubique, tam Judaeis, quam Gentibus. Unde hanc ejus electionem explicans, subdit: « Ut portet nomen meum coram Gentibus et Regibus, et filiis Israel. » Hinc patet Saulum in prima sui conversione accepisse Apostolatum et gratiam Apostolicam, ac a Christo creatum esse Apostolum. Secundo, « vas electionis, » id est praedestinationis, q. d. Paulus ab aeterno a Deo ad magnam gratiam et gloriam fuit praedestinatus, juxta illud Galat. i, 15: « Cum autem placuit ei qui me segregavit ab utero matris meae, et vocavit per gratiam suam. » Ita S. Hieronymus, ibidem. Simili modo Apostolus praedestinatos vocat « vasa in honorem, » puta aurea et argentea; reprobos « vasa in contumeliam, » puta lutea et fictilia. II Timoth. ii, 20. Tertio, S. Chrysostomus censet electionem hanc respicere tum indolem acrem et ardentem, tum zelum legis divinae in Saulo, q. d. Deus elegit Saulum ardentem et zelantem, ut hunc ardorem et zelum corrigeret et transferret ad Christum, ut scilicet acer esset et zelosus Christi propugnator et praeco. Ad tam arduum enim Evangelii et Apostolatus munus requirebatur indoles heroica, quae adjuta et imbuta gratia Dei, omnes difficultates, pericula et persecutiones superaret. Frigidi enim et phlegmatici, esto sancti, ad tam ardua perfringenda minus idonei sunt. Unde S. Chrysostomus, quaerens cur electus sit a Deo Saulus saevus et ferus? respondet, ut homo ad caedes compositus Christianorum, converteretur ad caedes errorum, ut scilicet jugularet Judaismum et Gentilismum. Quarto, « vas » electum, id est sanctum, fuit Paulus, tum quia virginitatem virginumque animum jugiter in corpore illibato, quasi in vase sancto, conservavit, ut patet I Cor. vii, 7; ita S. Gaudentius, tract. 8, tom. II Bibliothecae SS. Patrum: nam, ut ait Cicero, Tuscul. I: « Corpus est quasi vas et aliquod animi receptaculum; » tum quia fuit organum Spiritus Sancti. Sicut enim in organo resonat spiritus et flatus follibus illi inspiratus, in eoque suavem edit melodiam; sic in Paulo ejusque ore resonabat Spiritus Sanctus, et coelestem edebat harmoniam, quae homines, etiam feros et barbaros, ad se raperet, et ipsos angelos oblectaret. « Movit Amphion, » ac longe magis Paulus, « lapides canendo. » Orpheum celebrat Virgilius, IV Georg., sua voce et cantu Mulcentem tigres, et agentem carmine quercus. Orpheus verus, Paulus, inquam, modulante per eum Spiritu Sancto, ferina et quernea saxeaque hominum corda mollivit et cicuravit. Ipse ergo fuit vas, id est organum, cithara, tibia, tuba et chelys meloda et canora Spiritus Sancti. Unde S. Hieronymus, epist. 61 ad Pammach.: « Ubi, inquit, electionis vas, tuba Evangelii, rugitus leonis nostri, tonitru Gentium, flumen eloquentiae Christianae, qui mysterium, retro generationibus ignoratum, et profundum divitiarum sapientiae et scientiae Dei magis miratur, quam loquitur. » Quinto, fuit « vas electionis, » quia strenue et ardenter vocationi et electioni divinae cooperatus est, juxta illud: « Gratia ejus in me vacua non fuit, sed abundantius illis omnibus laboravi. » I Corinth. xv, 10. Et illud: « Si quis se emundaverit ab istis, erit vas in honorem sanctificatum et utile Domino, ad omne opus bonum paratum. » Labor et amor sunt gemelli, ait Plato: quia quem quis amat, pro eo laborat, nec ullum pro amato laborem recusat, uti Paulus pro Christo, quem summe amabat, nullum recusavit, sed omnes ambivit. Fuit ergo Paulus prodigium naturae, miraculum gratiae, stupor Gentium, terror Judaeorum, portentum universi, Dei servus electus, Christi Apostolus selectus et dilectus. Sic heri servos electos et dilectos vocant eos qui omnia eorum jussa statim exequuntur omniaque opera et negotia illico conficiunt. Sexto, sicut sol, Eccles. xliii, 2, vocatur « vas admirabile opus Excelsi, » quia sol est vas lucis, quo Deus totum mundum illuminat; ita et S. Paulus, ipse enim fuit quasi sol orbis. Unde S. Chrysostomus, in cap. i ad Roman.: « Pauli, inquit, lingua supra ipsum etiam solem illuxit, caeteros omnes verbi doctrina exsuperans; unde a Gentilibus Mercurius esse credebatur. » Act. xiv, 11, et lib. I De Providentia: « Nullus Paulo major est, aut etiam aequalis. » Septimo, S. Hieronymus, in cap. viii Osee: « Vas electionis, inquit, est Paulus, quia est vas legis, et sacrarum Scripturarum armarium. » Sicut S. Antonius de Padua ob peritiam S. Scripturae a Pontifice vocatus est « Arca testamenti. » Octavo, alii S. Paulum proprie vocari volunt « vas electionis, » quia plenus fuit sapientia et gratia, adeo ut de ejus plenitudine omnes gentes biberint. Ita Origenes, lib. III Periarchon, et S. Ambrosius, serm. 11 De S. Petro et Paulo. Hoc est quod ait Sapiens, Proverb. xx, 15: « Est aurum et multitudo gemmarum, et vas pretiosum labia scientiae. » Nono, S. Thomas, praefatione in Epist. S. Pauli, de eo explicans illud quod ab Ecclesiastico, cap. l, vers. 10, dictum est de Simone magno pontifice, « Quasi vas auri solidum ornatum omni lapide pretioso: Paulus, ait, fuit vas auri ob sapientiam, solidum ob charitatem, ornatum caeteris omnibus virtutibus. » Vide apud eum plura. Decimo, Paulus fuit « vas electionis, » quia electus et destinatus fuit ad multos labores, persecutiones et tribulationes patiendum pro Christo et Evangelio. Hanc enim causam subdit Christus dicens: « Ego enim ostendam ei, quanta oporteat eum pro nomine meo pati; » de quo ibi plura. Denique vis scire ad quanta et quam sublimia electus a Deo et evectus sit Saulus? Audi S. Chrysostomum, hom. 18 in cap. xi ad Rom., in Moral., ubi eum coelo comparat et anteponit: « Coelum namque, inquit, licet tanto sit tempore visum, non tamen admodum permovit: Paulus vero exiguo concionatus tempore, totum orbem attraxit. Coelum enim suum servans terminum et canonem, eadem statione consistit, mentis vero Paulinae sublimitas omnes coelos transcendit ipsique Christo conversatur. Est autem tanta ejus pulchritudo, ut et Deus illam depraedicet. Astra quidem cum fierent, admirabantur angeli: hunc vero Deus ipse admiratus est, dicens: ‹Vas electionis iste mihi est.› Coelum istud saepe a nube obtegitur; Pauli vero mentem nulla obnubilavit tentatio, sed in mediis quoque tempestatibus ipsam meridiei claritudinem suo splendore superavit. Sol enim iste qui in Paulo luxit, tales radios non emittebat, qui tentationum concursu potuerint obumbrari, sed tum potissimum elucescebant. Unde et dicebat: ‹Sufficit tibi gratia mea. Nam virtus mea in infirmitate perficitur.› Aemulemur itaque illum, et nihil erit etiam nobis collatum coelum istud, neque sol, neque universus iste mundus. » Idem, lib. II De Compunctione cordis: « Paulus, ait, super terras incedens, ipsum tenebat coeli verticem, etc. Amor autem ejus, et desiderium quod habebat erga charitatem Christi, non solum tres penetraverat coelos, sed etiam omnes omnino transcenderat, et usque ad ipsum pervenerat Christum, instar flammae immensae, quae universam repleret terram, et inde ascendens, repletis omnibus, usque ad ipsa perveniret coeli fastigia; sed et inde superans omnia, etiam illum qui super coelum est, aerem transcenderet: atque ubi et quae ibi sunt spatia compleret, ascenderet usque ad tertium coelum, et omnia haec uno atque eodem igne compleret; ita ut nec terrae ullum, nec coeli, imo nec coelorum spatium vacuum relinqueret. » Vide eumdem, in fine epist. ad Rom., et homiliis octo quas de laudibus S. Pauli scripsit, in fine tom. III, ubi in octava Paulum confert et praefert omnibus non tantum Patriarchis, Prophetis et Sanctis, sed et Angelis, Cherubinis et Seraphinis. An non hic est vas electionis? Quam felices in quos cadit haec Dei electio? Terque quaterque beati, quos Deus ab omni aevo destinavit sibi vasa electionis. Utinam et nos dignetur tara sua electione et sancta vocatione Christus amor noster; ac vicissim nos vocationi et gratiae ejus ex aequo respondeamus, itaque eam jugiter augeamus et transcendamus. Haec enim est unica via ad eximiam virtutem et sanctimoniam. Ora pro nobis, S. Paule, ut admirabilis tuae electionis et vocationis participes effici mereamur. Amen. UT PORTET NOMEN MEUM: — Primo, sicut praeco suo praeconio audacter praefert et portat nomen sui principis legislatoris, cujus leges ac edicta promulgat; secundo, sicut Propheta suis oraculis portat et praefert nomen Dei dicens: « Haec dicit Dominus; » tertio, sicut legatus libere portat et praefert nomen Regis a quo mittitur; quarto, sicut miles et vexillifer intrepide ac fortiter portat, praefertque nomen et insigne sui ducis; quinto, sicut doctor portat et praefert nomen sui Auctoris, cujus libros et doctrinam docet et explicat. Porro Paulus portavit Christi nomen in corde per amorem ardentissimum, in ore per eloquium efficacissimum, in opere per labores et passiones continuas et gravissimas, in Epistolis per sapientiam et zelum ferventissimum. Unde ait: « Ego stigmata Domini Jesu in corpore meo porto, » Galat. vi, 17; haec enim stigmata sunt quasi characteres nominis Jesu. CORAM GENTIBUS. — Hinc ejus titulus est, « Doctor Gentium, » I Timoth. II, 7. ET REGIBUS, — ut coram Agrippa, rege Judaeae, Actor. xxvi, Nerone, et aliis provinciarum, quas plurimas evangelizando obivit, regibus. Similis fuit electio et vocatio S. Joannis Chrysostomi: Flaviano enim Patriarchae mane oranti apparuit angelus, jussitque adire monasterium in quo monachum agebat Chrysostomus, eumque consecrare sacerdotem: « Ille enim, » inquiebat, « instar Pauli futurus est vas electionis et verbo comprehensurus totum orbem. » Cumque Chrysostomus, silentii et monastices adamator, illum honorem onusque subterfugeret, ei quoque apparuit angelus, jubens ut Flaviano non repugnaret, sed acquiesceret, dicens: « Quae Deus statuit, quis poterit vitare? » Ita habet Vita S. Chrysostomi. ET FILIIS ISRAEL. — Hi ultimo ponuntur loco, quasi digniores Gentibus, utpote qui erant filii Abrahae, et consequenter eis proprie promissus et missus erat Christus: hos tamen infensissimos sui, aeque ac Christi hostes expertus est Paulus.
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16. EGO ENIM OSTENDAM ILLI, QUANTA OPORTEAT EUM PRO NOMINE MEO PATI. — Ostendit hoc Deus Paulo, tum per internam inspirationem (solet enim Deus instantia mala gravia Sanctis suggerere, et quasi praesagire, ut ad ea paratiores et animosiores accedant); tum per externam, ut cum per Agabum praedixit ei vincula quae paulo post subiit Hierosolymis, cap. xxi, 11; tum per experientiam quotidianam, cum scilicet eum quotidie novas et majores experiri ei subire fecit persecutiones et cruces. Sic saepe in Scriptura « ostendere » idem est quod reipsa exhibere, praestare, facere, ut cum toties orat Psaltes: « Ostende nobis, Domine, misericordiam tuam. » Ostende, id est exhibe, praesta, fac. Et Daniel, cap. III, vers. 44: « Confundantur omnes qui ostendunt (id est faciunt) servis tuis mala. » Et Psalm. IV, 7: « Quis ostendet (dabit) nobis bona. » Et Psalm. L: « Ostendisti (fecisti) populo tuo dura. » Et Psalm. LXX, 20: « Quantas ostendisti (immisisti) mihi tribulationes. » Nota: To enim dat causam praecedentium, cur scilicet Paulus futurus sit vas electionis et quomodo portaturus sit nomen Christi coram Judaeis et Gentibus, q. d. Paulus erit mihi vas electionis, quia portando nomen meum coram Gentibus et regibus, multa magnaque pro me generose et constanter patietur. Unde liquet Paulum aliosque electos Dei servos, magis a Deo eligi et destinari ad multa pro eo patienda, quam agenda. Servitus enim Dei, aeque ac apostolatus, magis consistit in multa passione, quam operatione; nimirum: « Fortia agere Romanum est; fortia pati Christianum est, » imo Apostolicum et Paulinum. Nam primo, Paulus et Apostoli evangelizantes novam fidem et paradoxam, nimirum Christum crucifixum esse Deum et Salvatorem mundi, servandam esse continentiam, sobrietatem, mortificationem cupiditatum, etc., multos senserunt irrisores, contradictores et persecutores. Secundo, merito hanc poenam Saulo pro peccatis inflixit Deus. Audi S. Augustinum, serm. 14 De Sanctis: « Ostende, ait, persecutori non solum bonitatem, verum etiam severitatem tuam: patiatur, quod fecit illos et pati; qui faciebat; sentiat et ipse quod aliis inferebat. Ego, ait, illi ostendam quae illum oporteat pati pro nomine meo: qui faciebat contra nomen, patiatur pro nomine. O saevitia misericors! Vides illum praeparare ferrum, secturus est, non perempturus. » Tertio, quia Christus multo plura pro eo et ab eo passus erat: decuit ergo ut et ipse vicem rependeret Christo, et multa pateretur pro eo. Quarto, quia decuit praedicatorem Christi crucifixi eum magis praedicare exemplo, quam verbo: hoc enim efficacius est magisque persuadet. Quinto, quia actus majoris fortitudinis est fortia pati, quam agere, utpote longe difficilior. Sexto, quia amor ille ardens, ipse a Christo inditus satiari non poterat, nisi magnis multisque laboribus et tribulationibus pro eo toleratis. Unde ipse ait: « Gloriamur in tribulationibus, » Roman. v, 3; praesertim quia videbat se a Christo tantopere diligi, tot beneficiis affici, ac nominatim divinis consolationibus affluere in mediis persecutionibus. « Quoniam, ut ipse expertus ait II Cor. I, 5, sicut abundant passiones Christi in nobis, ita per Christum abundat consolatio nostra: » quantum ergo crescebat tribulatio et desolatio, tantum quoque crescebat Dei consolatio. Porro quanta et quam gravia assidue pro Christo passus sit Paulus, patet tum ex sequentibus capitibus hujus libri usque ad finem, tum ex Epistolis S. Pauli, ac praesertim toto cap. xi epist. II ad Corinth. Christus enim ei magnam praeparat in coelis gloriam et coronam, quae ei promerenda erat per magnos labores et dolores. « Non enim sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis, » Rom. VIII, 18. Quocirca summa dignitas et gloria est, multa magnaque pati pro Christo: quam Deus non omnibus, sed electis et dilectis suis dat, ut S. Paulo et similibus. Vide dicta cap. v, 41. Simili visione et multa patiendi symbolo S. Franciscus Xaverius coelitus evocatus, et quasi auctoratus est Indorum Apostolus. Dum enim Romae in hospitali domo aegris ministraret, in somnis revelavit et repraesentavit ei Deus ingentes labores et aerumnas, quos in India pro sui nominis gloria erat subiturus. Quos intuens Xaverius alacer: « Plus, inquit, Domine, plus, plus; » idque iteravit voce tam alta, ut P. Simonem Rodericum, cubiculi socium, e somno excitaret et percelleret. Idem sibi visus est in somnis saepius, humeris gestare Indum atrum instar Aethiopis, adeo gravem, ut sub tanto onere non posset caput attollere. Id ipse referens P. Jacobo Laynez tum socio suo: « Adhuc, ait, ex hoc somnio tantam corporis fatigationem et quasi contusionem in membris persentisco, ac si reipsa cum Indo illo luctatus essem. » Ita inter alios refert P. Lucena, gravis theologus, lib. I Vita Xaverii, cap. VII.
