Notice

NOTITIA.

(Oudin, *De Script. eccles.*, t. II, p. 518.)

Oecumenius, a Greek writer of very uncertain date [a], regarding whom there is deep silence among the ancients, is not unreasonably placed at the year 990, until it is possible to ascertain his certain age. Furthermore, as is prefixed to the front of his *Commentaries*, the names of the authors from whom he wove together his *Explanation* of the New Testament are these: Papias, Clement, Methodius, Dionysius, Irenaeus, Origen, Hippolytus, Athanasius, Eusebius, Basil, Gregory, Nyssenus, Acacius, Isidore, Photius, Chrysostom, Gregory Nazianzen, Severianus, Gennadius, Aretas, Andrew of Caesarea, Cyril, Theodoret. Since, therefore, of the cited authors, Andrew of Caesarea, who is inscribed in manuscript codices, wrote about the year 842, and Photius flourished about the year 880, as is established, and Aretas existed about the year 920, it seems that Cave, whom we follow, rightly placed this writer, in my calculation, at the year 990. His *Enarrations* on the Acts of the Apostles, on all the Epistles of St. Paul, and on all the Catholic Epistles remain, followed by the *Commentary* of Aretas on the Apocalypse. The *Commentaries* of Oecumenius and Aretas were first published in Greek with a truly distinguished typeface at Verona in folio in the year 1532 by Donatus Veronensis, dedicated to Pope Clement VII, and were reprinted there in 1562. Joannes Hentenius, a Belgian from Mechelen, a Hieronymite monk, undertook their translation into the Latin language at Louvain in the year 1545, which appeared at Paris in the year 1547 in folio. Finally, in Greek and Latin at Paris in 1631, in 2 volumes in folio.

TO OUR MOST HOLY AND BLESSED FATHER POPE CLEMENT VII DONATUS VERONENSIS.

That which your son, the most beloved and most observant of you, Gibertus, first held in his heart regarding Chrysostom, most blessed Father, and which he afterwards took care to have dedicated to Your Holiness, concerning Euthymius, and finally concerning Damascenus, which was recently printed—the same he now has in these commentaries, that he may dedicate them to no other of mortals, but to you alone as to a singular, personal deity. Receive, therefore, these works proceeding from the same spirit, with the same serenity of countenance with which you received the former ones; and place them alongside those in that most ample and, to all in the whole world, most celebrated Roman library, so that they too, when they perceive this seat chosen for themselves, may live more joyfully forever, both because of the company and sight of their most beloved brethren, as it were, and because of the presence of your divinity; and that whoever approaches them, desirous of this doctrine, may depart from that place, so ample and illustrious, as though fully replete, having been sated not only with the most wholesome but also most delightful precepts, as if with some banquet. For since the whole sequence of divine books which they call canonical, and in which all sacred doctrine is contained, has been divided into two parts—one of which, what they call the Old Testament, the other the New, has embraced—there have not been wanting, from the beginning of our religion, men in both languages endowed with famous sanctity and pre-eminent doctrine, who might explain to us the entire body of that heavenly wisdom, having published most ample and erudite commentaries. But when each one of them explained everything well enough, yet, as a man, did not explain everything perfectly; and when students could not easily choose the best from all of them, nor from individuals, and were hampered by the very multitude of the writers and books, and not undeservedly, as if at a doubtful banquet set before them, doubted what they should take above all: there arose other holy and learned men who might remove this difficulty for students; who, clearly, did not put forward new interpretations invented by themselves, but chose and excerpted the best from each one of those whom we have mentioned for the illustration of the sacred books: and to all things which they had thus excerpted from here and there, they appended the names of their authors. Those who write dialogues seem to do something similar to this; for by these, they signify that they have contributed nothing of their own to the readers of these words, but have taken upon themselves the labor and care of choosing and writing alone: so that in this way, both the students, whoever they might be, who would be future users of this work, might have the proper names as a kind of surest surety and voucher for the individual expositions; and that he who had gathered them for the benefit of all might be free from every charge, not only of ambition, but also of fraud and envy. And so far are those who have delighted in a study of this kind from appearing to have sought any praise for themselves from it, that scarcely could one or another of them...

find, especially among the Greeks, who thought fit to indicate their own name by some inscription. And so, in this genre, we have almost all the sacred books, both those pertaining to the New and those to the Old Testament, set forth in Greek, without the name of the one who performed such labor set before them; although, among these very ones which are now in our hands, and which we now dedicate as printed to Your Holiness, Most Blessed Father, we identify one author, Oecumenius, and likewise another, Arethas. By what conjecture we were led to affirm this, we have thought it better and more convenient to indicate in another ^A short preface placed in the Greek: so that if any who are ignorant of our letters should come to read this work, they too might have at the very outset of the work some light, whatever it may be, to follow. But as to why Gibertus saw fit to have this part most particularly printed, out of such a great abundance, he was led primarily by this reason: that he perceived this was the only thing lacking to us for having a full interpretation of that part of the divine books which they call the New Testament. For the divine Thomas, one of these more recent theologians, most famous and illustrious, whether emulating the Greeks, whom he saw had bestowed so much study upon this, or led by some spirit of his own, did not leave even this kind of labor unattempted or untouched: but having collected into one many of those holy men who from the beginning have expounded the divine letters to us, not only our own, but also the Greeks, whom he had in Latin translation, he elaborated a work upon the four Gospels; which he also, contrary to the custom of the Greeks, with his own name placed before it to illustrate such a labor, called the *Catena Aurea*; but the remainder of this part, he either did not touch, or expounded with his own proper commentaries. And so Gibertus, lest those who are studious of the sacred letters be held longer by a desire for a similar labor in this part also, determined to address this one first of all: the more so because, besides the Epistles of the divine Paul, the rest which are here set forth, had not only no such Catena among us, by which their senses could be grasped and held, but not even expositions of any kind whatever. The recommendation of Joannes Lascaris also carried much weight in this: who, a man excelling in these times in that learning and clarity which all know, was the one advising Gibertus that this part in particular should be published. For it is also necessary to know this above all, that while a Catena of such expositions, from this part which we now give, to the extent that it was circulated among the Greeks with names interposed in the manner we see the divine Thomas followed in Latin, was in circulation: yet Gibertus, by the benefit and gift of that man, obtained a copy described with wonderful skill and expense of the library, and of great antiquity, in which the Epistles of Paul indeed do not have such names interposed, as they do in others, but inscribed in the margin: the text of the expositions itself, however, continues just as if there were a single writer who was bringing his own new commentary to that work. Finally, the Acts of the Apostles and the Catholic Epistles, as they are called, and likewise the Apocalypse, have nothing of such names neither written at length nor interposed. From this exemplar, however, with others of that other kind also compared, which we have mentioned, these many things which now go forth to the light have been expressed.

TO THE MOST ILLUSTRIOUS PRINCE AND MOST REVEREND LORD D. GEORGE OF AUSTRIA, BISHOP OF LIEGE, DUKE OF BOUILLON, COUNT OF LOOZ AND MARQUIS OF FRANCHIMONT, ETC. JOANNES HENTENIUS OF MECHLIN, HIERONYMIAN MONK, WISHES SALUTATION.