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17. IMPONENS EI MANUS. — Calvinus censet Ananiam Saulo impendisse sacramentum Confirmationis. Hoc enim vocatur impositio manuum. Unde infert illud non a solis Episcopis, sed et a Presbyteris aliisque (talis enim erat Ananias) posse conferri. Sed errat: nam necdum baptizatus erat Saulus; ergo haec impositio manuum non fuit Confirmatio, quae sequi debet baptismum; sed partim fuit curatio et illuminatio Sauli, juxta illud Christi, Marci cap. ult.: « Super aegros manus imponent, et bene habebunt; » partim fuit dispositio et praeparatio ad baptismum. Sic enim catechumenis olim manus imponebantur a sacerdote, ut pro eis oraret eisque Dei benedictionem imprecaretur: cujus caeremoniae testes sunt S. Dionysius, Eccles. Hier., cap. De Baptismo; S. Cyprianus, epist. 56; S. Augustinus, lib. De Fide et Operibus, cap. IV; et Concilium Carthag. IV, can. 85. Adde, peculiaria multa fuisse in Saulo: vocatus enim e coelo, edoctus a Christo, rem Sacramenti percepit sine Sacramento, puta repletus est Spiritu Sancto, qui est effectus sacramenti Confirmationis, sine hoc sacramento. Denique repletus est Spiritu Sancto non per manuum Ananiae impositionem, ut vult Calvinus, sed per baptismum, uti mox dicam. SAULE FRATER. — Olim Christiani invicem vocabant se fratres, et feminas sorores, scilicet spiritu, non carne: nam omnes eodem baptismo renati, eumdem habebant patrem Christum, et eamdem matrem Ecclesiam, in qua magis amice et concorditer vivebant, quam germani fratres in eadem paterna domo. Esto enim Paulus necdum reipsa esset Christianus, quia necdum baptizatus, voto tamen erat eoque ardentissimo; jam enim plane fidem, amorem et spiritum Christi induerat. DOMINUS MISIT ME JESUS. — « Nomen Jesus interponit, ut significet illius virtute afferri sanitatem, sicut significavit Petrus, cum claudo gressum restituit, » cap. III, 6, ait S. Chrysostomus. Manum ergo Saulo imponens, nominando et tacite invocando Jesum, caecitatem discussit, eique visum restituit. UT VIDEAS (per hanc manuum mearum impositionem, Jesuque invocationem), ET IMPLEARIS SPIRITU SANCTO, — in baptismo, quem mox tibi conferam. Id ita esse patet ex eo quod proxime sequitur: « Et confestim ceciderunt ab oculis ejus tanquam squamae, et visum recepit. » Ubi nihil additur de Spiritu Sancto, sed de eo subdit:
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18. ET CONFESTIM CECIDERUNT AB OCULIS EJUS TANQUAM SQUAMAE, — similes squamis piscium, inquit Lyranus et Cajetanus. Hinc videtur quod caecitas Pauli non fuerit intrinseca, nimirum sita in laesione organi, puta in desiccatione vel exstinctione humoris crystallini, vel tunica ocularis; sed extrinseca, scilicet quod oculi ejus obducti fuerint pelliculis, quasi squamis. Similis fuit Tobiae caecitas, quae naturaliter felle piscis discussa est. Unde de ea cap. xi, 14: « Et coepit, ait, albugo ex oculis ejus, quasi membrana ovi egredi, quam apprehendens Tobias traxit ab oculis ejus, statimque visum recepit. » Sicut ergo stercus hirundinum cadens in oculos Tobiae, ibique cum affluente ex cerebro humore, sive pituita concrescens, eos pellicula obduxit et caecavit, ita et hic lux illa feriens oculos Pauli, suo calore et occulta vi humores ex cerebro in oculos deduxit, ibique eos coagulavit, ut in pelliculas instar squammarum duras concrescerent, itaque oculos obtegerent et caecarent. Similis caecitas multis hodie obvenit ex humore defluente, in pelliculam concreto, oculosque velante, quam periti chirurgi saepe arte sua curant, acu pelliculam auferentes. Verum in Paulo pelliculae et caecitatis ablatio fuit miraculosa, quia sola impositione manuum Ananiae et invocatione nominis Jesu illico facta: nec enim Ananias felle piscis extergente, vel acu educente pelliculam et squamam exemit. Tropologice: S. Gregorius, lib. XXXIII Moralium, cap. xxiv, per squamas accipit velamen carnalis sapientiae, aut excusationum et hypocriseos: « Carnalis tegumenti duritia, ait, illum (Saulum) presserat, et idcirco radios veri luminis non videbat. Sed postquam superbae repugnationes ejus victae sunt, defensionum ejus squamae ceciderunt corporis, sed ante jam sub Dominica increpatione ceciderant ab oculis cordis, cum prostratus dixit: Domine, quid me vis facere? Repulsis videlicet squamis, jam ad cordis viscera veritatis sagitta pervenerat, quando deposita elatione superbiae, eum quem impugnaverat Dominum confitens, et quid ageret nesciens requirebat. Unde audivit: Ego sum Jesus, q. d. Humilitatis meae infirma suscipe, et tuae superbiae squamas amitte. Sciendum tamen est, quod istae defensionum squamae, quamvis pene omne humanum genus contegant, hypocritarum tamen specialiter et callidorum hominum mentes premunt. Ipsi enim culpas suas tanto vehementius confiteri refugiunt, quanto se citius videri ab omnibus peccatores erubescunt. Correpta itaque sanctitatis simulatio, et malitia occulta deprehensa squamas objicit defensionis, et veritatis gladium repellit. » Hypocritae ergo et sui amatores caeci sunt. Simulatio enim squama est, calva excusatio squama est, amor sui squama est, quae eis velat oculos mentis, visumque veritatis adimit. Sed has squamas Jesus per Ananiam, id est per gratiam Dei, perque concionatores, confessarios aliosque viros spiritales dissolvit et discutit. ET SURGENS BAPTIZATUS EST. — Nec enim ante baptismum repletus fuit Spiritu Sancto, praesertim cum hic descensus et repletio Spiritus Sancti illo tempore fieret per signum visibile ignis, aut linguarum ignearum. Hoc autem signum ordinarie non dabatur nisi in Confirmatione, et subinde in Baptismo; uti hic in gratiam Pauli, in eo dedit illud Deus. Alia fuit ratio in descensu Spiritus Sancti ad concionem Petri super Cornelium, antequam baptizaretur, cap. x, 44, ut ibi dicam. Addit Nyssenus, orat. De S. Basilio, et S. Hieronymus, in Ezech. 1, Paulum visum recepisse, non per impositionem manuum Ananiae, sed per baptismum; ut sit hoc loco hysterologia. Verum contrarium est verius, uti jam dixi; id enim exigit ordinata series contextus. Ita passim Interpretes. Addit Paulus, Actor. xxii, 14, Ananiam sibi exhortando dixisse: « Deus patrum nostrorum praeordinavit te, ut cognosceres voluntatem ejus, et videres justum (Christum) et audires vocem ex ore ejus; quia eris testis illius ad omnes homines, eorum quae vidisti et audisti: Exsurge et baptizare, et ablue peccata tua. » ET BAPTIZATUS EST. — Licet enim jam ante cum diceret: « Domine, quid me vis facere? » per contritionem ei dimissa essent peccata, tamen haec contritio includebat votum et obligationem baptismi: qua proinde hic se exsolvit Saulus. Rursum baptizatus est, ut Christianismo initiaretur, utque fieret capax Confirmationis, Ordinationis caeterorumque Sacramentorum: horum enim janua est baptismus. Censet S. Ambrosius, serm. 31, Saulum in baptismo mutasse nomen, vocatumque esse Paulum. Verum contrarium verius est, de quo cap. XIII, 9. Porro, per baptismum Saulus recepit Spiritum Sanctum ejusque plenitudinem. In baptismo enim omnia peccata, et omnes peccatorum poenae abluuntur, ac infunditur gratia, charitas, omnesque virtutes et dona Spiritus Sancti. Quare non est verisimile Saulum horum plenitudinem recepisse per nudam impositionem manuum Ananiae, quae non erat Sacramentum, sed mera caeremonia et orationis symbolum. Ergo recepit eam per baptismum, qui est primum et praecipuum Christi et Ecclesiae Sacramentum. Porro ex speciali Dei dono Saulus, utpote Apostolus, et mox futurus praedicator, longe majorem in eo recepit plenitudinem, quam caeteri fideles.
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19. ET CUM ACCEPISSET CIBUM, CONFORTATUS EST. — Nam, ut ait S. Chrysostomus, « debilitatus erat ex itinere, et ex metu, et ex jejunio, et ex tristitia, » puta compunctione animi. Quaeres, quoto anno a nativitate et passione Christi, conversus est Paulus? Respondent aliqui, conversum esse anno proximo a passione Christi, qui fuit ab ejus nativitate 33, anno enim 34 passus est Christus in martio, et eodem, in decembri die 26, lapidatus est Stephanus: inde tere post mensem, puta anno 35 Christi, die 25 januarii, conversus est S. Paulus. Favet, quod precibus S. Stephani, dum lapidaretur, conversus sit Paulus: ergo mox a lapidatione ejus: alioqui enim preces ejus per annum integrum, quo permissus est in Ecclesias grassari Saulus, fuissent inefficaces et quasi irritae. Ita Eusebius, in Chronico; Guilielmus Durandus, lib. VII Rationalis Divinorum Officiorum, cap. IV; Christophorus a Castro, in Chronol. Deiparae; et Adrichomius, in Chronolog., qui ait Paulum conversum anno 35 Christi feria quarta, sive die mercurii. Huc etiam reduci possunt Hippolytus Thebanus et Evodius, qui dicunt Stephanum septimo anno a morte Christi passum, et mox ab ejus nece conversum esse Paulum: ibi enim pro anno videtur legendum mense, ut dixi cap. vii, vers. 57. Porro paradoxum est quod scribit Chronicon Alexandrinum, Stephanum lapidatum esse anno primo Claudii Imperatoris, et Paulum conversum anno secundo ejusdem. Annus enim primus Claudii incidit in annum a Christi nativitate 43, qui fuit a morte et ascensu Christi nonus. Ex adverso alii putant Paulum conversum esse anno 2 a morte Christi, qui ab ejus natali fuit 36, ita ut precise a die mortis Christi usque ad diem conversionis S. Pauli, intercesserit biennium, exceptis duobus mensibus, qui fluxerunt a die 23 januarii, quo conversus est Paulus, usque ad diem 25 martii, quo passus est Christus, uti eodem ante 34 annos fuerat annuntiatus et conceptus, factus homo in utero Virginis. Ita censent Oecumenius, Sanchez, Lorinus, Baronius et Pererius in Prolegom. epist. ad Roman., disput. 1, num. 24. Favent Martyrologium Romanum, et Usuardi, et Isidorus, lib. De Vita et Morte Sanctorum, cap. LXXI, qui dicunt Paulum conversum anno 2 ab ascensione Christi. Licet enim alii ad hoc respondeant, hos auctores computare annum 1 ab ascensione eum qui immediate ab ascensione fluxit usque ad Calendas januarii, quibus inchoabatur novus annus, isque secundus, tamen communiter aliter loquuntur et computant homines, et per annum secundum significant biennium. Favet et ratio, quia quae narrat Lucas post necem S. Stephani de persecutionibus Sauli, de conversione Samariae, de itineribus et gestis Philippi, deque Ecclesia jam collecta Damasci, non videntur fieri potuisse uno mense, sed facile unum annum requirunt; nisi quis dicat multa ex illis post conversionem S. Pauli contigisse, Lucam vero ea praeposuisse, ut simul gesta Philippi, qui S. Stephano successit, pertexeret. Haec sententia, uti communior et Martyrologiis conformior, ita et verior videtur. Permisit ergo post preces Stephani Deus adhuc annum integrum saevire Paulum, ut totum malitiae virus expromeret, itaque facilius curaretur, utque eo major ipsius gratia et potentia in eo convertendo toto orbe splendesceret: suorum enim preces esto exaudiat Deus, non tamen statim adimplet, sed tempore suis consiliis et decretis opportuno et commodo. Unde prius permisit eum grassari in Christianos per totam Judaeam, antequam iret et vexaret exteros, puta Damascenos, ut ipse insinuat cap. xxvi, 11, ubi ait se per omnes synagogas eos esse persecutum. Idem insinuatur cap. viii, 2. Hoc autem facere non potuit uno mense, sed uno anno. Judaea enim est ampla et vasta, praesertim quia, ut ibidem dicitur vers. 3, Saulus scrutabatur singulorum domos, et fideles, occiso Stephano, dispersi sunt per omnes regiones Judaeae et Samariae, quos omnes Saulus spirans minarum capere et exstirpare satagebat. Hinc sequitur Saulum conversum esse anno aetatis 34, ac totidem deinde annos serviisse Christo; defunctus enim est anno aetatis 68, ait S. Chrysostomus, quem citavi Prooemio in S. Paulum. Quare quod quidam citant S. Chrysostomum, hom. De Princip. Apost., dicentem de Paulo: « Triginta quinque annis servivit Domino cum omni promptitudine, » indeque colligunt Paulum conversum esse anno Christi 35 ineunte, non 36; ego hucusque in S. Chrysostomo non reperi. Sed si id dicat S. Chrysostomus, secutus videtur Chronicon Eusebii tunc recens editum, quod necem Pauli consignat anno Neronis 14, qui fuit Christi 70. Si enim numeres annos Christi a 36 quo conversus est Paulus, usque ad 70 quo in Chronico Eusebii ponitur occisus, invenies annos Pauli post conversionem 35. Verum errat hic Chronicon. Nam S. Petrum et Paulum occisos esse anno Neronis 13, non 14, convincit ex eo Baronius, quod anno 14 die 29 junii, quo occisi sunt Apostoli, Nero non erat in vivis; occisus enim est sub initium junii ejusdem anni 14. Hoc ergo Baronii computu dicendum est Paulum 34, non 35 annos serviisse Christo. FUIT AUTEM CUM DISCIPULIS, QUI ERANT DAMASCI, PER DIES ALIQUOT. — S. Chrysostomus legit, « per dies tres »: pro τινας enim, id est aliquot, legit τρεῖς, id est tres: qui et causam hujus mansionis subdit: « Consolatio, » ait, « ista adducto (converso) Paulo, compensat moerorem quem ex morte Stephani fideles conceperant: nec facile potest aestimari quanto cuncti gaudio triumpharent, et quas Deo gratias agerent, et Saulo gratulationes exhiberent. »
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20. ET CONTINUO (εὐθέως, id est confestim) IN SYNAGOGIS PRAEDICABAT JESUM. — Hinc patet Paulum illo triduo quo caecus mansit Damasci, a Christo fuisse edoctum, et accepisse scientiam infusam, et intelligentiam Scripturarum de Christo: illico enim coepit eum praedicare, et cum Judaeis doctissimis disputare eosque convincere. Nota hic miram mutationem Pauli, animos et ignes subitos. « Non erubescebat, » ait Chrysostomus, « mutationem, neque formidabat destruere ea in quibus antea clarescebat. » Haec nimirum est vis et energia Spiritus Sancti, de qua praeclare S. Gregorius, hom. 30 in Evang.: « Ecce apertis, » ait, « oculis fidei David, Amos, Daniel, Petrum, Paulum, Matthaeum intueor, et sanctus iste Spiritus qualis sit artifex considerare volo, sed in ipsa mea consideratione deficio. Implet namque citharaedum puerum (Davidem), et Psalmistam facit. Implet pastorem armentarium sycomoros vellicantem, et Prophetam facit. Implet abstinentem puerum, et judicem senum facit. Implet piscatorem, et praedicatorem facit. Implet persecutorem, et doctorem Gentium facit. Implet publicanum, et Evangelistam facit. O qualis artifex est iste Spiritus! nulla ad discendum mora agitur in omne quod voluerit. Mox enim ut tetigerit mentem, docet; solumque tetigisse, docuisse est. Nam humanum animum subito ut illustrat, immutat; abnegat hoc repente quod erat, exhibet repente quod non erat. Pensemus sanctos praedicatores nostros, quales hodierna die reperit, quales fecit, » etc. QUONIAM (ὅτι, id est quod) IS ESSET FILIUS DEI. — Ita Tigurina, Pagninus et alii.
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21. STUPEBANT AUTEM OMNES, — Judaei scilicet, et Gentiles infideles, ait S. Chrysostomus; quin et fideles ac Christiani mirabantur tantam et tam subitam in Saulo mutationem, ut, sicut de Saule prophetante dicebant: « Num et Saul inter Prophetas? » I Reg. x, sic et de Saulo dicerent: « Num Saulus inter Apostolos? Numquid ille Jesum praedicat, qui Jesum persequi solebat? » ait S. Gregorius, lib. IV in lib. I Reg. cap. x. QUI EXPUGNABAT, — ὁ πορθήσας; Tigurina, qui grassabatur; Vatablus, qui vastabat, vel populabatur. « Expugnabat » ergo, id est oppugnabat, expugnare et extinguere satagebat: sumitur enim in actu inchoato, non perfecto: nec enim Ecclesia, nec fideles in fide constantes ulla persecutione expugnari vel everti possunt. Sic ait Psaltes, Ps. cxxviii, 1: « Saepe expugnaverunt me a juventute mea, » id est oppugnaverunt; nam sequitur: « Etenim non potuerunt mihi, » q. d. Oppugnaverunt me, sed non praevaluerunt, non expugnarunt. Mirantur merito, quod Saulus paulo ante acer oppugnator Ecclesiae, illico fiat acrior ejusdem propugnator.
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22. SAULUS AUTEM MULTO MAGIS CONVALESCEBAT, — id est invalescebat, ut vertit Tigurina, valentior fiebat, majores vires et animos sumebat, validius oppugnabat Judaeos. ET CONFUNDEBAT JUDAEOS, — συνέχυνε, id est conturbabat; Syrus, terrebat. Confundere ergo hic proprie non significat pudore afficere, sed commovere, conturbare, perplexos reddere: ut nescirent quomodo se expedirent et Pauli argumenta solverent. AFFIRMANS, — συμβιβάζων, id est conferens aptansque, nempe tempora promissi Messiae et oracula Prophetarum inter se comparans et componens, confirmansque ex omnium collatione atque convenientia, Christum crucifixum esse semen illud benedictum Abrahae et Prophetis promissum, in quo benedicendae, id est justificandae et salvandae erant omnes gentes, hoc est Christum esse Messiam, salvatorem et redemptorem mundi. Congerebat enim Saulus testimonia de Christo ex Mose, Isaia, Jeremia aliisque Prophetis, ac ostendebat omnia inter se congruere; nec aliud dicere, quam « quoniam, » id est quod « hic » Jesus a Judaeis crucifixus, « est » Messias, sive « Christus. »
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23. CUM AUTEM IMPLERENTUR DIES MULTI, — puta post triennium. Nam Saulus Damasco abiit in Arabiam, inde rediit Damascum, ubi hae ipsi positae sunt insidiae, quas effugiens profectus est Hierosolymam, uti ipse narrat Gal. I, 17 et 18. Vide ibi dicta. Nam si haec ejectio Sauli e Damasco contigisset ante hoc triennium, puta ante ejus abitum in Arabiam, uti nonnulli volunt, ita ut tunc e Damasco occulte debuerit fugere, imo dimitti per murum in sporta; certe eodem palam post triennium non fuisset reversus, conjecisset enim se in manifestum vitae periculum. Ita Baronius.