PREFACE

Not without reason does Plato in the book *De Republica* banish men from the threshold of sacred philosophy as if they were profanes, and as being in no way fit to undertake it, most illustrious prince, those who are of a narrow and sordid mind, and enslaved to the desires of base things. For he deemed it impossible in any way that the mind, once it has been occupied by that sordid care for base things, could at the same time possess the knowledge of divine and human things. Nor is this without merit. For in what way can the human mind, dedicated to human and even brutish ^B affections, be able, suddenly snatched from here, all at once to transfer itself to those things which are removed by more than a great distance? Wherefore rightly also does the same say in the *Phaedo*, that it is altogether necessary that those who apply themselves to the study of wisdom should first die, and avert the soul itself from every sense and thought of the body, and claim it as it were for its own right and liberty. For otherwise, just as Lysias the Pythagorean has it in his epistle to Hipparchus, he who mixes speculations on divine discourses with corrupt and obscene morals acts no differently than if he were to pour the clearest water into a muddy pit, which would both disturb the mud and contaminate the purity of the water itself. For if such purity was demanded by him who approaches only human and natural philosophy, how much, I ask, will be required of him who ^C above—

reaches for divine things? ^A Since when we seek worldly things, we are entirely caught up in them, and "wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." For the "holy spirit of discipline will flee deceit, and withdraw itself from thoughts that are without understanding, and shall be rebuked when iniquity comes in," which Christ gave the Jews sufficiently to understand when he said: "How can you believe, who receive glory one from another?" Furthermore, a human doctrine is required of you, the greater, the further we are separated from this purity and deprived of the aid of that Holy Spirit, who once indivisibly attended the holy apostles and prophets as his chosen instruments, and directed their tongue and pen in all things, according to that promise of Christ: "The Spirit of truth will guide you into all truth." ^B

For this reason, I would say that some years ago, seeing these holy and most useful commentaries made available to us by the Greeks, I greatly wondered that no one among so many crowds of most learned men should undertake this duty for themselves—whether, looking primarily to common utility, or for the sake of the grace expected from the Lord, or if for no other reason, at least seeking the renown of their own name among mortals, which seemed to be greatest in this work—to render them into Latin for us. But at last, returning to myself, I recognized that the difficulty of the matter was the cause which held everyone back from such a praiseworthy work: to which they either deemed themselves unequal, or, shunning labors more than Herculean, refused to put their own shoulders to the task, preferring a quiet and leisure to the business they had voluntarily undertaken. I, however, although I perceived that I was far inferior to them, and trusted that I could accomplish very little with my talent and erudition; yet, being pained that the Latins were so undeservedly cheated of this great fruit for so many years, and also being urged on by the prayers of many, which it would have been more impudent than modest to resist, I undertook immense labors in this: so that I might provoke and incite the spirits of the more learned, that, being thus stimulated, they might cast aside all leisure and, instead of the private business by which each seeks his own, seek only the things which are of Jesus Christ. ^C And the Most High sufficiently favored these pious beginnings: so that, if I have not satisfied everyone in all places, or indeed even myself at times, I have nevertheless believed that I have rarely wandered far from the mark: and indulgence must be given if anything has escaped me in their version, as I do not doubt it has, since I was constrained by various difficulties from every side.

For it can hardly be believed how much labor was added to me, to omit other things, by the fact that Photius, a man truly a most sagacious investigator of the sense and a most diligent observer of the flowers of rhetoric, in very many places weighed individual Greek words of Paul and their structure as if with a scale, while, however, in rendering Paul into Latin, I was forced to change this order of words and at the same time the Greek phraseology, so that Photius’s scholia no longer had a place, and consequently I often hesitated whether it would be better to omit that part of the commentaries entirely than to deliver them to the Latins in a harsh manner and without fruit, as they would serve only the Greeks, namely, concerning the anxious structure and meaning of Greek words. Finally, however, I decided to render all things faithfully: although I was also not a little held back by the not infrequent errors of the single Greek manuscript, whether the fault was in the copyist or the printer, which often forced me to guess: whether happily or otherwise I leave to the judgment of the reader, as I do all other things. And although I am not unaware on account of these things that the phrasing is sometimes a bit harder in some places: I preferred to fulfill the duty of a faithful interpreter than of an elegant paraphrast, even if I could have achieved the latter, as I see that some, while they wish to appear too polished in translating, have sometimes fallen away even from the authors' own concept of mind. ^D I, however, have sufficiently included myself within the bounds of an interpreter: which the weakness of my talent also compelled me to do. For I am not endowed with such an excellent talent that, just as Phidias not only gave statues a suitable harmony of limbs but also dignity and amplitude, so I too could add splendor and light of speech to a version. Therefore, I measure myself by my own rod: and never do anything else, than, if I do not count the measure of words, at least to pay back the weight of Greek sentences in Latin: and so I have consulted those who are only Latin, that I might not leave even a Greek word, as far as could be done: where this could not be preserved, I added immediately what might respond to it in Latin.

Although I know well enough that nothing will be so blessed in every part as to be received by the applause of all; and I do not seek this, so much so that I would hold it more suspect if my labor were approved by everyone: as I know that among such varied minds of men, there are not a few whose disapproval I would prefer over their approval. Since not without reason Phocion—whom Demosthenes used to call the axe of his orations—who always displayed such constancy of mind that he was never seen to either laugh or weep, when one day he saw his speech equally approved by everyone, turned to his friends: "What," he said, "have I said anything evil imprudently?" But if I have also brought anything worthy of praise, that is not to be ascribed to me, but to the Lord, from whom is every good donation and every perfect gift. Which not only Christians know, but also the heathens, who attributed whatever good was done by them to I know not what gods feigned by themselves. And hence it is that the famous general Pytho, when the Athenians were admiring and praising him for the success of his affairs because he had killed King Cotys, said: "Thanks must be given to the gods, by whose authority this deed was done; for I myself have commodified nothing other than my hand and my work." How great, however, is the utility of these commentaries, not to say the necessity, anyone who has considered even this one thing will be able to perceive easily: that in this divine Instrument, nothing has hitherto appeared that could sufficiently satisfy the mind. For indeed in the Acts we only have Chrysostom, if even he...

is the one, who also is accustomed everywhere to endeavor rather to recall men from vices to virtue, than to disclose the mind of the author. But for those Epistles which are called Catholic, or for the Apocalypse, we have no commentaries at all worthy of being read, except that which, from those which we now bring to light, has been lately excerpted and patched together. And although many have attempted to interpret the Epistles of Paul, yet the reading of them is so rugged and full of knots, keeping the reader frequently suspended by their very long periods and hyperbata, and rendering itself inaccessible and impassable by the depth of its meanings, that unless one has for a guide the Spirit by whom he wrote, they could never be sufficiently explained by anyone.

Moreover, I would not easily believe that the Pauline Spirit is present to just anyone, especially when I see those who impudently assert that they alone grasp the mind of Paul ^A hallucinating in most wretched and shameful ways, for they wish to consult no other commentaries than their own minds, nay, rather, they calumniate and mock those who do. Therefore, besides this spirit of error of theirs, they receive no explanation of others, but explain all things by their own judgment, or rather distort them: whom Peter painted with his own colors, when he says that the Pauline Epistles are, not indeed as these men claim, very clear and very easy, and in no need of explanation, but that they contain some things hard to be understood, which the unlearned, he says, and unstable wrest, as they do also the other Scriptures, unto their own destruction. For God, by His own secret counsel, did not intend all divine Scriptures to be everywhere accessible to men, lest they should attain them easily: but that, with their own wits subdued by much labor, and having first implored His own aid, they might at length hold the accepted treasure the more dear, and guard it the more cautiously, the greater the study and diligence with which they received it.

Furthermore, it is manifest that the author of these commentaries is not the same primary author of all, since in the Acts of the Apostles and in the Pauline Epistles many things are here condensed which Chrysostom had treated more at length. And again, the opinions of many others are reported, sometimes with the names placed only in the text ^B of the letter, but sometimes with them added also in the margin: which we have left preserved entirely in the same manner as they were found in the copy. But for the Apocalypse, a certain author [(a)] is prefixed, with the addition also at the beginning of the names of those from whom he had excerpted some things. Moreover, in all these commentaries, the opinions of various authors are also frequently placed, with their names suppressed, I know not whether by the negligence of the librarians. Yet that they are various is evident from the fact that you find what is stated later often contrary to what preceded it. And to offer one example for the sake of example: when earlier in the Apocalypse he had said that Babylon was Constantinople, not the world nor any other specific city, afterwards in many places he says and proves that it is the world, and no particular city.

As for the rest, although in the earlier books no one prefixed his own name ^C, as is the custom for the Greeks, never to publish under their own name what they have not elaborated by their own efforts, but have, as it were, collected certain centones from various sources: yet from evidence which is almost certain, we gather that Ecumenius is in part the author of these works, and in part a collector who, however, sometimes, where he puts forward his own opinion after others, added his own name, lest someone should attribute it to others, which he himself did not consider worthy to be compared with their opinions. He excerpted many things from Chrysostom, whose name, however, he only took care to add when he was recounting his actual words, but not when he was referring to his opinion in more contracted words.