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24. CUSTODIEBANT AUTEM ET PORTAS. — Persuaserant enim Judaei Aretae, regi Damasci Saulum esse proditorem et exploratorem, uti dixi II Cor. xi, 32. Vide ibi dicta.
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26. CUM AUTEM VENISSET IN JERUSALEM, TENTABAT SE JUNGERE DISCIPULIS, — id est Christianis, praesertim Petro et Apostolis: videndi enim Petri, utpote Apostolorum et Ecclesiae Principis, causa fatetur se ivisse Hierosolymam, Galat. I, 18. Pro jungere Graece est κολλᾶσθαι, id est se agglutinare; sicut enim charta chartae glutino, ita Christianus Christiano charitate agglutinatur: licet enim triennium jam a Pauli conversione esset exactum, tamen quia ipse toto eo tempore delituerat in Arabia, idcirco ejus conversio et mens multis adhuc erat incognita et suspecta ob priorem ejus vitam, acremque fidelium persecutionem, ne forte fingeret se conversum, ad explorandos et divexandos Christianos: uti faciunt proditores Christianorum in Anglia.
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27. BARNABAS AUTEM, — qui noverat intime Sauli indolem et mores, certoque cognoverat ejus conversionem, utpote Saulo a puero familiaris et condiscipulus sub Gamaliele magistro, quique continuo eum ad conversionem sollicitabat; ut habet ejus Vita. Hic ergo duxit Saulum ad Apostolos, ut ab eis non tantum inter Christianos, sed et inter Apostolos admitteretur, utpote a Deo creatus Apostolus, imo electus in vas electionis. ET QUOMODO IN DAMASCO FIDUCIALITER EGERIT IN NOMINE JESU, — ἐπαρρησιάσατο, id est manifeste, libere, fidenter egisset in nomine Jesu, hoc est magna libertate, fiducia, audacia et fortitudine in synagogis Judaeorum docuisset et demonstrasset Jesum esse Christum, sive Messiam. Vide de hoc verbo ea quae notavi cap. IV, 29. Nota: « In nomine Jesu, » hoc est nomine Jesu, pro Jesu. Ita Tigurina. Vel, in, id est de nomine Jesu, docens scilicet eum esse Jesum, id est salvatorem mundi. Tertio, verti potest, quomodo fiducialiter docuerit in nomine Jesu, id est nomen Jesu, puta Jesum vere esse Jesum, id est salvatorem mundi. Verba enim contactus, tum corporalis, tum spiritualis, qualis est docere (vox enim Doctoris tangit aures mentemque discipuli) apud Hebraeos construuntur cum ablativo mediante praepositione « in, » ut « tangere in manu » est tangere manum; « percutere in capite » est percutere caput: sic « docere in nomine Jesu » est docere nomen Jesu, puta Jesum: nomen enim metonymice pro re cujus est nomen, puta pro persona nominata ponitur.
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28. ET ERAT CUM ILLIS INTRANS ET EXIENS, — id est familiariter, jugiter et ubique commanens et conversans: intrare enim et exire, Hebraeis significat quemlibet actum, q. d. Quidquid ageret, hoc agebat cum illis, continuo et perpetim versabatur cum illis. Vide dicta cap. I, 21.
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29. LOQUEBATUR QUOQUE GENTIBUS. — Vox Gentibus non est in Graeco, nec Syro, nec Latino Gothico, teste Mariana, nec in Beda, nec in Chrysostomo aliisque Graecis Interpretibus; unde Mariana censet eam redundare. Romani tamen Codices jussu Clementis VIII emendati eam habent, uti et caeteri Latini. Porro non est verisimile Saulum hic praedicasse Gentilibus; hoc enim primum jussu Dei fecit Petrus Cornelio Centurioni, ut audiemus cap. seq.; nec Judaei etiam ad Christum conversi, passi fuissent eum evangelizare Gentibus, uti hac de causa expostularunt cum S. Petro, cap. xi, vers. 3. Dici ergo potest primo, eosdem hic esse Graecos et Gentes: voluit enim Lucas explicare quaenam essent hae Gentes, vocando eas Graecos. Pro Graecis autem Graece est non Ἕλληνας, sed Ἑλληνιστάς, id est graecizantes, hoc est, Judaei in Graecia, puta inter Gentes nati, vel educati et conversati; aut, ut Syrus vertit, Judaei qui sciebant graece. Idem ergo est « loquebatur Gentibus, » quod « disputabat cum Graecis, » puta cum Judaeis e Graecia venientibus. « Gentes » ergo hic vocantur Judaei inter Gentes nati, vel conversati. Hi enim vocantur Graeci, Graece Ἑλληνισταί: illo enim tempore Graecus idem erat quod Gentilis, uti dixi cap. vi, 1. Secundo, respondet Bellarminus, lib. I De Romano Pontif., cap. xxii, Saulum disputasse cum Gentibus, non eas ad fidem pertrahendo, sed fidem Christianam ab earum calumniis defendendo. Tertio, « Gentes » hic accipi possunt Gentiles proselyti, hoc est conversi ad judaismum: illi enim utpote religione jam Judaei, capaces erant Christianismi. Quarto, si omnino velis hic accipere Gentiles manentes in gentilismo, dicito cum Sanchez haec contigisse post conversionem Cornelii a S. Petro, cap. x, qui aperuit ostium fidei et Ecclesiae Gentilibus. Nam haec contigerunt post triennium a conversione S. Pauli: triennio enim egit in Arabia, ut dixi vers. 23; inde rediens Damascum, ob insidias Judaeorum fugit Jerusalem, ibique locutus est Gentibus, ut hic dicitur. Quare cum Paulus conversus sit anno Christi 36, adde triennium, habebis annum Christi 39, quo vel post quem haec contigerunt: ante quem videtur conversus a Petro Cornelius, de quo cap. seq. Est ergo hic hysterologia. Voluit enim Lucas pertexere res Pauli continuo filo, deinde aggredi gesta S. Petri. ILLI AUTEM QUAEREBANT OCCIDERE EUM. — « Propter adeo acrem efficacemque disputationem ejus pro nomine Christiano, » ait S. Chrysostomus. Verisimile enim est eum disputasse cum sua synagoga Judaeorum, qui erant e Cilicia, de qua cap. vi, 9, qui uti lapidarant Stephanum, ita et lapidare cogitabant Saulum, eo magis, quod is quasi Synagogae transfuga et proditor, Christianorum acerrimus esset propugnator. Ipse enim, utpote Tarsensis et Cilix, olim cum S. Stephano fuerat e Synagoga Cilicum.
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30. DEDUXERUNT EUM CAESAREAM. — Quae a Philippo Tetrarcha cognominata est Philippi. Syrus ait nocte deductum, ut scilicet nocte silenti securius abiret. Porro videtur abiisse jussu Dei, sibi apparentis in templo, uti ipse ait, cap. xxii, vers. 17; illa enim ejus visio quae illo cap. enarratur, videtur hoc tempore contigisse. Porro fugit Paulus, non ex metu, sed ex fortitudine. « Fortis enim praedicator Dei teneri intra claustra noluit, quia certaminis campum quaesivit, » ait S. Gregorius, II Dialog.
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31. ECCLESIA. — Graece ἐκκλησίαι, id est ecclesiae in plurali: plures enim erant particulares per Judaeam, Galilaeam et Samariam ecclesiae, quae unam conflabant totalem et universalem. HABEBAT PACEM. — Jam enim a persecutione et nece Stephani, qui occisus est anno Christi 34, in fine, agebatur annus quintus, puta annus Christi 39, uti paulo ante dixi: quo pariter anno, imperii sui ultimo Tiberius Caesar, teste Eusebio in Chron., audiens mira quae Christus gesserat in Syria, eum ut Deum habendum et colendum censuit, qua de re retulit ad Senatum: « Senatus quia non prior probaverat, respuit. Caesar in sententia mansit, comminatus periculum accusatoribus Christianorum, » ait Tertullianus, Apolog., cap. v. Atque haec non parva pacis Ecclesiae fuit causa: ita Deus persecutioni pacem, tristibus laeta submittit, nimirum « post nubila Phoebus. » AEDIFICABATUR, — crescebat numero et virtute fidelium: hi enim quasi lapides vivi aedificant domum Dei, quae est Ecclesia, ad Ephes. cap. II, vers. 20. AMBULANS IN TIMORE DOMINI. — Timor hic filialis est idem cum charitate. Charitas enim sicut unice amat Deum, ita summe timet et cavet ne qua re eum offendat. Hic est timor Sanctorum, de quo Psaltes: « Timete Dominum omnes Sancti ejus, quoniam nihil deest timentibus eum. » Et Ps. II: « Servite Domino in timore, et exultate ei cum tremore. » Prov. xiv: « Timor Domini fons vitae. » Eccli. I: « Timor Domini, gloria et gloriatio. » Et cap. xxi: « Consummatio timoris Dei, sapientia. » Et cap. xxv, 15: « Timor Dei super omnia se superposuit. Beatus homo, cui donatum est habere timorem Dei: qui tenet illum, cui assimilabitur? Timor Dei initium dilectionis ejus. » Et cap. xl, vers. 28: « Timor Domini sicut paradisus benedictionis, et super omnem gloriam operuerunt illum. » ET CONSOLATIONE. — Graecum παρακλήσει tria significat, scilicet consolationem, exhortationem et patrocinium: inde Spiritus Sanctus est et dicitur Paracletus, quia haec tria Sanctis praestat. Unde Graeca et Syra habent, « et consolatio Spiritus Sancti multa erat, » juxta illud Psal. xxx, 20: « Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! » Hoc est manna absconditum vincenti promissum et datum, Apocal. II, 17. Vide ibi dicta. His divinis solatiis abundabat in Indicis laboribus S. Xaverius, quando clamabat: « Satis est, Domine, satis est: nec enim cor humanum in hac vita tantum voluptatis tuae torrentem capit. » Et Psaltes, Psal. lxxvi: « Renuit consolari anima mea: memor fui Dei, et delectatus sum. » Praeclare S. Bernardus, serm. De Verbis Apostoli, Non est regnum Dei esca et potus: « Gaudium, inquit, de regno Dei, etc., est gaudium in Spiritu Sancto. Unde autem hoc gaudium, nisi de justitia et pace procedit? Ipsa ergo procedant tanquam cellulae mellis. » Et mox: « Hoc est duplex gaudium quod habes in Spiritu Sancto, de memoria futurorum bonorum, et malorum praesentium tolerantia. » Idem serm. 4 in Vigilia Nativitatis: « Gaudete in Domino semper, iterum dico, gaudete. Gaudete de exhibitione, iterum gaudete de promissione: quoniam et res plena gaudio, et spes plena gaudio est. Gaudete, quia jam percepistis dona sinistrae: gaudete, quia exspectatis praemia dextrae. Laeva, inquit, ejus sub capite meo, et dextera illius amplexabitur me. Laeva quidem levat, dextera suscipit. Laeva medetur et justificat, dextera amplectitur et beatificat. In laeva ejus merita, in dextera vero praemia continentur. » Plura vide apud S. Augustinum, concion. 20 in Psal. cxviii; Gregorium, hom. 36 in Evang.; Chrysostomum, hom. 4 in II ad Corinth.; Cassianum, Collat. IV, cap. v; S. Bernardum, in Cantic. serm. 1, 2, 3, 74, etc.
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32. DUM PERTRANSIRET UNIVERSOS, — tanquam caput fidelium lustrans universos, sicut princeps fidelium perambulat regiones sibi subjectas, omnia lustrans, omnibus providens et jus dicens. « Perambulare » enim in Scriptura est principum, et denotat auctoritatem et jus regendi, uti ostendi Zachar. I, 10 et 11. « Sicut dux in exercitu, » inquit Chrysostomus, « obambulans considerabat quae pars sit coadunata, quae ornata, quae suo adventu egeat: vide illum ubique circumcursare et primum inveniri. » Moraliter, discant hic Pastores a Principe Pastorum obire et visitare suos subditos, uti inter alia mandat Concilium Tridentinum, sess. XIV, cap. III De Reformatione, nimirum: « A bove majori discit arare minor. » Nota: Multa hic omittit Lucas, ut quod S. Petrus in hoc transitu (quem ad biennium durasse censet Baronius) devenerit Antiochiam, ibique quasi in metropoli Syriae, ad quam magnus erat Judaeorum confluxus, et ad quam multi Christiani in dispersione facta post necem Stephani, profugerant, fixerat cathedram pontificiam, fundando Ecclesiam Antiochenam (quam postea praedicando auxerunt Saulus et Barnabas, ita ut discipuli primum Antiochiae cognominati sint Christiani, cap. XI, vers. 26), quod S. Hieronymus, in cap. II ad Galat., et Eusebius, in Chron., eum fecisse censent anno ultimo Tiberii, qui fuit Christi 38; licet Baronius et alii anno sequenti, qui fuit Caii Caligulae Imperatoris primus, et Christi 39, idipsum factum putent. Sedit autem S. Petrus ibidem Pontifex per 7 annos, scilicet usque ad annum 2 Claudii, qui fuit Christi 44, quo Romam pergens, ibique Romanam Ecclesiam erigens, eo cum sua persona cathedram Pontificiam, omneque jus summi Pontificii transtulit, uti ex S. Gregorio, Damaso et aliis ostendit Baronius anno Christi 39. Ubi et refellit Onuphrium Panvinum, qui contra veterum consensum, censet S. Petrum primum fundasse Ecclesiam Romanam, deinde Antiochenam. Porro dicitur fixisse ibi cathedram, non quod illi urbi affixus fuerit, et nunquam ex ea pedem extulerit, hoc enim falsum est: circumibat enim visitando fideles aliarum urbium et evangelizando infidelibus; sed quod illam Ecclesiam primam fecerit Orientalium omnium, utpote cujus ipse erat Episcopus, qui simul erat Pontifex orbis. Illius ergo Episcopatui annexuit pontificatum, donec utrumque Romam transtulit. AD SANCTOS. — Olim omnes Christiani vocabantur « Sancti, » quia vocati ad sanctitatem, et sanctificati in baptismo, vivebant vitam sanctam, uti dixi saepe in Comment. Epist. S. Pauli. LYDDE. — Civitas erat ad mare sita inter Joppen et Jerusalem, una ex undecim Judaeae toparchiis, ordine quinta. Tempore S. Hieronymi vocabatur Diospolis, id est Jovis civitas. In hac, ait Gulielmus Tyrius, lib. VII Belli sacri, cap. XXII, usque hodie egregii martyris Georgii gloriosum sepulcrum ostenditur, in quo secundum exteriorem hominem in Deo creditur conquiescere, ad cujus honorem Justinianus Imperator ecclesiam multo studio et devotione aedificari praecepit. Erat enim in ea urbe decollatus S. Georgius: unde etiam nunc ad S. Georgium dicitur, uti ex Vitriaco, Brembachio et aliis scribit Adrichomius in Descriptione Terrae Sanctae.
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33. AENEAM. — Syrus Aniam. Anias enim Hebraeum et Syrum est nomen significans pauperem, humilem, mansuetum Domini; Aeneas Latinum.
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34. SANAT TE. — Ita assertive legunt Graeca, Latina, Romana et Syrus. Certa enim fide et spe asserendo, et assertione sua curando in virtute Christi, Petrus sanat Aeneam; S. Gregorius tamen, lib. XXIII Moralium, cap. xiii vel xv, Glossa et Interpretes legunt optative: « Sanet te. » Eodem res redit. Assertio enim Petri tacitam continet optationem, precem et invocationem Christi, cujus virtute sanatus est Aeneas. ET STERNE TIBI, — q. d. Stratum tuum non extende, sed collige: tolle grabatum tuum et ambula: non enim jubet sternere, id est componere lectum, ut in eo decumbat, cum eum sanet et e lecto erigat. Mystice: « Surge, et sterne tibi, q. d. Torporem in quo fessus jacuisti, discute, et bona opera in quibus requiescere valeas, para. » Ita Beda. Et S. Gregorius, lib. XXIII Moralium, cap. xv: « Quid est dicere, Surge, nisi mala quae perpetrasti, derelinque? Et quid est dicere, Sterne tibi, nisi mercedis causas, in quibus requiescere debeas, operare? ut et deserat resurgendo quae fecit, et inveniat sternendo quod fecerit. Quod utrumque Propheta breviter comprehendit dicens: Declina a malo, et fac bonum. Declinare quippe a malo, est ab eo in quo jacuit, surgere: bonum vero facere, est mercedis opera in quibus requiescere debeat, praeparare. » Nota: Christus saepe exegit fidem ab iis quos sanabat dicens: Credis me hoc posse facere? quia ipsi aegri, vel aegrorum parentes aut amici rogabant Christum, ut eos sanaret: unde vice versa jure ab eis poscebat hanc fidem. Hic vero Petrus ab Aenea non fuit rogatus, sed ipse eum praevenit, ut eo illustrius esset miraculum, quo liberalius erat beneficium. Addit S. Chrysostomus hoc Petrum patrasse, non tam ad paralytici privatum commodum, quam ad commune bonum, ut scilicet eo credentes in fide confirmaret, et non credentes ad eam invitaret, eaque de causa illum ultro et liberaliter curasse, non exigendo ab eo fidem, ullamve praeparationem vel conditionem.