That it is indeed Ecumenius who handed down to us all these things besides the Apocalypse, as they are now edited into the light, we gather by these arguments. First, after the last words of the commentaries on the Epistle to the Colossians, with his own name also prefixed to the margin ^D, he writes in this fashion: "Since I had not found the scholia of the blessed John on the Epistle to the Colossians complete in the copy, I transcribed them as I could. If therefore anything light or worthy of censure is found in them, let him who reads know that such a lapse is mine." Again, in the fourth chapter to the Ephesians he has these words, adding in the margin the name of Ecumenius: "Observe what seems to me as well: for it was not given to understand what is of that holy man himself." Being mindful of Chrysostom, for which reason the name of John was also adjoined in the margin.

Thus Ecumenius sufficiently shows himself to be the collector of the commentaries on all the Epistles, and yet that he had not made mention of himself anywhere else, because in those he had found a complete copy of Chrysostom. Again, his own explanation is placed more frequently after the explanations of others, sometimes rendering the cause of those things which had been premised, adding also not rarely, "To me also it seems that this can be said." Or, "What if it also be said in this way, according to this understanding which the divine John also receives?" Or he cites the names of Cyril or Basil or of any others whatsoever. Moreover, these things can be seen in many places, some of which we will recount here. On Romans, chapter five, to the words, "Sin is not imputed where there is no law"; chapter nine, to the words, "Unless the Lord of Sabaoth had left us a seed"; on the first to the Corinthians, chapter six, when it is said, "He who commits fornication sins against his own body"; chapter seven, "Concerning virgins I have no commandment of the Lord"; chapter fifteen, "When He shall have delivered up the kingdom to God and the Father," and in the same, "That God may be all in all"; on Ephesians, chapter two, "According to the prince of the power of the air"; chapter four, "From whom the whole body is joined together and compacted"; and in the same

^A place, "And do not let the sun go down upon your anger," where he says, "I have heard some interpreting it in such a way"; in the second to the Thessalonians III, "May the Lord direct your hearts"; to the Hebrews X, "The law having a shadow of good things to come"; chapter XII, "Who for the joy that was set before him"; and in countless other places. Since, therefore, it is clearer than light from this that Œcumenius compiled commentaries on the Pauline Epistles, we believe that he did the same for the Acts of the Apostles and the Catholic Epistles, although he did not add his name there either: for they are of the very same phrasing, except that there he had fewer models to imitate, whose names we have scarcely ever found added in the Greek copy, ^B either in the context of the letter or in the margin.

But the most illustrious prince and most reverend lord, D. John of Lorraine, Cardinal of the Holy Roman Church with the title of Saint Onuphrius, an excellent patron of learned men, to whom all who are devoted to the study of the Holy Scriptures owe a great deal, might with fully valid right claim our labors for himself and demand that they be brought to light in his name. For as soon as he learned that I had undertaken such labors for the common good of the Church—though I had never been known to him even by name—he ordered that I be gifted with a generous reward, promising even more once the book had been printed. I would have dedicated this work to him with the greatest willingness, had I not—even before I was given the opportunity to approach him—not only conceived the intention in my mind, ^C but also declared in words to his Reverend Lordship, for the reason he knows, that I would bring this work to light under his own auspices: so much so that it was by no means open to me to do otherwise or not to keep my word. But even if I had wished most strongly to do so, the most illustrious prince himself, once the matter was known, would by no means have tolerated it, as one who does not care for celebrations of his name of this kind, since he has already attained such splendor that nothing at all can be added to his name from this source. When I ponder within myself his abundant resources, his talents, the grace of his body and mind, and his most gentle manners, he truly seems to me to be the man in whom I would believe that fortune and nature, and with both of them virtue—the three most powerful mistresses of things—have contended, so that one could not easily discern ^D by whose benefit alone he is held, or which of them might crown him with fuller gifts and a more lavish hand. They have certainly piled them up, and each has performed its duty, nor could you easily decide to whom he owes more. Therefore, I have not used a past excuse, thinking that he himself desired such a celebration of his name: but rather, in the meantime, while consulting for my own name, I would show that I have not acted rashly, nor should I in any way acknowledge a charge of ingratitude. However, another place will be given, I hope, where I may show myself grateful toward that prince.

But now I come to you, most illustrious and most reverend George, beseeching you to receive with a joyful and open countenance our labors, which endeavor to come to light under your auspices. That I might dare to do this, I was partly persuaded by the integrity of your character, proclaimed by one mouth of all men, joined with admirable prudence and equal humanity; and partly by the incredible love which your greatness has appeared not obscurely to show toward authors of this kind; and partly also because your singular and gratuitous favor toward me, and the known propensity of your will toward me, was such that I must ingenuously confess that there is nothing I do not owe to you. This is also for the most important reason: because, as I have arisen from your domains, and since individuals are accustomed to receive their prince as he enters his homeland with some small gift that testifies to an obedient soul, I by no means ought to have approached with empty hands. And if this congratulation seems late, it should not be blamed for that, since it was delayed for a cause that was pressing and approved by all. For I do not think anyone would have approved if, in a rush to congratulate your Greatness in time, I had cast away this fetus, or rather an abortion, prematurely, or had allowed it to go away from me. Furthermore, there was no gift with which I could currently trust that I would earn greater favor in the sight of your Highness than if I were to dedicate these most useful, nay, almost necessary commentaries, to him who is endowed not only with singular piety, but also beyond all kinds of learning with such great eloquence and fluency of speech as can be required even from men of his sort, who have consumed their whole life in literature. Added to such a great knowledge of the most excellent arts are other virtues worthy of a great prince: justice in empire, care for preserving peace, greatness of mind, piety, and a zeal for helping and adorning the Christian religion. What evil can exist under the leadership of such a prince, if all things are favorable with virtue? Let no one fear anything ill-advised in him, he is most prudent; let no one think of insolence of mind, he is most modest; let no one fear injustice, he is most fair. He will confirm those who deserve well with his humanity, he will stir the languid with his industry, he will restrain the wicked with his severity. Certainly, there was an absolute requirement for someone of such a kind to be set over the most celebrated Church in these most unfortunate times, and to moderate the reins of such a vast domain with such prudence and such doctrine, and to snatch the sheep from the almost truculent jaws of wolves, since he was so proven in the moderation of various Churches. For in a calm sea, any of the sailors and passengers can steer: but when a savage storm has arisen, and the ship is snatched by the wind in a troubled sea, then there is need for a man and a governor: and one who, above all things, holds these two precepts of Plato, which Cicero says must necessarily be present in those who are to be of use to the Republic: first, that they so guard the utility of the citizens that they refer whatever they do to it, having forgotten their own advantages. For the same thing does not befit a prince as befits a private citizen. And hence it is that when a woman, whose husband Pelopidas was departing for war, begged him womanishly to save himself, he said, "Others are to be admonished to do that: for a prince and a leader is to be exhorted rather to save the citizens." The second is that they should care for the whole body of the republic: lest while they guard some part, they desert the rest: for that would be a cause of sedition and of the greatest discord and envy. But neither am I such a person that I could give counsel to anyone, not to mention to you, nor are you such that there is need for you to seek it from anyone. You in all things are your own monitor.

should be yielded to your counsels, to your diligence and industry. Are we to fear that in any part you might transgress the most narrow rule of equity? That you might do something unworthy of yourself, your ancestors, and your royal lineage, or alien to your own character? Or that you might deviate from the most honorable ways of life? Whence, then, this fear we have of you, or what is it that we ought not to expect from you, who have surpassed not only the praises and splendor of the ancients of a former age, but also the intellects and strengths of those who praise them? Wherefore, leaving these things—which I myself would vainly attempt to speak of, and which you would receive with unwilling or rather stopped ears—I pray to God, the best and greatest, that He may keep you safe for us, nay rather, for our country and for our common studies, for a very long time. Given at Louvain, in the theological college, in the year of the Virgin’s delivery 1545, on the day before the Kalends of April.

TO THE CANDID READER

You must be cautioned, candid Reader, at the beginning of this work, regarding the same order which we observed in the previous volume concerning the notation of the numbers of the chapters, both according to the Greeks—which this author followed here—and according to the Latins, which we always follow whenever we cite anything or note anything else, since we make no mention of the Greek chapters. Therefore, the number placed at the very beginning of each page face is that of the Latins: the one that is written above the verses of the page in capital letters is that of the Greeks. Again, where some passage of the Scriptures has been cited in the context or alluded to in any way, and yet the Latin chapter number has not been added in the opposite margin, let recourse be had to the same passage that was cited a little earlier; for we do not wish to repeat the same chapter of the same volume in vain. Furthermore, when the consecutive sayings of various chapters of the same volume are cited, having placed the name of the volume only once, we have added the numbers of the chapters together in the order in which they are cited. Furthermore, I beg that the same indulgence be granted to me here as I requested in the case of Euthymius, because I have not avoided certain words from which some in this more polished age of ours recoil—namely, *Savior*, *to save*, *compassion*, *dispensation*, and the like—lest, if we had substituted more precise terms which were not so familiar to students of the Holy Scriptures, we might seem to be delaying the reader in any way. To these points, since the Greek exemplar listed the arguments of the chapters at the beginning of each book or epistle, we have preferred to place each before its respective chapter, so that you would not have to keep returning to the beginning of the book in order to recognize the argument of a chapter.

Wherefore, we have also at times been forced to divide parts of the text differently than they were in the Greek exemplar, since there the text was continuous and only the number of the new chapter was noted in the margin. Sometimes also, so that the text might not seem too mutilated or too minutely cut, we have joined more periods that were divided in the Greek exemplar, especially in the Epistle to the Romans and in the Apocalypse, which books differed most in this from the others: where, however, we have joined such divided sentences, we have again repaired or repeated them, either in whole or in part, for the explanation of each. Sometimes, indeed, we have made this union because the parts of such various periods were being explained out of their order, a thing so frequent that we have not been able to provide a remedy for this evil everywhere: and therefore we admonish you here that if you ever require an explanation of a sentence, you should also read the explanation of the preceding clause. For more often, when an author—and especially Photius—is cited, he does not declare only that part of the text which is proposed, but also those things which follow. Also, do not think that it was done rashly by us that we have occasionally translated the text of Paul, Luke, or John in a sufficiently new way: for we were forced to do this so that we might have regard for the scholia; otherwise, if we had followed the other interpreters, the scholia in such places would have served no purpose.

I would also like to warn you of this: as often as any passage from the Old Testament is cited in these, it is referred to according to the Septuagint version, inasmuch as they wrote in Greek, and these Greek collectors were only that: who also not rarely cite the sense more than the words: or, as seems more likely to me, they cite from memory, which, as it is fallible, is wont to deceive even the most learned at times. Finally, also note how much these commentaries serve our times, which in very many places indicate in brief the words of Paul that withstand various heresies and transfix them. Accept, therefore, candid reader, and enjoy under happy auspices the prize which we have first brought from the libraries of the Greeks for your use: although a part of this—to confess the truth—namely, that on the Epistle to the Romans, had been snatched away some years ago, interpreted by Johannes Lonicer, but it was very mutilated, as one that did not have even a third part of those things which we now give to you on that Epistle: and it was, I know not by whose fault, rather unhappily rendered into Latin: for I would not wish to accuse the interpreter rashly: although he himself in his dedicatory Epistle shows well enough how little he values what he translates, and that he would have preferred to be engaged in another subject. "I would have been engaged," he says, "with greater pleasure in this, if he had remained firmly and constantly in the scope of Scripture, in faith, in the merits of Christ, in his blood and death, and even in justification;" and after a few words: "Sometimes, indeed, this good man, while he does not attain the mind of Paul, nor answer in all things to the analogy of the age, attributes more than is just to works, so that he appears to be a Greek theologian—whose commentaries, however, since they teach Christ and are written to the glory of Christ, are not to be immediately despised by us. Moreover, it should rather be a pleasure to a Christian to see and recognize by what gift the ancients preached Christ." Although, however, not a few are repeating

^A things that would sooner have the effect of making those who are about to read this interpreter of divine Paul reject rather than read him: yet their calumny can in no way be approved by me. For why do we not rather obey the command of the divine Apostle, "Prove all things; hold fast that which is good" (1 Thess. V, 21)?

So far Lonicerus, regarding the one he had undertaken to translate. Truly, we shall compare ^B some passages in the first chapters which were common to them and to us in the Greek copy, just as is clear from his very translation, so that the reader may be able to judge both regarding these and regarding other innumerable passages where you do not sufficiently agree: and we shall place the Greek first, then our translation, and thirdly the words of Lonicerus.

First, upon those words of the first chapter, *To the obedience of faith*, where the interpreter says: Καὶ γὰρ οὐ δεῖ πολυπραγμονεῖν γέννησιν καὶ οὐσίαν Θεοῦ, ἀλλὰ μόνον ὑπακούειν, which we have rendered thus: "For one ought not to curiously scrutinize the generation and substance of God, but only to obey," but he himself has it thus: "For it is not necessary for him who wishes to know the generation and essence of the Son of God to be occupied with various things, but only to obey the word."

In the same chapter, upon that, *For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made:* Greek: τὰ ἀόρατα γάρ, φησίν, οἷον ἄγγελοι καὶ αἱ ἄλλαι ἀσώματοι οὐσίαι. Ποῖα ταῦτα : Τὰ ἀπὸ κτίσεως κόσμου εἰς γένεσιν παραχθέντα, our translation: "For the invisible things, he says, such as the angels and other incorporeal substances. What are these? Those which from the creation of the world have been brought into generation." Lonicerus: "For the invisible things, he says. ^C Of what sort are these? Those which, from the foundation of the world, have been brought to the generation of things." And immediately afterward where the Greek has, καὶ εἰς γένεσιν παραχθέντα, our translation: "And those which have been produced into existence;" Lonicerus: "Which have been produced via generation."

At the end of the chapter, upon those words, *Not only do the same, but have pleasure in them that do them:* where the Greek refers to Isidore, how he read them differently and contended that the Greek codices were depraved, and finally adds: Ἐγὼ δ’ οὔτε ἠμαρτῆσθαι ἐν τούτῳ φήσας τὰ ἀποστολικὰ βιβλία, οὔτε καταδραμεῖν τῶν μὴ νενοηκότων φράσας, τοῖς ἐντευξαμένοις ἐπιτρέψω τὴν ψῆφον. Φημὶ τοίνυν, ὅτι ἐπειδὴ τοῦ πλημμελεῖν τὸ ἐπαινεῖν τοὺς πλημμελοῦντας πολλῷ ἐργαλεώτερόν ἐστι καὶ μεῖζον εἰς κολάσεως λόγον, εἰκότως εἴρηται, Οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράττουσιν, our translation: "I, however, neither asserting that the apostolic codices are depraved in this, nor wishing to contend against those who have not understood it, will leave the decision to those who have read. I say, therefore, that since to praise those who do wrong is much more ^D grievous and carries greater weight for condemnation than to do wrong, it is rightly said, Not only do they themselves do them, but also have pleasure in those who do them." Lonicerus: "I, however, judging that the apostolic books have not erred, nor agreeing with those who have not grasped the mind of Paul, will leave this for the readers to judge. I think, therefore, that since to commend those who are sinning while they are sinning is much more troublesome and greater than to sin, it is rightly said by this reasoning of castigation, Not only do they do them, but they also have pleasure in those who act."

And although he says in the margin that he faithfully rendered what the Greek copy had, it is sufficiently clear from his very translation that he read the Greek in the same way as we did; but, since he had understood it otherwise, he changed some things and added others.