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35. SARONE. — « Saron, Sarona et Lassaron, » Graece Assaron, mons est, et urbs egregia, quam cepit Josue, cap. XII, rege illius interfecto. Inde tota regio campestris, quae a Caesarea Palestinae usque ad Joppen protenditur, dicitur Saron, estque pinguis et fertilissima, ideoque saginandis pecoribus apposita: quocirca ibi pascebantur regis animalia. Haec « juxta soli qualitatem, Petro praedicanti fidei continuo fructus germinavit, » inquit S. Hieronymus in Locis Hebraeorum, et ex eo Adrichomius; omnes enim Lyddenses et Saronenses, viso hoc Petri miraculo, conversi sunt ad Dominum, ut subdit hic Lucas. Tunc impletum est illud Isaiae, de Ecclesiae flore et felici propagine vaticinantis, oraculum, cap. xxxv, vers. 2: « Gloria Libani data est ei, decor Carmeli et Saron: ipsi videbunt gloriam Domini, et decorem Dei nostri. »
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36. IN JOPPE. — « Joppe, » inquit ex S. Hieronymo, Josepho et aliis Adrichomius, quae et Japho dicitur, id est pulchritudo aut decor, urbs antiquissima, a Japhet, filio Noe, ante diluvium condita, sita ad mare in edito promontorio, littore saxoso, alte et arduo, arce ac moenibus munita valde. Est portus Hierosolymae et Judaeae totius, ad quem ligna et lapides pro templi structura de Libano ratibus transferebantur, atque hinc terreno itinere curribus pervehebantur Hierosolymam. Portus autem impetuosissimus est: ob id ad excursus piraticos commodus: in quem usum Machabaeorum tempore saepe est occupatus. Hic Jonas navem intravit, cum fugeret a facie Domini in Tharsis, hoc est Ciliciam. Hanc Machabaei saepe occuparunt et munierunt. In hac D. Petrus Tabitham a mortuis suscitavit: hic hospitatus apud Simonem coriarium (cujus domus erat sub rupe posita juxta mare, quo loci postea sacellum S. Petro constitutum est) recepit viros de Caesarea a Cornelio Centurione, ad angeli monitum eo transmissos. In hujus littore monstrantur saxa ad quae catenis religata fuisse dicitur Andromeda, devoranda a bellua marina, nisi Perseus illam liberasset. Denique in Joppe exscendunt peregrini, et sesquidiei itinere terrestri perveniunt Hierosolymam. DISCIPULA, — id est Christiana, sicut discipuli, scilicet Christi et Apostolorum, primitus vocabantur Christiani. TABITHA. — Hebr. צבי tsebi, idem est quod gloria, decor, res jucunda, dilecta et desiderabilis: qua de causa terra Israel vocatur tsebi, Daniel. xi, 15, et Jerem. III, 19: « Quomodo, inquit, ponam te in filios, et tribuam tibi terram desiderabilem (hebraice tsebi, tsibot), haereditatem praeclaram exercituum Gentium? Vide utrobique dicta. Inde tsebi et tsebia, est capreolus, damula, caprea. Syri mutantes litteram tsade in tau, pro tsebia dicunt tabitha. Graece dicitur δορκάς, ἀπὸ τοῦ δέρκειν, id est a videndo; dorcades enim, sive capreae, acutissimo pollent visu. Sic quoque Syro hebraeum Tabitha alludit ad חזה nabat, id est cerno, video; quod hoc animal acri sit oculorum acie. Unde Plinius, lib. xxviii, cap. ii, docet dorcades, uti et capreas, non lippire: ad haec, noctu aeque cernere ac die. Innuit ergo Lucas hanc discipulam apposite vocatam Tabitham, id est Dorcadem, quia dorcadi erat similis, nimirum primo, eam fuisse vigilantem et sobriam, uti sunt dorcades, ait S. Chrysostomus. Secundo, eam in montana virtutum conscendisse cum B. Virgine, uti dorcades petunt saliuntque in montes. Ita S. Hieronymus, in Ezechiel. XLV. Tertio, fuisse castam, timidam et verecundam, ac fugisse conspectus virorum, qualis est dorcas, juxta illud Cant. VIII, 14: « Fuge, dilecte mi, et assimilare capreae hinnuloque cervorum super montes aromatum. » Quarto, mentis fideique acie penetrasse coelos, ac deditam orationi penetrasse coelestia. Quinto, fuisse amabilem plenamque operibus charitatis et misericordiae. Caprea enim est symbolum gratiae, amoris et benevolentiae, juxta illud Cantic. II, 9: « Similis est dilectus meus capreae hinnuloque cervorum: » et Prov. v, 19: « Cerva carissima, et gratissimus hinnulus. » Tales sint nunc puellae, et erunt dorcades. Talis dorcas fuit S. Margareta, regina Scotiae, tota in eleemosynas pauperum effusa et in oratione perennans, de qua S. Adalredus Abbas in ejus Vita, apud Surium 10 junii: « Nihil, ait, illius fide firmius, vultu constantius, patientia tolerantius, consilio gravius, sententia justius, colloquio jucundius: » quae dum moreretur, audiens moriturum suum regem cum filio in praelio cecidisse: « Gratias, ait, tibi ago, Domine, quia hoc dolore me crucias, et hanc justam peccatis meis poenitentiam irrogas. »
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37. POSUERUNT EAM IN COENACULO, — in altiore scilicet et publica domus parte: « Quippe quae bonis operibus ad summa conscenderat, » ait S. Hieronymus in cap. XLI Ezechiel.
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38. NE PIGRITERIS. — Tigurina et Pagninus: Ne graveris; alii, ne cuncteris, ne tardes. Haec enim omnia significat ὀκνῆσαι. Non enim verisimile est eos S. Petrum insimulasse pigritiae; aut eum vocaturos fuisse pigrum, si vocatus statim non venisset.
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39. EXSURGENS AUTEM PETRUS. — « Impigre pro Apostolica humanitate venit, » ait S. Cyprianus, lib. I De Operibus et Eleemosynis, cap. II. OSTENDENTES EI TUNICAS, — ad ostendendam tum charitatem et pietatem Tabithae, tum suam orbitatem, quod tali curatrice et quasi matre destitutae essent, ut utraque moverent S. Petrum ad eam in vitam revocandam. Ita S. Chrysostomus. Simile est quod scribit Abdias, in Vita S. Joannis Evang., scilicet viduas ostendisse ei ex Pathmo reverso vestes quas eis faciebat Drusiana Ephesina jam defuncta: qua re commotum S. Joannem eam ad vitam revocasse. Ita S. Martinus in porta Ambianensi dimidium chlamydis discindens, dansque pauperi nudae, meruit nocte sequenti videre Christum, illud ipsum chlamydis frustum ostentantem, cumque audire coram angelorum choris gloriantem: « Martinus adhuc catechumenus hac me veste contexit, » uti refert Sulpitius in ejus Vita, cap. II. Ita Martyrius suo pallio involvens leprosum, et humeris asportans, sensit se Christum involvisse et portasse. Ab eo enim audivit: « Martyri, tu non erubuisti me super terram, ego te non erubescam super coelos, » uti fuse narrat S. Gregorius, hom. 39 in Evang. Ita S. Franciscus suis vestibus se exuens, iisque induens pauperem, nocte sequenti vidit palatium speciosum et magnum cum militaribus armis, crucis Christi signaculo insignitum, audivitque hoc suum fore militumque suorum, uti refert S. Bonaventura, cap. I Vitae ejus. S. Catharina Senensis tunica se spolians, eamque dans pauperi, nocte proxima vidit Christum gestantem hanc tunicam, margaritis et coruscantibus gemmis conspicuam, ab eoque audivit: « Dabo tibi vestem invisibilem, quae a te arceat omne noxium utriusque hominis frigus. » Ab eo tempore nunquam hiemis intemperiem sensit: quare iisdem hieme, quibus aestate, vestibus utebatur; atque ejusdem promisso cognovit, se praecellenti in coelis gloria sine fine perfruituram. Ita habet ejus Vita. Quare merito dicebat S. Job, cap. xxxi, vers. 19: « Si despexi pereuntem, eo quod non habuerit indumentum, et absque operimento pauperem. Si non benedixerunt mihi latera ejus, et de velleribus ovium mearum calefactus est. » QUAS FACIEBAT ILLIS DORCAS, — tum pannum emendo, tum ex eo vestes conficiendo, easque consuendo, uti pauperibus fecisse feminas, etiam principes et reginas, puta S. Elisabetham, filiam regis Hungarorum, et S. Elisabetham, reginam Lusitaniae, et similes, in earum Vita legimus; quas multae hoc seculo strenue imitantur magno pauperum bono et majore orbis exemplo. Graeca addunt μετ' αὐτῶν οὖσα, id est dum esset cum ipsis, dum inter eas versaretur et viveret: quibus verbis notat Lucas humilitatem et benevolam familiaritatem Dorcadis, quod ipsa dives et eleemosynaria, inter viduas pauperes degeret ageretque quasi mater cum filiabus, vel quasi soror cum sororibus, cum iis amice colloquens, operans, sarciens, earumque opera utens ad vestes pluribus pauperibus conficiendas. Ita S. Chrysostomus. « Unde sensit Petrus impetrari posse, quod sic petebatur, nec defuturum Christi auxilium viduis deprecantibus, quando esset in viduis ipse vestitus, » ait S. Cyprianus loco jam citato.
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40. EJECTIS AUTEM OMNIBUS, — ut Deum secretius efficaciusque oraret, ait Lyranus. TABITHA, SURGE. « In nomine Jesu Christi, » uti addit S. Cyprianus, non enim suo, sed Christi nomine, vel voce, vel mente invocato, eam suscitavit. AT ILLA APERUIT OCULOS, — qui mortuis solent claudi. « Aperiendo oculos, mortem instar somni esse ostendit, » ait S. Chrysostomus. RESEDIT. — q. d. Quae jacebat quasi mortua, jam suscitata se erexit et viva resedit.
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41. DANS AUTEM ILLI MANUM, EREXIT EAM, — in pedes, ut quae in lecto resederat quasi viva, sed adhuc debilis, jam a Petro erecta e lecto surgeret et firma pedibus consisteret. Dando ergo ei manum, primo, significavit se sua manu, id est ope et auxilio eam suscitasse, sicut Christus puellam manu tenens eam ad vitam revocavit, Matth. cap. IX, 25. Secundo, eam quae resurrexerat, sed adhuc debilis resederat, firmam et validam reddidit, ut stare et ingredi posset. Tertio, apprehensa manu eam viduis et Christianis vivam assignavit. Moraliter Arator: Illa manus meruit Petri contingere dextram, / Pauperibus quae larga fuit. Inde Petrus eam tangendo, tacite ejus beneficentiam commendavit. CUM VOCASSET SANCTOS, — puta Christianos. ASSIGNAVIT EAM VIVAM, — παρέστησεν, id est stitit, et, ut Tigurina, exhibuit eam vivam. Verisimile est Tabitham, utpote misericordem et piam feminam in statu gratiae decessisse, ac proinde coelo vel certe Purgatorio destinatam: quocirca revocatam a Petro ad vitam, certam fuisse de sua salute: alioqui enim Petrus ei non beneficium, sed potius maleficium intulisset, si a certo salutis statu ad dubium eam revocasset. Unde recte censet noster Lorinus, et fuse Bellarminus, lib. II De Purgatorio, cap. VIII, certum videri, eum qui semel evaserit periculum damnationis, illud denuo non subire. Rursum, nec de numero damnatorum, nec de beatis quemquam suscitari. Tabitham ergo vel e Purgatorio fuisse revocatam; vel, si nihil purgandum habebat, suspensam fuisse ejus beatitudinem, quia destinabat Deus eam remittere ad vitam mortalem, orante S. Petro. Ita S. Salvius, qui postea fuit Episcopus Albigensis, cum defunctus raptus esset ad coelum, ibique vocem Dei audisset: « Revertatur hic in saeculum, quoniam necessarius est Ecclesiis nostris »; ingemuit: « Heu! heu! Domine, inquit, cur mihi haec ostendisti, si his frustrandus eram? Ecce hodie ejicis me a facie tua ut revertar ad saeculum fragile, et huc ultra redire non valeam: Ne quaeso, Domine, auferas misericordiam tuam a me, sed deprecor ut permittas me hic habitare, ne illud decidens peream. Et ait vox quae loquebatur ad eum: Vade in pace: ego enim sum custos tuus donec reducam te in hunc locum. » Ita Gregorius Turonensis, Hist. Francorum, cap. I. Hinc in Vita S. Stanislai Episcopi Cracoviensis et Martyris, legimus quod, cum ipse a morte suscitasset Petrum quemdam, eumque quasi testem venditi a se agri ad tribunal Boleslai regis iniqui produxisset, dato a Petro testimonio, ab eo quaesierit: « Visne, Petre, ut gratitudinis ergo petam a Domino, ut liceat tibi nobiscum ad annos aliquot in terris commorari? » Cui respondit Petrus: « Ego, Pater sancte, nolim in hac vita permanere, quam ego rectius mortem appellandam censeo; sed illam peto beatam in qua videtur praesens Dei vultus. Versor in Purgatorio; spero me brevi ad superos migraturum. Tu quaeso, mi Pater, pro me ora, ut id cito fiat. » Promisit Stanislaus se curaturum quod petebat, et ille rediens ad sepulcrum, animam rursum expiravit. Sic S. Christina Mirabilis, defuncta et deducta ad Purgatorium, videns horrendas animarum poenas, optionem accepit a Deo: « Optionem, inquit, tibi facio, vel nunc in aeternum apud me permanere in gloria, vel redire ad terras, ibique harum animarum poenas luere, easque illis liberare, efficereque ut homines tuae poenitentiae et vitae exemplis ad me conversis, a suis facinoribus abstineant et resipiscant, ac peractis omnibus ad me multis aucta meritorum cumulis reverti. » Illa vero illico respondit, se ad corpus velle reverti; ac reversa admirabiles pro animabus illis subiit cruces et poenitentias, quibus peractis gloriose ad Deum transiit. Ita habet ejus Vita apud Surium die 23 junii, cap. III et seq., quam laudat Jacobus de Vitriaco Episcopus et Cardinalis. Memorabile est quod in Actis Canonizationis S. P. N. Ignatii legimus, eum P. Jacobo Laynez, qui ei in Generalatu successit, proposuisse hanc quaestionem: « Si Deus daret tibi optionem, vel statim eundi ad coelum, vel manendi in hac vita cum dubio salutis, ostenderetque tamen te in hac vita praeclarum aliquod ipsi obsequium posse praestare, utrum eligeres? » Cumque Laynez respondisset: « Eligerem ire ad coelum et assecurare meam salutem. » — « Ego vero, inquit S. Ignatius, eligerem manere in vita ut explerem Dei desiderium, eique obsequium ab eo cupitum praestarem. Non enim dubito quin ipse, qui longe me est fidelior et liberalior, salutis meae curam habiturus esset, nec permissurus ut haec mea electio facta ad ejus gloriam, cum meae salutis incertitudine et periculo, mihi fraudi foret, sed longe magis eam custodiret et assecuraret. Haec mea de divina bonitate est sententia et confidentia, » utique heroica, digna Ignatio, imo digna Deo.