Likewise, upon that of the seventh chapter, *For that which I do I allow not, this is, in my flesh, no good thing,* Greek: Τὸ αὐτεξούσιον θέλει δεῖξαι, καὶ ὅτι ὁ ἄνθρωπος Κύριος τῆς ἐπ’ ἄμφω τοῦ τε ἀγαθοῦ καὶ κακοῦ ῥοπῆς. Φησὶν οὖν· Οὐκ οἰκεῖ ἐν ἐμοὶ τὸ ἀγαθόν· οὐκ ἀποκεκληρωμένον καὶ ἀνάγκῃ τινὶ παραμένον μοι ἔχω τὸ πράττειν τὰ ἀγαθά, ὥστε καὶ πρὸς βίαν ἀφέλκειν με τῶν κακῶν· τοῦτο γὰρ οἴκησις, ἡ εἰς ἀεὶ διαμονή, καὶ οἷον ἐγκαθίδρυσις. Our translation: "He wishes to show the freedom of the will, and that man is master of the power toward both, the good and the evil. He says, therefore: No good thing dwells in me: I do not have the doing of good things granted to me by lot or remaining with me by any necessity, so that it might even draw me away by force from evils. For that is called an habitation, a perpetual staying, and a kind of resident dwelling." Lonicerus: "He wishes to show freedom, namely that man is not the master of the movement toward good and evil. He says therefore, No good thing dwells in me: it is not certain, nor does it necessarily remain with me so that I can pursue good things: on the contrary, my nature is so corrupt that it drags me by a certain force toward evil. For that is a kind of habitation, a perpetual enduring, and a kind of presence and residence." From the deduction of these, it sufficiently appears that the negative adverb *non* was not added by the printer's fault at the beginning of this clause, and also from the fact that he noted in the margin: "Against free will." But since he did not sufficiently grasp the Greek, he added *non* and further down, "on the contrary, my nature is so corrupt, because he thought it was required due to the following words ὥστε καὶ πρὸς βίαν ἀφέλκειν με τῶν κακῶν, which, having wrongly understood, he translated, 'or by a certain force drags me toward evil.'" Others might say these things are of a perverse mind rather than of ignorance: both because of those things related above from his dedicatory Epistle, and because of other things of this sort: as that he left out some things regarding those words of Paul in the second chapter, *To them who by patient continuance in well doing,* etc., where the Greek has: Οὐ γὰρ μόνον ἡ πίστις ἀρκεῖ, ἀλλὰ καὶ ἔργων χρεία. ὑπομονὴν δὲ εἰπὼν, γενναίως ἔχειν διδάσκει πρὸς τοὺς πειρασμούς. This is: "For not only is faith sufficient, but there is also a need for works. But having said patience, he teaches us to behave ourselves bravely against temptations." He, however, having left out the previous words about faith and works, begins his translation from the following ones, in this way: "By saying patience, he teaches that they should behave themselves bravely against temptations." And to me he will indeed easily persuade that those prior words were missing in his copy, as he possessed scarcely a third part of those which we translate from ours: but I fear he cannot persuade others of this, because in the preface he said that this good man does not follow the mind of Paul, nor does he respond in all things to the analogy of faith, to attribute more than is just to works. I, however, am rather inclined in mind to believe that these things happened to him because, occupied with other things, he was not called to ponder these more exactly: nor had he dedicated so much study to the holy Scriptures and the matter

could devote to theological studies, as those who, distracted by no other pursuits, dedicate themselves entirely to them. However, before I approach the commentary itself, I shall first submit some passages wherein our manuscript differed from the Greek manuscripts commonly circulated: a fact which I believe happened not infrequently through the carelessness of copyists or printers, since such a reading is consistent neither with the edition, nor with the Complutensian Bibles, of which I made mention in the letter to the reader concerning Euthymius. When, therefore, I saw an evident error in the manuscript, with no note made here or there regarding the matter, I restored it as was proper; or where it seemed worth the effort, I took care to note it in the margin, and for this reason I shall not submit those passages here. Furthermore, we have not decided to note the passages (just as we did not in the Gospels) where both this and other Greek manuscripts of ours differ from the Latin Vulgate edition, because anyone can seek that from various other translators. We shall also add an index of the thoughts that seemed worthy of memory in these commentaries, since we see that many desire this: the number designating the page, the letter however 'a' the first part of the column, and 'b' the latter. Furthermore, before you proceed to the reading of the book, I ask that you correct those errors which have escaped either the eyes of the printers or our own for the sake of a correct reading: in the annotation of which, the first number designates the page, the second the column, and the third the verse; where, however, only two numbers are marked, the former shows the column of the page already placed, the latter the verse. But if a single number is assigned, it shall designate the verse of the said column. Farewell.

TO THE PHILHELLENES

^A The commentaries contained in this book manifest such marvellous conciseness and clarity, as well as an exposition of those things always sought in the Holy Scripture, that they easily persuade me that they differ from those older ones, from which they were gathered together as if into one body, just as much as honey is more precious than flowers. For indeed, the man who gathered such things, like a bee, mimicked it: plucking the finest things from each of those who wrote before him, as it does from flowers blooming everywhere, and from these many, as if they were singing and chanting to God in the sanctuary, he composed this one marvellous choir. But that a certain Oecumenius by name is such a one, this a person might now be able to learn from what follows. For I found in the commentary on the Epistle to the Colossians, at the very last page, such a testimony as this: "From the copy," he says, "not having well found the paragraphs of the blessed John for the Epistle to the Colossians, I wrote them out as I was able. If, therefore, anything light or reprehensible is found in them, let the reader know that this error is mine." With this testimony, the entire interpretation of the Epistle to the Colossians is also completed. And yet this has the name of Oecumenius prefixed to it. So that from this one might infer—or rather, one already has it beyond doubt—that this labour belongs to this Oecumenius, at least regarding the Epistles of Paul. For this man, having condensed the entire work of Chrysostom, as it is easy for every reader to perceive, added to it the commentaries of other holy men, announcing the name of each in the title, such as Cyril, Gennadius, Theodoret, Gregory, Basil, Severian, and others of that kind, and especially a certain Photius, from whom many of the commentaries were transferred, who, according to me, is the greatest of them all. Know then, wherever you might not find a name inscribed, that such an interpretation is Chrysostom’s, condensed into a few words by this man, as has been said. ^B Where you find the name of Chrysostom himself prefixed—which is rare to see—know that the man has not condensed or altered the exposition there, but has merely copied the very words of Chrysostom verbatim. But if you see the name of Oecumenius himself, who laboured to produce this entire collection, do not be surprised. For those things which he himself happened to conceive and discover, and not learn from others who came before him, he deemed it proper to prefix his own name to those, so that there might not be any confusion for the reader, in case he might think all that is uncredited belongs to one person, such as Chrysostom, even though some things are of another, such as himself, unless he himself has indicated it by writing his own name in front. Now, the things written for both the Acts and the so-called Catholic Epistles have some dispute, whether they are the writing and gathering of the same Oecumenius or not. But I believe these also to be no less his, following many proofs, which I shall not state for now, so that I may not be overly long in the style of a letter. The commentary on the Apocalypse of the blessed John was indeed composed by Andrew, bishop of Caesarea in Cappadocia, but was later condensed into a summary and brevity by a certain Arethas, bishop of the same city, just as the inscription explicitly reveals. Now, John Matthew Giberti, the Bishop of Verona, having acquired a copy containing the entire such work, handed it to me, ordering me to correct it and to purify it accurately from any errors I might find therein. This I most gladly accepted, and having complied with his order, as was fitting, I brought the requested task to completion to the best of my ability. Then I handed it over to the bibliographers, whom the same Giberti keeps at home, fed at his own great expense, so that they might multiply it with their art. It is necessary, therefore, that each of the readers render the greatest [thanks] to the most philanthropic God

to have gratitude. ^A Let those who take account of these compositions, which are already in danger of being utterly obliterated by time and neglect, offer thanks to the Savior who granted us this most magnificent man. And let one pray for him continually, that he may provide others like him to the world. For let anyone who hopes that, upon this event, all Hellenic and Roman ^B learning, its ancient beauty, or rather its very life, might in a brief time be recovered, hope for this. Farewell.