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43. APUD SIMONEM QUEMDAM CORIARIUM. — Non curialem, ut vult Hugo et Dionysius, sed coriarium, qui scilicet coria macerabat vel concinnabat, ut inde ocreae et calcei, vel thoraces et vestes confici possent, hic enim graece vocatur βυρσεύς. Notat S. Chrysostomus modestiam Petri, qui non apud Tabitham aliosque divites, sed apud plebeium coriarium hospitium elegit. Cum enim esset Princeps Ecclesiae, pauperes non est dedignatus, sed cum illis commorari praeelegit, quasi eorum socius et conviva, ut illis animum adderet Tabithae domum declinavit, ne videretur pro miraculo hospitii gratiam recipere, sed ut purum putum suum esset beneficium. Forte etiam, quia virgo erat aut vidua, apud quam non decebat virum, praesertim Apostolorum Principem, commorari. Simonis ergo domum elegit, quia ei notus erat Simon, vel quia ardentius ab eo invitabatur. Adde, quia domus haec coriarii erat extra urbem juxta mare, ut dicitur cap. X, vers. 6, ubi etiamnum peregrinis ejus ex ruinis residuum ostenditur, ait Gagneius; imo ibidem sacellum S. Petro fuit erectum, ut dixi vers. 36. « Segregata enim ab urbibus loca sectabantur Apostoli, utpote solitudinis et quietis amici, » ait Oecumenius. Coriarii enim, ne pellium maceratarum foetore publicum aerem inficerent, solebant olim extra urbes, vel ad loca semota relegari, uti etiamnum fit. Audi Artemidorum, lib. I, cap. xv: « Coriariam exercere malum omnibus: corpora enim mortua tractat coriarius, ideoque ab urbe secluditur. » Rursum nota magnitudinem amoris et animi in Simone, qui licet coriarius, ausus est invitare et excipere mensa et hospitio continuo ipsum summum Ecclesiae Caput et Pontificem, eumque liberaliter pro dignitate personae, quantum vires et opes ferebant, alere et tractare. Praeclare S. Leo, serm. 2 De Quadragesima: « Nulli, ait, parvus est census, cui magnus est animus, nec de rei familiaris modo mensura miserationis pendet ac pietatis. Nunquam merito caret etiam in tenui facultate bonae voluntatis opulentia. Voluntas haec opulentissima est, quia a possibilitate non pendet, sed egisse putatur, quidquid efficaciter cupit. Hac pauperes largas eleemosynas erogant; imbecilles seipsos minime tangentes, quia prae infirmitate non valent, multis corporis afflictionibus macerantur; indocti doctrinam Evangelicam per totum orbem praedicant; quia pro operibus quae praestare non possumus, abunde substituitur efficax bonae voluntatis affectus. Et unusquisque unus cum sit, sola voluntate fit multiplex, quia per eam potest multorum labores et ministeria complecti. Deinde hic affectus excitat ardentem orationem, qua petimus a Deo ut per alios id praestet, quod nos optamus et praestare non possumus: ardens autem oratio id quod petit, impetrat. Unde S. Bernardus, serm. 16 in Psalm. Qui habitat: ‹Merito, ait, non exauditur qui clamare dissimulat, aut omnino non postulans, aut tepide postulans, et remisse. Siquidem in Dei auribus desiderium vehemens, clamor magnus; e regione autem remissa intentio, vox submissa.› »
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v. 1 Saulus autem adhuc, praeter id quod iam 8,3 relatum est, spirans minarum et caedis in discipulos Domini; ex adverbio σάλιο colligas id quod Lucas narrare aggreditur evenisse aliquammulto tempore post Stephani mortem et cum Philippus Caesaream venit (8,40), Saulum etiam tum in Christianos saevire perrexisse. Quanto furore agitetur, ἐμπνέων describit; minae et caedes sunt quasi elementum ex quo spiritum ducat (Grimm); quare Paulus se ὑδριστήν vocat (1 Tim. 1,13) et supra modum dicit se Ecclesiam persecutum esse et evertisse (Gal. 1,13 gr.) et Act. 26,10 : et cum occiderentur, detuli sententiam. Non contentus eo modo saevire in Ierusalem, accessit ad principem sacerdotem — usque ad annum 36 p. Ch. Caiphas in ea erat dignitate —
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v. 9 et petiit ab eo epistolas in Damascum ad synagogas, ad praefectos synagogarum, μέ s? quos invenisset. huius viae viros ac mulieres, vinctos perduceret in lerusalem; epistolis hisce probare voluit sibi a synedrio i. e. ab eius praeside potestatem esse factam talem et praefectos synagogarum debere sibi eo in negotio opem ferre. Considerabantur itaque Christiani tamquam blasphemi, 820518180 , qui igitur non a minoribus iudicibus, sed 8 synedrio essent iudicandi ct puniendi (cf. Matth. 26,65). Quaerit Hilg. * quomodo scriptor potuit intelligi a lectoribus, si simpliciter scribit 4 ὁδὸς et ea voce rem christianam designabat? Profecto, si ageretur de profano scriptore Hilg. conclusisset ex 0 ipso usu, tum temporis et apud eos pro quibus scribit Lucas vocem ea notione usurpatam esse, uti bene dicit CAr. : ὁδὸν vocat, quia sic ab omnibus vocabatur (sim. Oec., Theoph.); qui vocis usus cernitur saepius; cf. 18,25. 26; 19,9. 23; 29 ^ ; 28,929. Quae notio ad hebraismum refertur; nam דרך ὁδὸς, via dicitur de ratione agendi, vivendi, de modo quoque quo Deus agit cum hominibus et de ratione agendi et vivendi quam Deus ab hominibus observari vult (cf. Gen. 18,19; 19,31. 1 Sam.. 18,154. Ps. 5,9; 18,31; 27,11. Prov. 12,15 etc). Cum autem postea ἡ ὁδὸς iam non reperiatur pro vivendi ratione fidelium, merito ex hac ipsa dictione in hoc libro adhibita concluseris priscam libri originem (cf. Feit.). Similiter Luc. 20,91 : viam Dei in veritate doces; 29166 τῆς ὁδοῦ qui pertineant ad illam viam, sint eius quasi indolis (cf. Hebr. 10,39). Quod dicitur ἐὰν εὕρῃ, non vocatur in dubium ibi esse fideles, sed in quaestionem vocatur, utrum ei contingat aliquos deprehendere necne (cf. Weiss). Damascus, urbs olim totius Coeles Syriae nobilissima, distabat Hierosolyma itinere sex dierum, circiter 180 millia passuum (Patr.). Verum Christus fideles suos Damasci degentes tuetur et ipsum persecutorem sibi subdit;
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v. 3 et cum iter faceret, contigit ut appropinquaret Damasco et subito circumfulsit eum luz de coelo;
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v. & et cadens in terram audivit vocem dicentem sibi : hebraea dialecto 26, 1% i. e. aramaice Saule, Saule quid me persequeris , me, quae membris suis fiunt, sibi, capiti, collata reputat (cf. Matth. 25,35-40; Beda). Ex hac Christi ad Paulum voce facile intellexeris, cur apostolus totiesin epistolis fideles esse ?n Christo efferat, et unionem illam intimam cum Christo, Ecclesiam esse corpus Christi, caput esse Christum adeo sedulo describat (cf. Rom. 6,3 seq. 12,5. 1 Cor. 1,2; 6,15; 12,19. 9 Cor. 1,21; 5,17. Gal. 3,27. 28. Eph. 2,5. 19, Col. 1,94; 2,19 cte. etc.);
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v. 5 qui dixit : quis es Domine? vox est reverentiae (Beel.); et ille : ego sum Iesus quem tu persequeris; quod sequitur et etiam v. 6 hoc loco apud paucos testes legitur (vide lect. var.), videtur depromptum ex duplici narratione 22,10 et 26,14 (Calm. Feit.); durum est tibi contra stimulum calcitrare, locutio est proverbialis, quae, uti iam Salm. ostendit, etiam apud profanos, Aeschylum, Euripidem, Terentium, invenitur. Ducta est 8 bobus, qui cum ab aratoribus vel aurigis stimulo punguntur, contra stimulum recaleitrant, sed eo magis stimulum induunt eoque acrius punguntur et dolorem sibi augent. Hac itaque persecutione Saulus sibi ipsi magnum infert damnum ; ipsique maxime noxium et fatale erit, si voluntati Iesu velit resistere. Illa enim quaestione v. & et asseveratione v. 5 iam 61 infigitur stimulus i. e. panditur voluntas Iesu, ut se agnoscat; contra hanc voluntatem et manifestationem agere non poterit esse nisi resistenti maxime asperum , damnosum. Plerumque locutionem proverbialem ita accipiunt, ut Saulus censeatur iam expertus esse stimulos conscientiae contra suam persequendi rationem. Putant enim verbis illis indicari Sauli animum antequam Iesus illi appareret iam crebris interioris gratiae divinae motibus excitatum fuisse, ut ἃ proposito desisteret; quibus tamen motibus eum minime obtemperasse, sed contra restitisse (cf. Salm. Beel. Patr.) vel : stimulis miraculorum, sanctitatis, disputationum Stephani, praeclarissimi exempli quo veniam implorabat pro inimicis, constantiae ac pietatis fidelium crebro Christus pupugerat mentem Sauli, ut in se crederet (cf. Lap. Menochius, Tirinus, Feit.). Verum dubito num recte id statuatur. Paulus enim, sui ipsius et 5 et accusator, de eiusmodi stimulis vel inspirationibus gratiae quibus restiterit et recalcitraverit non solum nihil fatetur, sed illa mihi negare videtur. Se vocat quidem blasphemum, persecutorem, contumeliosum (6pwrf») ; sed simul addit : sed misericordiam consecutus sum quia ignorans ἀγνοῶν feci in incredulitate (1 Tim. 1,13). Fatetur se persecutum esse Ecclesiam ; at simul dicit : et ego quidem existimaveram (ἔδοξα ἐμαυτῷ) me adversus nomen Iesu debere (δεῖν) multa contraria agere (Act. 26,9); fatetur se supra modum χαθ᾽ 05060 ל persecutum esse Ecclesiam; sed qualem se tunc fuisse dicit? « abundantius aemulator exsistens paternarum mearum traditionum » (Gal. 1,15). Profitetur quidem se indignum qui vocetur apostolus auia persecutus sit Ecclesiam (1 Cor. 15,9); at simul dicit : non fui 1076001088 % inobediens coelesti visioni (Act. 26,19), nihil de sua contra inspirationes praevias contumacia. Proinde ex iis quae de se testatur et accusat nihil deprehendo quo censeatur stimulis conscientiae agitatus esse contra suum agendi modum; id unum mihi videre videor in Saulo evenisse, quod Christus suis praedixit : venit hora, ut omnis qui interficit vos arbitretur obsequium se praestare Deo (Ioan. 16.2), quocum plane congruere videtur illud quod de se confessus est Paulus coram Agrippa : ego quidem ezisttmaveram me debere multa contraria agere adversus nomen Iesu Nazareni (Act. 26,9). Quare puto recte eos interpretari qui de eiusmodi stimulis silent. Ita silet Calm. : Dei consiliis resistebat Saulus Ecclesiam evertere molitus, sed contra stimulum caleitrabat : frustra nitebatur. Ad rem praesentem verba referre videtur Haraeus : me inspirante cor tuum, tu potes quidem inspirationem abiicere, sive mihi vocanti et excitanti dissentire; sed id durum tibi et noxium. Similiter 20% < non potes resistere meae potentiae. Ea apparitione Iesum revera visum 6556 ἃ Paulo certum est; nam 26,16); idem dicit Ananias : Iesus qui apparuit tibi in via (9,17; 29,14) et Barnabas narrat apostolis quomodo in via vidisset Dominum (9,97); adde repetita ipsius Pauli testimonia a se visum esse Dominum (1 Cor. 9,1; 15,8. Gal. 1,16). Apparitione Iesu eiusque verbis Saulus iam in alium plane virum mutatus est; tantum enim abest, ut contra stimulum calcitret, ut plenissima devotione àd omne obsequium Domino se tradere spondeat
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v. 6 et tremens ac stupens dixit : Domine quid me vis facere? timore de rabie persecutionis corripitur, de ipsa apparitione, de Iesu visoin gloria, in corpore glorioso et splendorem diffundente quem eousque eversorem legis et Dei adversarium habuit, obstupefit; id unum efflagitat, quid. Dominus a se postulet. Animum pandit generosum, qui quaecumque recta esse cognoverit in ea totis viribus perficienda incumbit;
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v. 7 et Domtnus ad eum : surge et ingredere civitatem et ibi dicetur. tibi quid te "oporteat facere; per hominem scil. sacramentum reconciliationis accipere et per hominem in Ecclesiam admitti debet, eo scil. ordine quem ipse Christus instituit. ' Jam quid Sauli comites? viri autem illi qui comitabantur cum eo ol συνοξεύοντες αὐτῷ una cum eo iter faciebant, stabant stupefacti, audientes quidem vocem τῆς φωνῇς non ut v. & φωνήν, 600060 cum geniivo significat sonitum quendam esse perceptum vocis, non ipsa loquentis verba (Bels. Patr. Weiss) | neminem autem videntes; ἐνεοί muti metu (B/.), attoniti obmutescebant. Iesum vidit solus Paulus; lucem τὸ φῶς socii eius etiam viderunt (22,9);
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v. 8 surrezitque Paulus de terra apertisque oculis nihil videbat ; « nimia lux oculos laedere solet; mensuram enim suam habent oculi » (CAr. Theoph.); sed cum comites eius lucem illam etiam viderint, repentina Pauli caecitas non 80 nimium lucis fulgorem referenda erit, praesertim cum Iesum in gloria apparentem oculis conspexerit. Erat haec repentina caecitas simul pro Paulo et documentum eventum illum vere accidisse et admonitio, ut in sacra quadam solitudine perpenderet quid ex eventu illo pro se et pro sua institutione consequeretur, ut ex caeco qui eousque erat in re Christi Iesu fieret videns; ad manus autem illum trahentes. introduxerunt Damascum ; qui alios prosternere voluit, ipse 656 prestratus; qui alios vincire et compedibus onerare cupiebat, ipse iam ad manum quasi vinctus ducitur; quam igitur diversus in urbem ingressus ab eo quem putaverat; qui venerat fidem impugnare, ingreditur, ut fidem discat (Salm.),
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v. 9 et erat ibi tribus diebus non videns, ipsa diuturnitate satis patet caecitatem illam non fuisse caliginem quandam oculorum et obtusionem qualis nimio fulgore exsistere solet; ceterum vide ad v. 18; et non manducavit neque bibit; en a poenitentia initium conversionis. Cur autem non manducavit neque bibit? respondet CAr. : sua gesta damnabat, confitebatur (ἐξωμολογεῖτο), orabat, rogabat Deum, et Oec. - se ipsum valde damnavit propter persecutionem Ecclesiae tristisque Deum precabatur ut sibi remitteretur. | Eventus hic etiam narratur 22,6 seq. et 26,13 seq. In utroque loco ipse Paulus eventum narrat, prius ludaeis, dein coram Agrippa rege. Tres hae narrationes et verbis et quibusdam conditionibus vel adiectis vel omissis aliquantum inter se differunt; unde Baur aliique ex iis conati sunt fidem Actuum subvertere; neque hodie desunt qui discrimina inter se componi posse negent ideoque Lucam negligentiae, erroris incusent (cf. Wendt). Unde videndum est quae sint illa discrimina. Concedendum est autem scriptori sacro quod nulli negatur, scil. ut, si occasio fert eundem eventum iterum esse narrandum, ei liceat modo brevius modo explicatius uberiusque rem proponere, neque adstringendus erit iisdem omnino verbis. Neque facile credendum est, scriptorem ceteroquin diligentem ita ἃ se ipso deficere, ut in eadem re narranda sibi contradicat, postea neget quae antea affirmaverit, aut nunc affirmet quae mox abnuet. Hoc loco et 29,10 Saulus iubetur Damasci discere quid sibi faciendum sit; aliter 26,16; nam nihil de eo mandato et statim Christus eum ad apostolatus dignitatem evehit et vocat; id quod 'in duabus aliis narrationibus ei per Ananiam innotescit. Proin, si adest contradictio, ipse Paulus sibi contradicit, aliter narrando in sermone ad Iudaeos, ad Agrippam aliter. Quis hoc credat? Annon potius dicendum erit, Paulum consulto coram Agrippa et Ananiam omittere et ea quae Christus alio tempore dixerat, statim cuncta simul enarrare voluisse ? Quid in tali agendi modo offensioni esse potest? Bene ea de re cum catholicis B/. sententiam fert : « in hac autem oratione (cap. 26) tota persona Ananiae sublata est, quippe quae non esset apta apud hos auditores; unde sequebatur ut mandata omnia ut ipsius Iesu effata inducerentur » (p. 267). Rem itaque Agrippae per compendium enarrat multa simul complectens quae non uno in loco neque eodem tempore gesta et dicta sunt. Quare inutile est assumere גמטס 2, Lucam pro cap. 26 habuisse fontem alium eumque meliorem magisque fide dignum, in cap. 9 et 22 eum alium fontem deteriorem esse secutum. Unicum fontem habuit ipsum Paulum! Insuper Saulo obstupefacto magis e rei veritate convenit brevis admonitio et ad Ananiam missio et per plures dies praeparatio, quam ut in ipsa illa obstupefactione et percussione statim amplissime edoceatur. Si ergo varii fontes essent distinguendi, fons ille pro cap. 9 et 22 absque dubio rei veritatem haberet prae altero. Etiam comites Pauli aliter se habere dicunt in narrationibus; nam 9,1 stabant stupefacti, sed 26,14 omnes cadunt in terram ; 9,7 audientes quidem vocem; at 22,9 lumen quidem viderunt vocem autem non audierunt eius qui loquebatur mecum. Ad prius respondent : fuerunt prostrati, at 80011 mox surrexerunt. Vel si malueris, istud εἰστήχεισαν poteris explicare : erant stupefacti; verbi quippe huius tempora intrarisitiva et forma medialis saepe nihil aliud significant nisi esse cum aliqua emphasi (ein verstárktes εἶναι, Pape s. v.); idque exemplis profanis patere, vide apud Pape; exemplum habes in dictione Pauli 1 Cor. 1,81 ἕστηχεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος ; similiter Eph. 6,14 et Col. 4,12, neque aliter Act. 26,92. Etiam facilius aliud diluitur de voce, quae obiectio nunquam fieri debuit ab iis, qui se ἀχρίδειαν grammaticalem ubique consectari iactant ; nam ἀχριδῶς distinguitur ἀχούειν φωνήν, quod habes 9,4 : audivit vocem dicentem sibi : Saule i. e. intellexit : singula verba; 92,9 τὴν δὲ φωνὴν οὐχ ἔχουσαν]. e. vocem, verba non intellexerunt; 9,7 e contra habes 200000166 τὴς φωνῆς 1. e. sonum quendam vocis audierunt. Vides scriptorem sedulo haec duo distinguere ἀχούειν τὴν φωνὴν et ἀχούειν τῆς φωνῆς. Proin nulla est contradictio inter 9,7 et 22,9. Hoc discrimine attento non est necesse cum aliis ita explicare 9,7, ut dicantur audivisse vocem Sauli, et 92,9 non audivisse vocem « eius qui loquebatur mecum » i. e. Iesu; ita multi nodum hunc solvunt (Chr. Oec. Theoph. Didymus, Ammonius cat. Cai. Lap. Har. Bee:. Patr.); utramque solutionem alii commemorant (Salm. Calm. Hake, Felt.) Priorem sequitur Bar. explicans cum allusione ad Ioan. 12,29. Weizs. quoque negat Iesum in forma humana vere visum esse a Paulo, sicut hodierni rationalistae, quemadmodum corporalem resurrectionem Iesu negant, etiam ab apostolis Iesum esse revera visum negant; Iesum tamquam πνεῦμα vivere, et ita ab apostolis esse cognitum affirmant. Contendit itaque Weizs. etiam Act. 9,3 et 22,6 et 26,13 nihil aliud affirmari quam splendorem lucis esse visum, et putat nihil aliud existimatum esse tum temporis requiri, ut quis dicat Christum apparuisse (cf. Apostol. Zeitalter 2 ed. p. 61-75). | Notant Salm. Calm. Hake pictores peccare, dum Paulum equo vectum repraesentent. Sed Saulus, pharisaeus, certe iter minime instituit equo vectus. Etiam peius peccat Calvinus qui putat : Saulus qui sponte ruebat contra Christum, nunc invitus ad obsequium cogitur. Verum eum non fuisse coactum, tum aliunde, tum ex eius verbis 26,19 patet : οὐχ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ (cf. Beel. Hake).