ARGUMENT OF THE BOOK OF ACTS

The narrator of the Acts of the Apostles is Luke the Evangelist. ^A For being an Antiochene by race, and a physician by profession, he traveled with the apostles, and especially with Paul, and he writes what he knew precisely. He relates how the Lord was taken up, with angels receiving Him. And the pouring out of the Holy Spirit, which occurred at Pentecost upon the apostles and all who were present at that time. Furthermore, the appointment of Matthias in place of Judas the traitor, and the appointment of the seven deacons. And the election of Paul, and all that he suffered, and all the miracles which the apostles performed through prayer and the faith which they had in Christ.

The names of the apostles are these: Simon, who is called Peter, and Andrew his brother, James and John, Philip and Bartholomew, Thomas and Matthew the tax collector. James of Alphaeus and Simon the Cananaean, and Judas of James, and Matthias who was numbered with the eleven in place of the traitor. The names of the appointed deacons are these: Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus. After these, Paul was also called, a vessel of election.

The signs which these apostles performed are these: α'. Peter and John healed in the name of the Lord the man lame from birth, who sat at the Beautiful Gate. ^C β'. Peter convicted Ananias and his wife Sapphira, who had purloined from what they had promised to God, and they became dead instantly. γ'. The shadow of Peter, coming upon the sick, healed them. δ'. Stephen performed wonders and signs. ε'. Philip instructed the eunuch who was reading the prophet Isaiah, and baptized him. ς'. The same Philip in Samaria ^D

^A cast out demons, and the lame and those paralyzed were healed by him (Acts 8).

7. When Paul approached Damascus, he saw a vision, and immediately became an evangelist (Acts 9). 8. Peter healed Aeneas in Lydda, who was a paralytic and had been lying on a pallet for 36 years (Ibid.). 9. Peter in Joppa raised the dead Dorcas, who was also called Tabitha, by pouring forth a prayer (Ibid.). 10. Peter saw a vessel lowered from heaven, full of every kind of animal (Acts 10). 11. Peter, being kept and bound in prison, was freed by an angel, the soldiers not knowing it; and Herod, eaten by worms, expired (Acts 13). 12. In Cyprus, Paul rebuked the sorcerer Elymas, and the sorcerer himself became blind (Acts 13). 13. In Lystra, Paul healed one who had been lame from birth, in the name of the Lord (Acts 14). 14. Paul was called to Macedonia by a vision (Acts 16). 15. Paul cleansed a woman having a spirit of divination in Philippi (Ibid.). 16. Paul and Silas were cast into prison, and had their feet bound in the stocks; but at midnight an earthquake occurred, and their bonds were loosed (Ibid.). 17. From Paul’s body, handkerchiefs were carried to the sick and those oppressed by demons, and they were healed (Acts 19). 18. In Troas, Paul raised Eutychus, who had fallen from the window and was dead, saying: His soul is in him ^B. (Acts 20). 19. As Paul sailed for Rome, he and all those with him in the ship were caught in a storm for fourteen days and nights; and when all expected to die, the Lord stood by Paul and said to him: For your sake I grant these their lives; and they were saved (Acts 27). 20. When Paul went out from the ship, a viper bit him; and although all supposed he would die, when he remained unharmed, they thought he was a God (Acts 28). ^C 21. Paul healed the father of Publius on the island, who was suffering from dysentery, by laying his hands on him, and he healed many other sickly people (Ibid.).

AND ANOTHER, AN ARGUMENT OF THE ACTS OF THE APOSTLES

^A Although the book is entitled "The Acts of the Apostles," it for the most part contains the actions of Paul, which Luke knew accurately, as he had been his fellow-traveler and messmate, and had ministered to him in many necessities. It was necessary, however, that he should begin with the actions of the other apostles; for he could not otherwise have carefully followed the history of Paul unless the history of the apostles had been prefixed. For how would Paul’s cruelty and ferocity before he approached the preaching ^B have been made manifest? Or his consent to the slaughter of his kinsman Stephen? And his unexpected calling and conversion to those whom up to that time he had persecuted? And the danger he endured for the sake of those things which he had previously persecuted, and by which, in the time of his subsequent life, he provoked the Jews and compelled them to rage to the point of madness? None of these things would have been known to us had not the history of the apostles gone before. Furthermore, if he had begun from Paul himself, he would have been forced to use digressions in order to teach those things which had happened to him, and thus the tenor of the narrative would have been hindered by including many things without which nothing that was said about Paul could be made manifest. In order, therefore, to make the discourse about Paul easily understandable and free from burden, he began with the common discourse about the apostles. But after he arrived at the part concerning Paul, Luke reached the goal he had intended for himself from this point, and leaving the discourse about the others, he remained only with him whom he had intended from the beginning. ^C He did not write about either the death of Paul or his second arraignment before Nero, even though he was with Paul at that time, as Paul himself wrote, "Luke is alone with me" (II Tim. iv, 11); either because it was not his intention to bring the History to its conclusion, but only to show his approach to Christ and how many labors he undertook, or because time was not given to him to place an end on the subject which he had conceived from the beginning. For there was much turmoil and affliction that hung over the disciples of the Lord from persecutors in the beginning. Although, however, the present book promises at the beginning of the narrative the "Acts of the Apostles," as we noted above, that it may be stated more clearly, the Acts of the holy Spirit are contained in it. For as soon as the Spirit came upon the apostles, all the wonderful things that were accomplished through them we learn through this book, the Spirit, that is to say, doing these things through them. But also of the

OECUMENUS BISHOP OF TRICCA. was present, whatever wonderful things were done through them, we know through this book. Namely, the Spirit working these things through them. But also the course of the prophecies of Christ is manifested through this book. For that saying: "Greater things than these you will do" was fulfilled through the shadow of the apostles which was producing miracles, and even the aprons from their body, which were working unheard-of things. ^A Therefore it is just that the Gospel should contain the actions of Christ, but the book of Acts those of the Holy Spirit. The outcome of the predictions of Christ is manifested through this book. For that saying: "Greater things than these you will do," through the shadow of the apostles producing miracles, and through the aprons and the body, which were working unheard-of things, received its end. Wherefore it is right that the Gospel should tell the deeds of Christ, but the book of Acts those of the Holy Spirit.

ARGUMENT OF THE EPISTLES IN IAMBICS

Paul, who is immaterial by his deeds, Appears in the distribution of his letters. For the one who takes away [p] easily gains knowledge of this, Especially by paying attention to the life he lived and wrote about. Call Paul himself the lyre of the Paraclete; Take the first letter, and when you place the tone, You will recognize him as the lyre of the Spirit, As an instrument of God's music-making. For divine grace, like a finger, striking him And causing creation to resonate, Drew and roused it ^B toward true belief, Through which it sounded a world-saving song. Let Apollo flow, and let the tripod be silent; But let Paul speak from the third heaven, Charming, drawing all into a threefold reverence. For if you faithfully go through his twice-seven epistles, Midst his living heart, You will recognize the one who speaks the Word, Who is Christ, the living Word of the Father. Hear, therefore, the depths of the epistles, And rather their heights in the briefest speech. The first epistle he writes to Rome, As to the first that had received Christ. With the second he strikes the Corinthians, As not keeping the faith accurately. Again, he writes reproaches to them, And adds his own presence. But the fourth, to the Galatians, he inscribes, Lest they offer toils, or return to the error Of the Jews, having rolled back again. To the Ephesians, and to those of Rome, one Purpose he has set, as to believers, from his words; For they had by no means seen this before. The sixth he writes to the inhabitants of Philippi, Weaving more praises than those for the Corinthians, Showing this to be his boast and his crown. To the seventh, he signifies to the Colossians That by acting piously they flee every error; And he wrote to warn Archippus the more. Writing twice to the Thessalonians, ^B with praises He wrote words, as if they also had suffered From kinsmen, just as some were in Sion. Again he was writing to them for cheer, And to endure in the despondencies of calamities; To whom he also wisely spoke of the end of the age. ^C Next he wrote the one to the Hebrews, Showing the change of faith from the records, The voices of the prophets, and the addition of the crowds. The first to Timothy teaches the manner Of the beginning and types of the Church, And that this order should be studied with desire. The six-times-two praises him, and shows That he holds the faith from his grandmother and mother; He blames the others, not Onesiphorus. He declares to Timothy to flee all that is fleeting, And now signifies his own end. Having written to him to come with speed, For "I am being poured out" is a clear sign of the end. Next he sets forth for Titus the ordinations of the clergy, And lays down the law of the Church. Philemon also received the twice-seven, The slave Onesimus having come into the rank ^D of the free, And having borne witness, And having endured the breaking of his legs, In Rome herself in the times of Tertullus. In the times of Caesar Tiberius, When the number was seven and twice six, Paul had begun to teach his preaching, Until the three and tenth years of Claudius, When Felix was hegemon of Judea, By whom Paul was imprisoned for two years In Caesarea. And again, standing before Marcius Festus, he was bringing his inquiries. And he contrives to escape him, Seeking to go to where Caesar happens to be. And he is sent with speed to the city of Rome, Where the abominable Caesar was, Nero. With Paul was the writer of the Acts, Luke, and Aristarchus with eagerness.

He writes up to this point; for Paul was bound for two years and had ceased writing. And Luke left him straightway with Aristarchus, and, alas, he lived alone. Next, Eusebius writes most beautifully of all Paul’s struggles and of the length of time, and how he had permission from Nero, and how he was teaching for the space of ten years. Stand away from the savage heart of Nero, who was shown to be not only, alas, a matricide, but also, for he became mad, he slew Octavia. ^A A helper of his, and countless kinsmen, and then the disciples of the Lord themselves, he had begun to slaughter in a beast-like manner. To him Paul was brought, and he had Luke with him again, and he has been put to death by the sword—he who lives always and speaks daily. It was the thirteenth year of Nero. From the Passion of the Lord, the course was ten years, multiplied by three, with six added.

This book comprises these things: Accept the Revelation of John, of him who flashed forth as a child of thunder. The matricide and destroyer of his race, he who is, alas, the servant of the ways of Zeus, Nero, the terrible and abominable, a whelp of a savage lioness, maddened. The soul of Nero, the most tyrannical, lies dead, ill-famed, dishonored, bound forever in inescapable fetters. I slaughtered, I held a desire long ago, which the whole creation, the maker of all, does not suffice to contain—to inscribe the words of your disciples and friends in a most beautiful and clear volume, and for these to have light, breath, the glory of life. I have ceased the desire now according to its worth, having adorned it outside, inside, everywhere. And I have added this to the craftsmanship, so that one might most easily find all the passages. ^B Having killed a cousin, then Christ’s shepherd, the lamb Paul, the shepherd of the whole earth, now he is food for the dog Cerberus. Paul delights, and delights in the Life-giving Light, threefold and simple, as one beholding the Godhead, having found as a prize the sovereignty on high.

To holy Paul

By an eternal scourge kept. But Paul both lives and speaks daily, seeing the face of God manifestly. For which he wishes to treat of without labor, as one having applied a straight rule skillfully to what is fittingly written on the table. But, O you who have gushed forth an abyss of inspired words, as from a spring flowing from your mystic tongue, may you water my soul, arid in the time of judgment, with a new immortal drink, which you said the disciples drank then.

Monostichs on each of the writings contained in this book:

The book of Acts which Luke writes. The words to the faithful Hebrews from James. Peter first orders these things to the faithful. The second words of Peter to those named for Christ. The first sound of the child of inspired thunder. This second collection of the virgin. The light of the third epistle of John. To all those called, these things from the mystic Jude. The word which Paul has sent in Rome. The first words sent to those in Corinth. The second writing of Paul to those in Corinth. The pious word of Paul to the Galatians. ^C The epistle written to the Ephesians. The epistle written to the Philippians. The inspired writing of Paul to the Colossians. The first things written by Paul to the Thessalonians. The second things written by Paul to the Thessalonians. What Paul writes first to Timothy. The second writing of Paul to Timothy. The epistle written by Paul to Titus. The discourse from Paul written to Philemon. Paul to the pious Hebrews thus. The hidden initiation of John.

THE ONE WHO HAS CORRECTED THE BOOK TO THE READERS

Know, O readers, that in this book you will not find the same order of the Epistles of holy Paul which the aforementioned verses signify, and which the copy—from which all these printed things were taken—contained. But we, having followed other manuscripts, not inferior to that one in antiquity and orthography, and furthermore having followed some that even see ^D the Romans keeping that same aforementioned arrangement, preferred this one especially, and deemed it worthy of the present edition. For there, indeed, the Epistle to the Hebrews was arranged before the two to Timothy and those that follow, so that the one to Philemon was placed last. Here, however, we have kept the same Epistle to the Hebrews written last of all. Farewell.

CHAPTERS OF THE ACTS OF THE APOSTLES

1. Regarding the teaching of Christ after His resurrection and His appearance to the disciples, and regarding the promise of the gift of the Holy Spirit, the sight and manner of Christ’s ascension, and regarding His glorious second coming. ^A

2. Peter’s discourse to the disciples concerning the death and apostolate of Judas the traitor; wherein is narrated also the substitution of Matthias, who by prayer obtained the apostolate by the grace of God. ^B

3. Regarding the divine descent of the Holy Spirit on the day of Pentecost upon those who had believed, wherein is contained Peter’s instruction from the prophets—namely, concerning the passion, resurrection, and ascension of Christ, and the gift of the Holy Spirit: concerning the faith of those who were present, and their salvation through baptism, concerning concord for the common good, and the addition of those who were believing. ^C

4. Regarding the healing in Christ of the man lame from birth, and Peter’s choice instruction, sympathetic and advisory, for their salvation. Wherein is also the reaction of the high priests, motivated by zeal regarding what had taken place, and the judgment of the miracle. ^D

5. Regarding the unbelieving high priests who were ordering that they should not speak openly in the name of Christ, and the renewal of the apostles, with thanksgiving from the Church for the faithful endurance of the apostles: regarding the unanimity and universal communion of those who believed. Wherein also is contained [the account] of Ananias and Sapphira, and their bitter death. ^A

6. The apostles cast into prison, whom an angel of God brought out by night, permitting them to preach Jesus without hindrance; wherein it is told that the high priests, seizing them again afterwards, ordered them to teach no more, and scourged them before releasing them. Gamaliel’s faithful judgment regarding the apostles, together with certain examples and proofs. ^B

7. Regarding the ordination of the seven deacons. ^C

8. The insurrection and calumny of the Jews against Stephen, and his public speech concerning God’s covenant with Abraham, and concerning

^A the twelve patriarchs; in which is contained the account of the famine, the purchase of grain and the recognition of the sons of Jacob, and the birth of Moses, and the divine vision granted to him on Mount Sinai, the departure of the children of Israel, and the formation of the calf down to the times of Solomon and the construction of the temple. The confession of the super-celestial glory of Jesus Christ revealed to Stephen, in which having been pelted with stones, the same Stephen piously fell asleep.

9. Concerning the persecution of the Church and the burial of Stephen: in which is also treated Philip the apostle, who healed many in Samaria.

10. Concerning Simon Magus who having believed was baptized with many others: in which is treated the mission of Peter and John ^B to them, and the invocation of the Holy Spirit upon those who were baptized.

11. That the participation of the Holy Spirit is given not for money nor to hypocrites, but to the holy through faith: in which are set down the matters regarding the hypocrisy and rebuke of Simon.

12. That God prospers salvation for the good and faithful, taking the argument from those things which happened concerning the eunuch.

13. Concerning the divine calling of Paul from heaven to the apostleship of Christ. In which is treated the healing and baptism of Paul through Ananias according to the revelation of God, and his freedom of speech, and his meeting with the apostles ^C through Barnabas.

14. Concerning Aeneas the paralytic healed in Lydda by Peter; in which are the matters concerning Tabitha the friend of widows, whom Peter raised from the dead through prayer in Joppa.

15. Concerning Cornelius, and all that the angel said to him, and what in turn was revealed to Peter from heaven concerning the calling of the nations. In which [it is told] that Peter, being sent for, came to Cornelius. A recapitulation by Cornelius of the things which the angel had testified and had narrated to him, Cornelius. Peter’s instruction concerning Christ, and the gift of the Holy Spirit upon those who were listening; and how those from the nations ^D who believed were baptized.