9:10
v. 10 erat autem quidam discipulus Damasci, nomine . Ananias, nomen satis frequens הנניה (Iahve est propitius) e£ dizit ad. illum 1n visu Dominus, ἐν ὁράματι, apparet distingui inter visiones sive per somnum sive per ecstasin oblatas et id quod Paulo in itinere accidit (B/.) ; eodem modo quo Lucas distinguit, etiam Paulus distinguit de se narrans (cf. 1 Cor. 15,8 et 2 Cor. 12, 2-&) : Anan:a; at ille att < ecce ego, Dom:ne; respondet ut olim Samuel (1 Reg. 3,1) i. e. praesto sum, paratus ad peragendum quae iubere tibi placuerit (Beec/.);
Paulus profitetur se non ab hominibus, sed per revelationem Iesu doctrinam accepisse et didicisse (cf. Gal. 1,12. 1 Cor. 11,23. Eph. 3,3); quapropter etiam monent non apostolum ad eum missum esse, sed Ananiam discipulum (cf. Chr. Salm.);
9:11
v. 11 et Dominus ad eum : surge et vade in vicum qut vocatur rectus ἐπὶ τὴν ῥύμην in plateam, vicum; nomen plateae inditum eo quod recta tendebat a porta orientali ad occidentalem (Fe/t.); unde totus tractus plateae utrinque aedificiis septus, vicus rectus appellabatur; hodie quoque vicus eius nominis Damasci esse dicitur, quamvis hodie via illa (es-sultani) minime s?/ recta (cf. Camus, L'oeuvre des Apótres, p. 183) et quaere in domo Iudae Saulum nomine Tarsensem , natum in Tarso Ciliciae 99,3; ecce enim orat; en documentum mentis conversionis; efflagitabat per eos dies a Domino, ut compleretur verbum ipsius : ibi dicetur tihi quid te oporteat facere (v. 7) ; 1mplorabat veniam;
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v. 12 et vidil virum Anantam nomine introeuntem et. imponenlem sibi manus, ut visum recipiat; Saulus iam de adventu eius edoctus est et hisce Ananias simul edocetur quid primo sibi faciendum sit. Et id quidem, si verba sunt Christi (Feit.). Alii putant verba adiecta esse a Luca (Beel. Lap. Patr.), quae sententia forte exprimitur in editione vulg. verbis parenthesi inclusis. Sed e contextu id non exigitur; etiam Ananiae intererat scire Saulum iam esse certiorem factum de suo adventu. Pro Saulo haec visio etiam utilis erat, voluit Dominus eum consolari visione imaginaria et voluit, ut cum veniret Ananias statim sciret eum esse a Christo missum et impositionem manuum esse argumentum quod signum a Deo fieret (Saim.). Sauli nomine audito praeoccupatur admiratione de tali Domini mandato (Salm.); unde סוט sibi admirationem movet, candide exponit et ita simul suas pandens angustias quaerit quid in ea rerum conditione sibi praestandum sit
9:13
v. 13 respondit autem Ananias : Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in lerusalem bene dicit fideles sanctos, nam regnum messianum. ut sanctitate eminens a prophetis celebratur (cf. Is. 11,5 seq.; 61,3; 66, 12. Ps. 71,7 etc); baptismo fideles Christo mancipati, a mundo separati, Spiritu sancto ditati sunt; eadem appellatione frequentissime utitur Paulus (Rom. 1,7. 1 Cor. 1,2; 3,17; 6,1. 2. Eph. 1,1 etc.); fideles autem Christi sunt : vos estis Christi (1 Cor. 3,23), sive vivimus, sive morimur, Domini sumus (Rom. 15,8);
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v. 1& et hic, Damasci scil. habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum, invocare nomen Iesu idem est atque adorare Iesum; ita in vet. test. diciturinvocare nomen Domini (Gen. 4,96; 21,33; 26,95. Ex. 354,5. Is. 43,7. 106] 2,32 etc.) et in epistolis paulinis de Iesu (Rom. 10,13. 1 Cor. 1,2). Christus autem dissipat angustias et difficultates Ananiae eumque, uti ex sequentibus elucet, ulterius docet quid ipse iam Saulo contulerit et quid sit Ananiae munus apud eum;
9:15
v. 15 dizit autem ad eum Dominus : vade, quoniam vas electionis est mihi iste vas electum, praeclarissimum, σχεῦος vas 1. e. instrumentum, organum aptissimum, selectum, ut portet nomen meum coram gentibus et regibus et filiis Israel, en, ex persecutore acerrimo facio eum propagatorem evangelii celeberrimum; gentium apostolus primo loco designatur; nam haec est ratio peculiaris eius vocationis ad apostolatum, id quod Paulus saepe effert (Rom. 1,5; 11,13 sum gentium apostolus; Gal. 1,16. Eph. 2,8 etc.). Atque idem quoque ipsa verborum collocatione et constructione effertur : ἐθνῶν τε xx βασιλέων υἱῶν τε 1003. ; vis praecipua est et manet in priore membro (τε xai), cui adiungitur alterum de filiis Israel (cf. A7otz, Devar. 1l p. 7454). Nomen Iesu portavit coram regibus : Agrippa, Nerone. lam ulterius explicat cur sit vas electum futurus et quomodo portaturus sit nomen Iesu coram gentibus et Iudaeis (Lap. Beel. Felt.)
9:16
v. 16 ego enim ostendam εἰ quanta oporteat eum pro nomine meo pati; verba sunt praedicentis (Chr. Oec.); « haec est carissimorum discipulorum hereditas et eorum, quos Iesus amicos habet inter paucos : dura scil. et ardua plura exantlare » (Calm.). Dixerat scil. Christus : gaudete et exsultate, iis qui maledicta et persecutiones et calumnias propter nomen Iesu experientur (Matth. 5,12). Qui igitur fideles antea varie afflixit, is praedicator fidelis effectus plurimas ipse affliciones subibit, ita expians quae aliis intulit, ita suum in Iesum &morem et zelum comprobans. Et quanta revera expertus sit, satis ostenditur longa illa aerumnarum enumeratione 9 Cor. 11,93-29, neque ibi finem vitae et molestiarum attigerat; procul ab utroque termino aberat. Contendit Hilg. esse additamenta illud /iliis Israel v. 15 et v. 16; quaerit enim, ubi in Act. ostenderit Christus Paulo omnia quae passurus esset? nec se intelligere dicit, quomodo v. 16 ego enim declaratio quaedam sit vel explicatio praecedentium. Nexus tamen valde obvius est et iam disci potuit ex 5,&1. Quod autem exigit, illud ὑποδείξω debere intelligi ita ut in Act. monstrentur a Christo Paulo singulae afflictiones, ridiculum est. Quam necessario ad apostolatum Pauli etiam 0005 Israel pertineant, ipse satis declarat Rom. 1,16; 11,1%. 1 Cor. 9,20 etc. Verbis Domini edoctus Ananias iussa facit
9:17
v. 17 et ab:1t Ananias et introivit in. domum et imponens ei manus dizit : Saule frater, Dominus misit me Iesus qui apparuit (ibi in via qua veniebas, ut videas et implearis Spiritu sancto; illud scil. manuum impositione, hoc administratione baptismi; ad haec duo se missum fatetur;
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v. 18 et confestim. ceciderunt ab oculis eius tamqam squamae, impositio manuum illa est, de qua Christus dixit : supra aegros manus imponent et bene habebunt (Marc. 16,18). Squamae deciderunt, ait Oec. vehementiam caecitatis ostendentes et sanitatis certitudinem. Alii quoque putant tegumentis vel pelliculis oculos fuisse obfuscatos nulla laesione ipsius oculi facta (Lap. Beel.); vel explicant squamas veluti « concretiones quasdam quae in oculis efformatae prohibebant ne lucis usura frueretur; concretiones istae coaluerunt postquam lux illa validior oculorum Pauli aciem ferierat » (Calm. sim. Felt.). Alii existimant comparatione ea solum describi quomodo Saulus sibi visus sit caecitatis ablationem percipere et quasi sentire. Spiritus sancti autem gratiam consecutus est baptismo οί surgens baptizatus est; cf. 22,16;
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v. 19 et cum accepisset. cibum, conforlatus est; cf. v. 9 tempus illud donec ei diceretur quid oporteret facere, tempus praeparationis et poenitentiae ieiunus egit; confortatus est, 6 ergo infirmus erat ex itinere, ex metu, ex fame, ex moerore » (CÀr.) > et cibi quoque perceptione refectus est, quippe triduano fuerat ieiunio fatigatus » (Cassiod.). Verba Ananiae explicatius referuntur 292,13 seq., 1) > ut appareat sententiae generalis tantum vel Lucam vel Paulum eius auctorem rationem habuisse; ceterum profecto re vera multo plura dicta sunt quam hic vel illic leguntur » (Bl.). Ananiam aliqui unum fuisse dicunt de 70 discipulis )066. Theoph. Salm.). Ceterum quae de eo traditione perhibentur, vide apud Bollandianos, die 25. Ian. tomo 2 Ian. p. 613. Quae de Anania narrantur, aliqui critici in dubium vocant. Et alii quidem propterea quia 10,3 seq. 11 etiam de duplici visione sermo sit, unde Narrat apostolus in epistola ad Galatas 1,17 seq. se post conversionem suam abiisse in Arabiam et iterum reversum esse Damascum; deinde post annos tres venisse lerosolymam videre Petrum ; ibique apud eum mansisse diebus quindecim et praeter Petrum non a se visum esse alium apostolum, nisi Iacobum fratrem Domini. Ab hac narratione plane recedere eique, contradicere scriptorem Actuum clamant Hilg. Wendt, Weizs. Weiss aliique. Verum est illud iter arabicum a Luca non narrari; sed aliquid omittere non est idem atque illud negare. Et praeterea advertendum est sat multa a Luca non narrari, de quibus tamen ex epistolis paulinis certiores reddimur. Exemplum habes 2 Cor. 11,24-29; refert apostolus : ἃ Iudaeis quinquies quadragenas una minus accepi — de his nihil in Act. —; ter virgis caesus sum — ex hisce unum habes 16,292; ter naufragium feci — de hisce nihil in Act., nam naufragium 27,51 seq. accidit post epistolam scriptam; porro scribit de periculis fluminum, latronum, in solitudine, in mari, a falsis fratribus etc.; de hisce omnibus silet Lucas. Proinde non est mirum , si etiam iter illud arabicum tacet; « idcirco autem Lucas Arabiam praetermittere videtur, quia ibi minime praedicaverit, iuxta quod ipse in sequentibus Agrippae regi loquens ait : quia Damasci primum et lerosolymis et in omni regione Iudaeae et gentibus praedicabam »; ita iam Beda bene notat, quem alii sequuntur (cf. Cornely ad Gal. 1,17). Verum ab omni erroris accusatione vel contradictione contra ea quae Paulus Gal. 1,17 narrat Lucas immunis est et ut talis iam eo debuit agnosci, quia adeo distincte in commoratione damascena effert prius ἡμέρας τινάς et dein : cum autem complerentur dies multi ἡμέραι ixxvaí v. 23. Unde aperte narrat Saulum post conversionem per aliquot dies versatum esse Damasci; dein commemorat alteram moram Damasci factam , post quam profectus sit lerusalem. Qui autem ita narrat, eo ipso indicat inter priorem commorationem et alteram aliquid intercessisse urbe damascena relicta. Quid intercesserit, discimus Gal. 1,17. Baptismo itaque accepto
9:20
v. 20 el continuo in synagogis praedicabat Iesum quoniam hic, est. Filtus Det; verum. mutatio adeo subita non potuit non excitare summam omnium admirationem
9:21
v. 21 stupebant autem omnes qui audiebant et dicebant : nonne hic est qui expugnabat ὁ πορθήσας (cf. Gal. 1,13. 23) in Ierusalem, si legitur εἰς (quod quidam praeferunt, ΤΊ. Bl. Weiss), indicatur fideles etiam ex aliis oppidis in lerusalem 4286008 ibique in carcerem missos esse cf. 8,3; eos qui invocabant nomen istud , ludaei haud bene in Iesum affecti loquuntur (istud) , sed simul testimonium exhibent fideles Iesum tnvocare, colere, adorare (cf. v. 1&4); et quod auget admirationem; et huc ad hoc venit , ut vinctos 11105 duceret ad principes sacerdotum; verum praedicabat solum per aliquot dies (v. 19); « non erubescebat de mutatione neque metuebat destruere illa in quibus antea clarus erat » (CÀr.). At mox relinquit urbem, se confert in Arabiam , certe gratia divina ductus, ut novam quam hauserat vitam in se ipso foveret et solitudine et oratione ad munus apo- Stolicum se praepararet. In ea solitudine censendus est accepisse a Domino doctrinam plenissimam evangelii (cf. 1 Cor. 11,93. Gal. 1,12. Eph. 3,3; vide Cornely, Comment. in 2 Cor. Gal. p. 408 seq.). Ex illa autem solitudine reversus etin illa consecutus ab ipso Domino amplissimam de regno messiano institutionem etiam maiore vi et fervore, maiore argumentorum apparatu praedicabat
9:22
v. 22 Saulus autem multo magis convalescebat, invalescebat, animos maiores sumebat, fiebat animosior in praedicando evangelio (Bee/.), ut aliqui addunt τῷ λόγῳ, et confundebat Iudaeos qui habitabant Damasci affirmans συμῥιβάζων, Chr. διδάσχων, cf. 1 Cor. 2,16. LXX Is. 50,13; ex ratione etymologica videtur significare : docere locis rebusve inter se collatis (cf. Beel.), quontam hic est Christus; uti duplex tempus indicat Lucas, ita bis quoque modo distincto loquitur de praedicatione, modo magis simplici in v. 20, modo ampliore hic; ibi annuntiat veritatem simpliciter, hic pugnaciter probat, confundit, refutat, ad silentium cum pudore adigit adversarios, dum ipse maiore animi vigore munere 800 fungitur. Unde hoc versu 22 aliam satis clare indicat periodum a priore illa aliquot dierum distinctam ; quare ante v. 22 et post 20. 21 iter arabicum collocandum est. Ceterum generali eiusmodi descriptione Lucas longius temporis spatium designare solet (cf. Luc. 8,1: 21,37.38. Act. 2,42; 4,32; 5,42). Quod longius tempus etiam indicatur
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v. 28 cum autem implerentur dies multi, cum transacti essent dies multi, tempus ut mensura quaedam consideratur; cf. 7,93. Luc. 1.28. 51; 2,6.21; est hebraismus «55 (Gen. 99,97. Iob 15,32; 39,2. Dan. 9,2 etc.); quantum temporis in hac altera commoratione damascena insumpserit, Lucas accuratius non designat; ἡμέραι ixavat tempus dicunt sat longum (B/.; cf. v. 43; 18,18; 27,7). Quodsi aliqui clamant dies multos non posse designare spatium trium annorum, ideoque adesse contradictionem cum Gal. 1,18 ( Wendt, Hilg. Weiss), illi non attendunt, dies hos clare referri ad id quod v. 22 dictum est, ad Sauli praedicationem in altera commoratione damascena; proin tempus illud commorationis in Arabia non includitur; quantum temporis in Arabia fuerit nescimus; Lucas nil aliud refert nisi eum per tempus sat longum Damasci praedicasse et tunc in lerusalem profectum esse. A Paulo autem discimus, a conversione usque ad iter fere tres fluxisse annos 1. e. priore et altera commoratione damascena et commoratione in Arabia ; Lucas loquitur solum de utraque commoratione in urbe; hanc per dies aliquot et per dies multos fuisse dicit; ergo concludere licet eum diutius in Arabia fuisse. Ubi igitur est contradictio? imo ne contradictio quidem merito affirmaretur, si spatium annorum írium diceret Lucas dies multos; nam 3 Reg. 2,38 revera tale spatium hebraice et latine designatur diebus multis (et & Reg. 8,2 Hieronymus spatium annorum septem expressit per dies multos). Iudaei cum Saulum argumentis refutare non possent recurrunt ad vim et violentiam ; conspirant ad eius interemptionem : constitum fecerunt in unum Iudaei, ut eum interficerent συνεθουλεύσαντο commune consilium inierunt; quod ut exsequerentur, eos ope praefecti civitatis, ethnarchae regis Aretae (IV scil., regis Nabataeorum, qui diu regnavit) usos esse discimus ex 2 Cor. 11,32; v. 9% notae autem factae sunt Saulo insidiae eorum; custodiebant autem et portas die ac nocte, ut eum interficerent ; 3 Cor. 11,32 : ethnarcha Aretae regiscustodiebat civitatem Damascenorum, ut me comprehenderet. Num ergo contradictio? eam negat δέ. quoque cum catholicis interpretibus consentiens : « quae autem ethnarcha fecit, auctoribus profecto, fortasse - etiam ministris 1008015 fecit; itaque nihil Lucas 82 rerum veritate discedit ». Et « evidens esse puto, regis arabici praefectum, nisi a Iudaeis Paulo infensis fuisset incitatus, rationem cur eum comprehenderet non habiturum fuisse, nec Iudaeos, nisi praefectum civitatis instigassent, portas custodire potuisse; una igitur relatione alteram complentes ambas facillime conciliamus » (Cornely 1. c. p. 311) ;
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v. 19 fuit autem cum discipulis, i. e. Christianis, qui erant Damasci per dies aliquot οἱ inventum thesaurum pro eo amore quo in Iesum et in cognatos secundum carnem (Rom. 9,1-5; flagrabat, statim cum aliis communicare gestiebat v. 25 accipientes autem eum discipuli i. e. fideles, Christiani, discipuli Christi (Bed. Salm.), proin discipuli eum induxerunt, ut periculum evitaret et se insidiis subduceret, cum ipse pro animo forti et perpessionum appetente fortasse fugam non meditaretur, nocte per murum dimiserunt eum submittentes in sporta, ἃ Cor. 11,33 per fenestram in sporta dimissus sum per murum; in ipso igitur muro ea fenestra erat, scil. ad tormenta mittenda (B/.). Tempore Augusti et Tiberii numi romani in usu erant Damasci ; ex tempore autem Caligulae et Claudii numi romani non sunt reperti; reperiuntur iterum ex tempore Neronis. Inde aliqui concludunt : ergo tempore Caligulae et Claudii Damascus erat sub ditione Aretae regis (cf. Schürer, Geschichte des jüd. Volkes im Zeitalter I. Ch. I p. 618; II p. 68); posset addi Aretam fortasse Damascum occupasse post mortem Tiberii, cum Vitellius accepto hoc nuntio iam non bellum contra Aretam prosequeretur, sed militibus in castra hiberna consignatis Romam proficisceretur; qua opportunitate usus videtur Aretas ad urbem occupandam. De bello quod Aretas Herodi Antipae intulit vide apud Josephum, Antiq. 18,5,4. 3. Verum haec tamen incerta sunt, neque ex eo quod Aretas urbem possidet aliquid pro determinatione temporis certo colligi potest. Nam regnum Nabataeorum ultra Damascum protendebatur etiam Traiani tempore; ex defectu numorum nihil posse concludi, e contra Damascum aliqua ratione semper subditam fuisse regibus Nabataeorum contendit Mommsen (Roemische Geschichte V p. 477). De illo autem bello Aretae contra Herodem Antipam et contra Vitellium parum notum est. Unde pro ratione chronologica ex - 2 Cor. 11,32 nihil colligi potest certi. Insidias Saulo structas esse postquam ex commoratione arabica rediit Damascum, idque a Luca altera illa temporis designatione indicari, bene iam perspexerunt veteres interpretes (Oec. Salm. Cat. Har. Lap. Calm.) et ostendunt recentiores catholici (Beel. Windischmann, Hake, Felt.). Venit igitur Saulus in urbem Ierusalem tribus post conversionem suam annis (Gal. 1,18);
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v. 26 cum autem venisset in lerusalem, tentabat se iungere discipulis, et omnes timebant eum non credentes quod esset discipulus κολλᾶσθαι adhaerere, proprie conglutinari; proin familiariter cum illis conversari. Notat Bl. < > 200600950, hoc parum verisimile dicunt, postquam per integros annos se Damasci Christianum professus est. Credo, si contrarium exstaret, hoc rursus mirarentur, neque sine causa. Videmus autem unum certe Hierosolymis fuisse, cui ea res satis comperta esset, Barnabam; ceteros vero tam singulari nuntio haud cito fidem habuisse minime mirum est ». Bene indicatur hisce indoles quorundam criticorum, qui apud scriptorem sacrum facile quidvis in dubium vocant. Discipulos hierosolymitanos nondum accepisse certum nuntium facile explicatur. Nam diu latebat in Arabia Saulus; si ad fidem conversus est anno. 34, venit ergo lerusalem anno 37; iam anno 36 bellum exortum est inter Herodem Antipam et Aretam ; quo bello etiam fieri potuit ut commercium inter lerusalem et Damascum perturbaretur vel interrumperetur (cf. Baronzus, Tillemont aliique apud Calm.); alii censent inter ecclesiam hierosolymitanam et paucos Christianos damascenos vix crebros fuisse commeatus. Praeterea considerandum est qualis persecutor notus fuerit Saulus in urbe 8,3; 9,1. 2; etsi fama quaedam allata esset in urbem de eius conversione, nemo sane tam facile fidem adhibuisset; forte nonnulli suspicarentur de simulaüone aliqua qua eo certius Christianos nosset et comprehensos traderet. Profecto quicumque conditiones omnes perpendit sine praeiudicata opinione fatebitur, ex hominum indole non credere in tali casu multo magis esse probabile, imo certum; statim vero fidem adhibere vel quasi ruere in fidem homines minime solere res maxime sinistras expertos. Quomodo Barnabas certum nuntium acceperit, non indicatur. Non opus est assumere illum ei ἃ Damasco esse allatum; potuit colloquio et commercio cum Saulo mox convinci de sincera conversione;
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v. 21 Barnabas (cf. 4,36. 3) autem apprehensum illum duzit ad — apostolos i. e. ad Petrum et Iacobum fratrem Domini, uti Gal. 1,18. 19 discimus : veni lerusalem videre Petrum; alium autem apostolorum vidi neminem, nisi lacobum fratrem Domini — in qua sententia evidens est lacobum fratrem Domini vocari apostolum; et narravit illis quomodo in via vidisset Dominum et quia locutus est ei et quomodo in Damasco fiducialiter egerit 1n nomine Iesu; quod ultimum testimonio est apparitione illa quam se habuisse Saulus affirmabat veram animi vitaeque mutalionem esse effectam. Commendatione itaque Barnabae et argumento vitae in familiarem cum apostolis consuetudinem admittitur
9:28
v. 98 e£ erat cum llis intrans 6) 5 in lerusalem i. e. familiariter conversans; cf. 1,91, οἱ fiducialiter agens in nomine Domini, se libere et cum omni confidentia tamquam discipulum Christi profitebatur et quantum mutatus esset ab illo priore persecutore palam demonstrabat
9:29
v. 29 loquebatur quoque (gentibus) et disputabat. cum Graecis i. e. cum Hellenistis; cf. 6,1; illud gentibus est omittendum; neque enim illud habent testes graeci, neque versiones (syr. memph. sah. arm.), abest quoque a melioribus codicibus vulg. (vide lect. var.); neque tum iam apostolatum gentium auspicatus est; primum ethnicum Petrus divinitus edoctus in Ecclesiam recepit (cf. Cornely, Comment. in 2 Cor. Gal. p. 411); verum sicuti Iudaei Ilellenistae Stephano resistebant, ita Saulo quoque; imo eandem ci sorlem parare studebant : 170) autem quaerebant occidere eum; per quindecim solum dies versabatur in urbe Gal. 1, 18; quanto autem desiderio flagrarit salutis eorum et quantopere desiderarit illis praedicare, ipse narrat 22,17-21, ubi simul discimus eum iussum esse a Domino relinquere urbem. Insidiae Hellenistarum non latebant Christianos;
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v. 30 quod cum cognovissent fratres, deduxerunt eum Caesaream, non Caesaream Philippi (Beda), sed Caesaream Palaestinae, vide ad 8,40; quod ab aliquibus testibus additur, nocte, periculum exprimit quo profectionem eius et festinatam et occultam esse debere existimabatur e£ dimiserunt Tarsum « urbem maritimam ad ostia fluvii Cydni qui eam mediam secabat, primam ἡ Ciliciae, Sauli patriam 21,39 » (Patr.). Ipse narrat : deinde veni in partes Syriae et Ciliciae (Gal. 1,21); quodsi de eodem itinere accipitur, videtur itinere terrestri profectus esse. At verba illa Gal. 1,91 etiam aliter concipi possunt (cf. Cornely 1. c. p. &1&). Quare eum itinere maritimo a Caesarea Tarsum petiisse probabile est, quo itinere certius etiam insidiis subtrahebatur, quam itinere terrestri, et illud iter videtur iam commendari ipsa urbe Caesarea in quam tendunt, ut eum dimitterent Tarsum; vel si Gal. 1,91 huc referre malueris, dic eum 8 Caesarea navi Antiochiam Syriae profectum esse, inde pedestrem.
9:31
v. 31 ecclesia quidem μὲν οὖν particula transitioni inservit et cum de alio subiecto fit sermonis transitio, hanc inchoatam xx: ἀπόστασιν dicunt (cf. Klotz, Devar. I p. 126; II 662), latine : et quidern, vel itaque, igitur, per totam Iudaeam et Galilaeam et Samariam habebat pacem, de praedicatione in Galilaea non narravit Lucas; habes aliud exemplum (cf. 8,2) eum multa supponere facta quae noluit ab origine referre; unam omnes fideles constituere Christi familiam declaratur; pacem 811 repetunt ex.tempore quo Saulus acerrimus persecutor erat conversus. Ad bonum hoc tranquillitatis et securitatis ab adversariorum impugnationibus accedebant duo alia : incrementum pietatis et augmentum numeri fidelium; prius declaratur : et aedificabatur ambulans in timore Domini, aedificari de incremento interno, spirituali dici solet (20,32 et saepius apud Paulum; cf. Rom. 14,19; 15,2. 1 Cor. 8,1; 10,23; 15,5. 17. 9 Cor. 12,19. 1 Thess. 5,11 etc.) et petitur metaphora ex eo quia fideles sunt « Dei aedificatio » 1 Cor. 3,19, domus spiritualis 1 Petr. 2,5, templum Dei 1 Cor. 3,16; haec itaque domus spiritualis ab unoquoque aedificanda est pietate et exercitio virtutum; haec aedificatio habetur, dum quis ambulat i. e. totam vitae rationem, sentiendi agendique modum in-. stituit ?n t!more De: in illa erga Deum reverentia et observantia, qua Dei voluntatem ac beneplacitum suam sibi vivendi normam constituit. | Accedebat augmentum externum : et consolatione sancti Spiritus replebatur ἐπληθύνετο 1. e. multiplicabatur, uti in graeco scriptum est (Beda); consolatione παραχλήσει, « unde claret manifeste, quod ideo Spiritus sanctus Paracletus cognominatur, quia fidelium corda illustrans Ecclesiam toto orbe multiplicat et sua gratia replet » (Beda). Etiam Patr. monet : multiplicabatur seu augebatur, qui est proprius graeci huius verbi sensus et in quem illud interpres latinus plerumque accepit in novo testamento. Crescit ecclesia gratia Spiritus sancti 1. e. docente et admonente, confortante Spiritu sancto; augmentum itaque adscribitur operationi Spiritus, τῇ παραχλήσει alloquio, adhortatione, qui Spiritus interne admonet et illustrat, dum alii externe doctrinam evangeli annuntiant. — Alii incrementum ecclesiae numero fidelium exprimi censent verbo οἰχοδομουμένη (CÀr. Lap. Calm. Beel. Felt.) ; sed quia verbum hoc ἃ Paulo constanter de incremento pietatis, sanctitatis, virtutis adhibetur (cf. 1 Cor. 8,1; 10,23; 14,4. 17. 1 Thess. 5,11) non videtur ab hac notione recedendum; dein ἐπληθύνετο multiplicabatur voce ipsa hoc incrementum externum designatur; insuper magis convenit, ut hoc augmentum exprimatur ea parte sententiae tamquam propria in sede, neve subiungatur quasi adiecta conditio quaedam ad priorem partem de pace ac pietate fidelium. Cum persecutio saeviret in lerusalem, Petrus non relinquebat urbem (8,1). Nunc pace concessa quasi dux (στρατηγός) circuibat, ordines considerans, quae pars esset coadunata, quae ornata, quae sua praesentia indigeret (Chr.) v.32 factum est autem ut Petrus dum pertrans- ?ret universos > ut pastor bonus oves omnes suas visitabat, et ut dux in exercitu cuncta obambulans loca considerat, ut singulis prospiciat et ea muniat » (Salm. sim. Lap. Calm. Beel.) deveniret ad sanctos (cf. v. 13) qui habitabant Lyddae, לוד (4 Chron. 8,12. Esdr. 2,33. Neh. 11,35), postea Diospolis vocata, inter lerusalem et Ioppen posita, ab hac distabat quattuor vel sex millia passuum , ab illa duo et triginta ; Iosephus vocat Λύδδαν χώμην, πόλεως τὸ μέγεθος οὐχ ἀποδέουσαν (Antiq. 20,0,2); hodie vicus Ludd;
n v. 31 αι.. ἐκχλησιαι etc. plurali HLP al longe plu ph Chr Aug gig. In v. 32 factum est autem Petrum transeuntem per omnes civitates et regiones devenire ad sanctos — ita antiqua versio lat. ; item in v. 39 circumsteterunt viduae ostendentes pallia et vestimenta et narrabant quanta facicbat, cum esset simul cum eis Damula. In v. 40 surge in nomine Domini nostri Iesu Christi ph c* sah arm gig Cyp Ambr. Caligula Imperator honores divinos sibi fieri voluit, iussit quoque statuam suam templo hierosolymitano inferri. Unde in Iudaea maxima quaedam exstitit commotio; plurimae hominum ac mulierum turbae supplices adibant Petronium deprecantes eiusmodi profanationem templi (cf. Josephus, Antiq. 18,7,2; 18,8,1 seq. Bell. iud. 2,10,1 seq. Philo, Legatio ad Cai. S8. 30 seq.). Voluit enim Caligula exercitu misso Iudaeos cogere, ut exsecutioni mandaretur quod iusserat; qui resisterent occidi iussit. Sed prudentia Petronii et morte Caligulae maior quaedam calamitas aversa est. 1180 itaque temporum conditione censet Felt. etiam effectum esse, ut Iudaeis ad alias curas et sollicitudines easque molestissimas avocatis Christiani fruerentur pace et tranquillitate;
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v. 33 invenit autem ibi hominem quendam , nomine Aeneam , ex nomine videtur Hellenista fuisse; Christianum fuisse negant aliqui, quia non dicatur discipulus, dum tamen in v. 36 indoles christiana sedulo notetur (cf. Salm. Beel.), sed ex modo agendi et loquendi Petri v. 3& merito concludunt alii eum fuisse (Patr. Bels. Felt.); ab annis octo iacentem in grabato (cf. 5,15), qwi erat paralyticus (cf. 8,8)
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v. 3& et ait illi. Petrus : Aenea, sanat te Dominus Iesus Christus; cf. 3,129. 16; surge et sterne tibi, στρῶσον scil. τὴν χλίνην, sterne tibi lectum; fac quod alii eousque tibi facere debebant, in documentum sanitatis receptae. Credidit homo et sensit sibi robur restitutum; στρῶσον imperativo aoristi id praecipi dicunt quod continuo et immediate fieri debet; et continuo surrexit. Aliqui rationalistae narrationem esse confictam et conformatam ad Ioan. 5 statuunt; id quod nemo mirabitur qui eorum interpretandi rationem noverit. Sed quam arbitrarie id fiat, attende discrimina; habetur morbus alius, aliud spatium temporis, alius agendi, loquendi, sanandi modus, aliud restitutae sanitatis argumentum; alius miraculi effectus. lam audi quantum lucrum inde exstiterit (CAr.); singulari itaque Spiritus ductu factum est, ut Petrus eum virtute et nomine Iesu sanaret
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v. 35 et viderunt eum omnes qui habitabant Lyddae οἱ Saronae, Saron שרון (Is. 33,9; 65,10. 1 Chr. 27,29), est planus ac campestris regionis tractus a Caesarea Palaestinae usque ad loppen, vel ut Hieronymus ait : Saron, omnis iuxta loppen Lyddamque appellatur regio, in qua latissimi campi fertilesque tenduntur; omnis regio circa Lyddam, Ioppen, lamniam apta est pascendis gregibus (in Is. 33,9; 65,10). Videtur interpres noster Saronem habuisse pro oppido Lyddae vicino. Fama miraculi innotuit incolis Lyddae et regionis saroniticae; videntes eum sanum quem aegrotum per longum tempus noverant et audientes uno verbo esse sanatum credunt : 5 quippe qui ideo quia viderunt eum conversi sunt ad Dominum (cf. 3, 19; 11,21; 15,15. 15,19, etc.); nota hac quoque dictione indicari Domino cooperante et sermonem confirmante sequentibus signis Petrus praedicat; id ex altero quoque signo patefit;
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v. 36 in loppe, יפו Ios. 19,56. Ion. 1,3. 2 Chron. 2,15; quod nomen venustatem explicant; urbs maritima, in confinio tribuum Dan et Ephraim; hodie JAfa; olim Phoenicum erat, tempore Machabaeorum eam possidebant fudaei (1 Mach. 10,76; 12,33; 13,11 etc.); Pompeius urbem Iudaeis abstulit, Caesar autem eam illis restituit; eam possederunt Herodes et Archelaus, dein subdita erat procuratoribus romanis (cf. Iosephus, Antiq. 15,&,&; 15,10,6; 15,7,3; 17,11,4. Bell. iud. 1,7,7; 1,20,3; 2.6,3); in Ioppe autem futt quaedam discipula, nomine Tabitha, xm30, hebr. ,צבי quae interpretata dicitur Dorcas, 300% i. e. damula, vel caprea silvestris (Bed. Salm. Calm. );idem nomen mulierum etiam apud Graecos reperitur (cf. Wetst. Bl.), pariter apud talmudistas (Wetst.). Notat Chr. : non sine causa nomen mulieris profertur, sed ut ostendatur nominis cum vita consonantia; ita nempe erat ἐγρηγορυΐῖα xoi víjgouca, ὥσπερ δορχάς (sim. Oec.) i. 6. Gazelle; nomina mulierum ab animalibus peti minime erat alienum, v. g. Rachel (ovis), Sephora (avicula), Iemima (columba, uti recentiores explicant ad Iob 42,154) ; haec erat plena operibus bonis et eleemosynis quas faciebat, magnum mulieris encomium (Chr.). Hanc laudem taxat Hilg. parum consonam doctrinae Pauli (paulinisch ist es gerade nicht); nunquam videtur legisse 2 Cor. 8,9. Gal. 6,9. 10. 1 Thess. 1,8; 1 Tim. 5,10. Tit. 3,8. Hebr. 13,2. 16 etc. quibus locis Paulus bona opera et eleemosynas laudat et commendat;
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v. 37 factum est autem in diebus illis, ut infirmata moreretur eo scil. tempore quo Petrus Lyddae commorabatur; quam cum lavissent, posuerunt eam in coenaculo ἐν ὑπερῴῳ in conclavi superiore domus (1,13. 20,8). Quanta in aestimatione Petrus sit habitus et quam frequenter miracula ad fidei praedicationem Deus fieri permiserit, ostenditur agendi modo discipulorum, qui lacrimis et lamentationibus pauperum suam benefactricem deflentium commoti Petrum accersunt sperantes fore, ut talis discipula, ecclesiae adeo utilis, ei reddatur;
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v. 38 cum autem prope esset Lydda ad loppen, qua conditione et opportunitate, uti fieri solet, facile ad eiusmodi petitionem proni erant, discipuli audientes quia Petrus esset in ea, miserunt duos viros ad eum rogantes ? ne pigriteris, μὴ ὀχνήσῃς « ne graveris, ne cuncteris, ne tardes — haec enim omnia significat 2070; non enim verisimile est eos Petrum insimulasse pigritiae » (Lap.) cf. Num. 22,16 ne cuncteris venire ad me. Distat Lydda circa quindecim millia metrorum nostrorum (8έ.). Miratur Weiss petitionem : ne cuncteris; cur enim festinatio requiritur, postquam mortem iam obiit? abripitur pruritu cavillandi; unde obliviscitur vir doctus solitos esse Hebraeos sepulturam non differre; unde rogant : ne tardaveris ven?re usque ad nos;
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v. 39 exsurgens autem Petrus venit; cum illis; et cum advenisset, duxerunt illum ἀνήγαγον sursum duxerunt, ascendere fecerunt in coenaculum. Videt ibi cuius rei causae sit advocatus et cur expetant illam vitae restitui, quippe quae adeo necessaria 816 ad pauperes sublevándos : e£ circumsteterunt z2llum omnes viduae flentes et ostendentes ἐπιδεικνύμεναι in. se ostendentes ei tunicas et vestes, vestes superiores et inferiores (Caílm.) quas oca quanta, quot, dicitur de copia et multitudine (v. 13. 16; 15,12) /aciebat illis Dorcas, μετ᾽ αὐτῶν οὖσα, cum apud illas esset; faciebat, « aut propriis laborando manibus, quod verisimilius est, ut et in eo maius sibi meritum compararet, aut quod sumptu suo indigentibus vestes emerit » (Saim.) vel utrumque? Non dubitavit Petrus, quin piae largitiones et opera religiosa iunctis tof pauperum lacrimis impetrarent a Deo prodigium longe illustrius quam quod Lyddae patratum erat (cf. Calm.)
9:40
v. &0 eiectis autem omnibus foras, quo instantius oret, sine arbitris esse vult; abire iubet, ne sacra ad Deum supplicatio tumultu lugentium quasi profanetur, turbetur, Petrus ponens genua oravit , intensae orationis hoc est indicium (CAr.); qui sola umbra corporis aegrotos sanaverat, hic supplex flexis genibus orat, ex quo discimus, ait Caím., viris vel sanctissimis non ad nutum praesto esse prodigia, sed postulanda esse. En quam diverso modo Iesus miracula patravit, et oratione facta in qua certus divinitus reddebatur de exauditione conversus ad corpus dizit < Tabitha, surge, addunt aliqui testes : in nomine Domini nostri I. Chr. a£ 10/0 aperuit oculos suos et viso Petro resedit; concludit Weiss : ergo novit Petrum, ergo (in contradictione cum v. 38) res geritur, dum Petrus versatur in 10006 — mirandum est acumen ad cavillandum! sed magis mirandum, quod auctori adeo secum ipso pugnanti laborem impendit;
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v. 41 dans autem illi manum erexit eam, et cum vocasset sanctos, fideles, v. 13, et viduas, assignavit eam παρέστησεν, 1,3, exhibuit, sistebat vivam, aliis ad consolationem, viduis ad patrocinium (Chr. Theoph.). Neque fructu carebat miraculum
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v. 42 notum autem factum est per universam loppen, et crediderunt multi in. Domino, ἐπὶ τὸν Κύριον; dicitur ἐπί inter alia de directione in aliquem; fides autem tendit in Deum; credunt sese convertentes ad Dominum (cf. v. 35); ceterum in latinitate vulgari saepe inter se commutari in cum ablativo et accusativo notum est. Cum itaqüe illo prodigio ostium apertum esset evangelio Petrus ibi remansit
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v. &3 factum est autem, ut dies multos moraretur in loppe apud Stmonem quendam coriarium; apud Graecos et apud Iudaeos coriarii propter immunditiem artis erant despectui (vide Wetst.); Iudaeis negotium imprimis erat immundum, nam : qui cadaver tetigerit, immundus erit usque ad vesperam (Lev. 11,39), ubi tamen agitur de animalibus mundis quae mortua reperiuntur; nam mundorum occisorum (ad usus sacros vel profanos) contactus non proscribebatur (cf. de Hummelauer, Comment. in Ex. Lev. p. 422). Illam itaque quae existimabatur artis immunditiem non curabat Petrus neque putabat damnum inferri rei christianae, si apud hominem non adeo nobilem hospitium eligeret. Animi demissionem prae se ferre maluit. | Etiam hanc narrationem conformatam esse ad illam de suscitatione filiae Iairi (Marc. 5,38. Luc. 8,51) aliqui volunt. Verum tota denique similitudo in eo consistit , ut utrimque dicatur : surge; cetera omnia sunt inter se diversa, quibus enumerandis non opus est immorari. |
9:1
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Un tale emissario (šaliaḥ) era anche Paolo, quando fu mandato a Damasco (Act. 9, 1 sg.); ma il missionario giudaico non porta mai questo nome (Rengstorf, p. 418 sg.).
… Spesso però si nota che il destinatario della R. dubita della sua origine divina e vuol sottrarsi agli impegni che la parola di Dio impone; allora Dio interviene con segni straordinari, che eliminano ogni dubbio, per es., nella visione di Zaccaria (Lc. 1, 18-20), o nella conversione di Paolo (Act. 9, 1-19). Ma soprattutto occorre ricordare che nel formarsi questo giudizio l'intelligenza umana è illuminata dallo Spirito Santo, che è Spirito di verità: la Scrittura considera coloro che …
1. La carriera dell'apostolo Paolo. - Supponiamo che si possa contestare il carattere miracoloso del fatto avvenuto a Damasco verso il 34 d. C. (Act. 9, 1-22; 22, 4-16; 26, 9-20; Gal. 1, 13-17) e quello delle rivelazioni che il convertito rivendica a sé (Act. 22, 17-21; II Cor. 12, 1-4, ecc.). …
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… A Damasco avevano parecchie sinagoghe (Act. 9, 2).
SINEDRIO (ΣΥΝΈΔΡΙΟΝ « ASSEMBLEA »)
… Tuttavia appaiono molto intimi i legami che lo legavano alle varie comunità, le quali gli riconoscevano una supremazia morale (cf. Act. 9, 2).
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… (Mt. 27, 53); Gesù risorto apparve a Maria Maddalena (Mc. 16, 9), indi a s. Pietro (Lc. 24, 33), al due discepoli nella via di Emmaus (Lc. 24, 15), agli apostoli riuniti nel cenacolo (Mc. 16, 14; Mt. 28, 17; Io. 20, 19), a Saulo sulla via di Damasco (Act. 9, 3-7), ecc.
cristiani di D., per quanto concerne l'epoca degli Apostoli, sono in relazione con le vicende della conversione di s. Paolo e della sua fuga dalla città (Act. 9, 3-25). È ancor oggi visibile nel suo tracciato la «Via diritta» (ῥύμη εὐθεῖα, vicus rectus, in arabo Darḥ al-mustaqīm), che attraversava da oriente ad occidente la città, in conformità …
… Il fenomeno soprannaturale fu constatato dai compagni, che caddero storditi (Act. 9, 3-7; 22, 7-10; 26, 14-18); esso produsse,
9:4
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck riallacciano (senza fondamento) alla b. q. la «voce dal cielo» a Gesù di Mt. 3,17 (Mc. 1, 11; Lc. 3, 22) e Mt. 17,5 (Mc. 9, 7; Lc. 9, 35) e Io. 12, 28, la «voce» a Paolo e a Pietro (Act. 9,4 [22,7]; 26,14]; 10,13, 15), e Apoc. 10, 4-8; 18,4.
… « Chi sei tu, Signore? - Io sono Gesù che tu perseguiti » (Act. 9, 4-5). Questa grazia iniziale maturò nell'anima di s. Paolo; nelle sue Epistole delinea i molteplici aspetti del mistico organismo di Cristo. …
«Saulo, Saulo, perché mi perseguiti?» (Act. 9, 4).
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… Così fu sempre praticato nella Chiesa: questa è la dottrina unanimemente professata da tutti coloro che nel corso dei secoli rifusero per scienza e santità » (cf. G. B. Scaramelli, Direttorio ascetico, I, trattato I, a. III, c. 1; oltre Act. 9, 6, 17, allega II Reg. 3, 9).
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ANANIA (GR. 'AVAVIXÇ, DALL'EBR. HĀNANJĀH 'JAHWEH HA USATO MISERICORDIA')
… Apostolorum, VIII, 46, 17 (ed. F. X. Funk, I, Tubinga 1905, p. 563) era laico; Ecumenio (In Act. 9, 10; PG 118, 170) lo dice diacono; s. Agostino lo ritiene sacerdote. …
9:11
TARSO (Ταχάς). - Città della Cilicia (Act. 22, 3), in una pianura, un tempo fertile, irrigata dal Cidno, che attraversava anticamente l'abitato e vicino al quale era probabilmente la sinagoga (ibid. 16, 13). A T. nacque s. Paolo (ibid. 9, 11 ecc.), trascorse la gioventù e ritornò per qualche tempo dopo la conversione, finché cioè Barnaba non venne a cercarlo per condurlo ad Antiochia (ca. 43 d. C.), donde cominciarono …
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Seguendo l'esempio di Gesù, e conforme la promessa da lui fatta, anche gli Apostoli usarono dell'i. d. m. per guarire gli infermi: in Act. 9, 12.17, è narrato che Anania ridiede a Paolo la vista « imponens ei manus »; ibid. 28, 8 si legge che Paolo guarì il padre del governatore di Malta « cum... imposuisset ei manus »; ibid. …
9:15
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Rivendicano quindi questo requisito sia a Mattia (Act. 1, 25-26); sia a Paolo (Act. 9, 15; 22-15); sia a Barnaba (Act. 13, 2-4).
… Fate penitenza e ciascuno di voi si faccia battezzare nel nome di Gesù Cristo per la remissione dei vostri peccati » (Act. 2, 38). Si dà il B. anche a persone inviate da Dio in modo miracoloso, p. es., al centurione Cornelio (Act. 10, 47) e a Paolo (Act. 9, 15). Ora gli Apostoli non avrebbero potuto amministrare il B. in maniera così universale determinata e formale, « nel nome di Gesù », se non ne avessero ricevuto da lui e l'ordine e la dottrina. …
… Gesù li redene, togliendo ogni distinzione di razza (Eph. 2, 14); Paolo dedicò ad essi il suo prodigioso apostolato (Act. 9, 15).
9:18
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… può affermare di aver visto Gesù (I Cor. 9, 1) e di essere come gli altri testimone della sua risurrezione (I Cor. 15, 5-8). Paolo non è stato istruito da altri uomini, ma da Cristo stesso (Gal. 1, 13); né parla di Anania che l'aveva battezzato (Act. 9, 18; 22, 16), né gli Atti parlano di una istruzione da parte di Anania. …
9:20
3. A Damasco e nel deserto. - Riavutosi dalla profonda impressione e ricevuto il Battesimo dalle mani di Anania (v.), P. si trasformò subito in missionario cristiano; ma il suo primo risultato fu una delusione (Act. 9, 20 sg.). …
… Sia Gesù (cf. Mt. 4, 23; Lc. 4, 16 sgg.; 13, 10) sia i suoi discepoli (Act. 9, 20; 13, 5.14; 14, 1; 17, 1.17; 18, 4.19.26; 19, 8) approfittarono di tale usanza per diffondere la nuova dottrina. …
9:22
… La predicazione apostolica ha per tema centrale che Gesù è il C., da Pietro (Act. 2, 36) e Paolo (Act. 9, 22; 17, 3; 18, 5, 28) a Giovanni (Io. 20, 31; I Io. 2, 22; 5, 1; II Io. 7, 9). Ferve in proposito la polemica contro i giudei, i quali aspettavano il C. (Io. 1, 20, 25, 41; 3, …
9:23
… inequivocabile (Mt. 10, 17-23). Senza parlare poi dell'esempio stesso di Gesù che più volte si sottrasse con la f. e di quello dell'apostolo Paolo che a Damasco si calò dalle mura per sfuggire ai suoi persecutori (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). Lo stesso più grande ammiratore di Tertulliano, s. Cipriano, nella persecuzione di Decio (250) si tenne nascosto nei pressi della città di Carragine; ugualmente si era comportato …
… Dopo questo ritiro P. compì un altro tentativo apostolico, sempre senza successo, a Damasco (Act. 9, 23); quindi si recò a Gerusalemme per incontrarsi con gli Apostoli, particolarmente con Pietro (Gal. 1, 18; Act. 9, 26 sgg.). …
9:24
… Ma tale autorità di A. su Damasco non è certa: il suo etnarca infatti non arresta Paolo nella città, ma ne fa solo vigilare gli accessi (Act. 9, 24).
9:26
Levita di tribù, cipriota di nascita, era cugino di Marco l'Evangelista (Col. 4, 10). Passò ad abitare a Gerusalemme, ove possedeva una casa, che vendette consegnandone il prezzo agli Apostoli (Act. 4, 16-17). Presentò Paolo neo-convertito agli Apostoli, avvallandolo con la sua autorità (Act. 9, 26-27). Per la grande stima che godeva (« vir bonus et plénus Spiritu sancto et fide »; Act. 11, 24), fu inviato ad Antiochia per dirigere la comunità cristiana ivi sorta. …
… Dopo questo ritiro P. compì un altro tentativo apostolico, sempre senza successo, a Damasco (Act. 9, 23); quindi si recò a Gerusalemme per incontrarsi con gli Apostoli, particolarmente con Pietro (Gal. 1, 18; Act. 9, 26 sgg.). …
9:29
… Nel primitivo cristianesimo si ricordano come c. (Act. 6, 3) i primi diaconi, Filippo, Procoro, Nicanore, Parmena, ecc.; e sono quelli che tentano di uccidere Paolo, dopo la fuga dell'Apostolo da Damasco (Act. 9, 29); alcuni c. di Cipro e di Cirene, dispersi dalla burrasca che seguì la morte di Stefano, costituiscono ad Antiochia la prima Chiesa, che predicò il Cristo anche ai Greci (Act. 11, 20).
I libri del Nuovo Testamento menzionano numerosi Giudei ellenisti a Gerusalemme (Act. 6, 1; 9, 29): ἑλληνιστῆς (da ἐλλενίζειν «vivere come i Greci» o «parlare greco»), tradotto dalla Volgata (a torto) Graecus, è il giudeo che parla greco (Act. 21, 37-39) perché nato o domiciliato …
9:30
… apostolico e, dopo essere stato arrestato a Gerusalemme, vi fu trattenuto per due anni prigioniero (dal 58 al 60), sotto i procuratori Felice e Feste: qui appellò a Cesare e, dopo essersi difeso anche dinanzi ad Agrippa II e Berenice, s'imbarcò per Roma (Act. 9, 30; 18, 22; 21, 8; 23, 23-27, 2).
… «Conosciuto ciò i fratelli lo condussero a Cesarea e di là lo mandarono a Tarso» (Act. 9, 30), ove rimase ca. quattro anni, finché Barnaba non lo andò a prendere per condurlo quale missionario ad Antiochia (Act. 11, 25).
9:31
Poco è conosciuto dello sviluppo del cristianesimo in G. (Act. 9, 31). Dopo la catastrofe del 70, divenne un centro religioso giudaico, come mostrano le numerose sinagoghe scoperte in questo secolo, con le celebri scuole rabbiniche dalle quali si formò …
9:32
… Il Concilio di C. ha stretta connessione con il Concilio di Diospoli (Lidda; cf. Act. 9, 32), di cui in certo modo riprese e completò le definizioni dottrinali aggiungendo la condanna dell'eresiarca. …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Del resto la sua autorità si esercitava da per tutto, essendo egli in visita continua alle varie comunità cristiane (ibid. 9, 32). La sua autorità fu decisiva per ammettere i gentili alla fede (ibid. 11, 18) e in seguito si manifestò più solennemente nel Concilio di Gerusalemme che egli presiedette (ibid. 15). …
… Di s. Pietro attestano gli Atti che egli « circuibat civitates ac vicos ut confirmaret fideles » (Act. 9, 32). e su tale esempio i vescovi hanno premurosamente disimpegnato questo dovere. …
9:33
ENEA. - Paralitico guarito miracolosamente da Pietro a Lidda, secondo Act. 9, 33 sgg. Il nome (Alvèoc), che si trova anche presso Flavio Giuseppe (Antiq. …
9:34
… Il nome composto Ἰησοῦς Χριστός ricorre solo 4 volte nei Vangeli (Mt. 1, 1; Mc. 1, 1; Io. 1, 17; 17, 3), è raro altrove (Act. 3, 6; 4, 10; 9, 34; Apoc. 1, 1, 2, 3), mentre è frequentissimo nelle epistole di Paolo e di Pietro.
9:36
… famiglia (I Tim. 5, 8), i membri indigenti della propria o di altre comunità, e infine i non cristiani (Gal. 6, 10). Un quadro commovente della beneficenza privata nella primitiva comunità cristiana, l'offre il racconto degli Atti a proposito di Tabita (Act. 9, 36).
GIAFFA (EBR. JĀPHŌ, GR. 'ΙΥ̓́ΠΠΗΙ, AR. JĀFĀ «LA BELLA»)
Nei primi tempi del cristianesimo ebbe una comunità fiorente; s. Pietro vi risuscitò Tabitha (Act. 9, 36) e nella casa di Simone il cuoiaio ebbe la visione che lo indusse ad accogliere i gentili nella Chiesa (Act. 10). Nel 66 d. C. Cestio Gallio la distrusse dopo avervi ucciso più di …
Nei tempi apostolici, Pietro a Ioppe ridà la vita alla defunta Tabitha (Act. 9, 36-42) e Paolo a Troade risuscita il giovanetto Eutiche che, addormentatosi sul davanzale della finestra durante il lungo discorso dell'Apostolo, era precipitato dal terzo piano (ibid. 20, 6-12).
TABITHA (Ταβιδά). - Cristiana (μαθήτρια « discepola ») della primitiva Chiesa di Ioppe, risuscitata da s. Pietro (Act. 9, 36-42).
9:37
La toletta funeraria del cadavere comprendeva semplicemente un lavaggio (Act. 9, 37) e la chiusura degli occhi e della bocca (Gen. 46, 4); non sembra, almeno per i tempi antichi, che seguisse una particolare vestizione: ma il d. veniva seppellito con il suo abbigliamento …
9:40
… 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).
9:43
SIMONE il CUOTATO. - Cristiano che offrì per molti giorni ospitalità a s. Pietro nella propria casa di Ioppe o Giaffa (Act. 9, 43).
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.