16. Regarding how Peter narrates the following events and each of the things that had occurred to the apostles who were arguing against him at the time they sent Barnabas to the brethren in Antioch.

17. The prophecy of Agabus concerning a global famine, and the collection of alms among the brethren who were in Antioch.

18. The slaughter of James the apostle, in which [is told] the arrest of Peter by Herod; and how the angel by divine command delivered him from his chains. And [after] Peter had appeared [to them]

by night, he withdrew from the brethren. In which [is told] of the punishment of the guards, and afterwards of the bitter and ruinous destruction of the impious Herod.

19 19. The mission of Barnabas and Paul by the divine Spirit to Cyprus, and what they accomplished in the name of Christ against Elymas the sorcerer.

20. Paul’s flourishing teaching concerning Christ, both from the Law and subsequently from the prophets, historical and evangelical, which is both selective and logical. Concerning the transfer of the preaching to the gentiles, the persecution of them there, and their arrival in Iconium.

21. How the apostles, having preached Christ in Iconium, were persecuted after many had believed.

22. Concerning the man lame from birth who was healed by the apostles in Lystra, on account of which they appeared to the local inhabitants to be gods, and were thought to be mad. There, too, Paul is subsequently stoned by the neighboring Jews.

23. That those from the gentiles who believed should not be circumcised, according to the decree and judgment of the apostles; in which is the Epistle of the apostles to those from the gentiles concerning what must be observed. Paul’s disputation with Barnabas on account of Mark.

24. Concerning the catechesis of Timothy, and Paul’s arrival in Macedonia according to a revelation, in which [is told] of the faith and salvation of a certain woman, Lydia; concerning the healing of the slave girl who had a spirit of divination, on account of whom her masters imprisoned Paul. Concerning the earthquake and the miracle that happened there, and how the jailer, having believed in that same night, was immediately baptized with his whole family. That the apostles then left the prison, having been requested to do so.

25. Concerning the sedition which occurred in Thessalonica on account of the preaching, and Paul’s flight to Beroea, and from there to Athens.

26. Concerning the inscription on the altar in Athens, and Paul’s philosophical preaching and piety.

27. Concerning Aquila and Priscilla, and the disobedience of the Corinthians, and the good pleasure of God according to foreknowledge regarding them, which was revealed to Paul; in which [is told] of Crispus the synagogue leader who, with certain others, believed and was baptized; that when a sedition was stirred up in Corinth, Paul withdrew, and having come to Ephesus and disputed, he departed; concerning Apollos, a man both eloquent and faithful.

28. Concerning the baptism and the gift of the Holy Spirit given through the prayer of Paul to those in Ephesus who believed, and concerning the healing of the people; in which [is told] of the sons of Sceva, and that one must not approach unbelievers and those who have shown themselves to be unworthy of the faith.

Also concerning the confession of the believers; concerning the sedition stirred up at Ephesus by Demetrius the silversmith against the apostles. ^A

29. The circuit of Paul, in which is also recounted the death of Eutychus and his recall from death through the prayer of Paul. His pastoral exhortation as to what sort of pastor one ought to have, addressed to the presbyters who were at Ephesus: in which is also Paul's sail past Ephesus as far as Caesarea Palaestina.

30. Agabus's prophecy concerning the things that were to happen to Paul at Jerusalem.

31. Jacob's (James's) exhortation to Paul concerning the not appearing to circumcise the Hebrews.

32. ^B Concerning the disorder stirred up at Jerusalem against Paul, and how the tribune rescued him from the crowd, in which Paul also recounts in order concerning himself and his own calling to the apostolate. Concerning those things which Ananias said to Paul in Damascus, and the vision and voice of God that once happened to him in the temple: and when after these things Paul was about to be scourged by them: where, having said that he were a Roman, he was set free.

33. Concerning those things which Paul, having gone down into the council, suffered and said; and that he acted uprightly.

34. Concerning the conspiracy planned by the Jews against Paul, and the revealing of it to Lysias. In which [it is told] that Paul was sent on to the governor at Caesarea with soldiers and letters. ^C

35. Tertullus's accusation against Paul, and his defense before the governor.

36. Concerning the succession of Felix, and the promotion of Festus, and the interrogation of Paul before him and his appeal.

37. The arrival of Agrippa and Bernice, and the questioning of the things concerning Paul: in which is Paul's apology before them concerning his legal worship and his calling to the Gospel: that Paul does no injury to the Jews, as Agrippa said to Festus.

38. Paul's voyage to Rome, full of many and very great dangers: in which is narrated also Paul's exhortation to those who were with him concerning the hope of salvation. Paul's shipwreck, and how they escaped unharmed to the island of Melite, and what miracles Paul performed therein. ^D

39. How from Melite, Paul arrived at Rome.

40. Concerning Paul's discourse to the Jews who were at Rome.

There are forty self-contained [chapters] that have been revealed. And those sub-chapters added to these are forty-seven.

EXPLANATION OF THE ANCIENT HOLY MEN BY AN ANONYMOUS AUTHOR

AND ALSO BY OECUMENIUS

CHAPTER I. De doctrina Christi, quae fuit a resurrectione et apparitione ad discipulos: et de promissione sancti Spiritus, de visa Christi assumptione, et de glorioso ejus secundo adventu.

I, 1-2. "The former treatise I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen."

"The former treatise," he says, not "Gospel," although Paul calls his own writing a Gospel when he asserts: "According to my gospel." For they avoid arrogance everywhere. Just as Matthew also says: "The book of the generation." But if Mark says: "The beginning of the gospel of Jesus Christ," he does not on that account call his own writing "The Gospel," but rather Christ’s preaching. For the beginning of Christ’s preaching was the coming forth from the preaching of John. The beginning, however, of the revelation of the mystery of Christ and of His incarnation was the birth from the Virgin, and whatever followed upon these. Which beginning Matthew also used for his own writings, and this Luke himself: which writings the faithful afterwards deemed worthy to call Gospels, as truly containing the Gospel, that is to say, the doctrine of Christ. But when he says, "of all," he seems to contradict the evangelist John; for the latter says that it is not possible to write these things, for neither could the world contain the books that should be written; whereas this one says he has written a book "of all" from the beginning up until the assumption ^C. What then shall we say? That he says he [has not omitted] ^C

anything of those things that are connected and urgent, in which the divinity and truth of the preaching are grasped. For John himself also ^A discussed all these things. For they left nothing out through which the dispensation of the Word according to the flesh is believed and known, and his greatness according to his divinity shines forth and is made manifest. "O Theophilus."

Commentary on the Acts of the Apostles

^A From this we learn that even after the resurrection he was teaching the disciples. "And eating with them." Feeding and drinking together. That is, sharing salt, sharing a table. "He charged them not to depart from Jerusalem, but to wait for the promise of the Father." He commanded them not to depart from Jerusalem, desiring to make the account of the resurrection firmer among them through the miracles that were wrought by the invocation of the Crucified, and through the tribulations which they suffered from the Jews, yet did not fall away from the friendship of the One who had been crucified and had risen, but rather remained steadfast to Him. For if they had departed from Jerusalem immediately, and none of these things had followed, the resurrection would certainly have been suspected. Furthermore, there were many there who were about to believe. At the same time, it was necessary for them to wait, so that no one might say that they had abandoned their acquaintances and gone to strangers to boast of themselves. Also, because they were not yet armed with the power of the Spirit, they would have been useless for the struggle against ^B their adversaries. "The promise of the Father." And where did the Father promise this? We say, therefore, that the saying must be understood through the ellipsis of the preposition "from," so that the sense is: "Wait for the promise from the Father which I made to you concerning the Holy Spirit"; or also because, as He Himself says, "What I heard from the Father, these things I announce to you," the promise of the Holy Spirit, even if it was made through Him, nevertheless originated from the Father. But if you seek testimony from the Spirit Himself, Joel is a trustworthy witness to confirm the word, saying: "I will pour out of my Spirit upon all flesh." "Which you heard from me." When did they hear it? When He said: "It is expedient for you that I go away; for if I do not go away, the Paraclete will not come to you." And again: "I will ask the Father, and He will give you another Paraclete." But if the Spirit had not yet arrived, how had He said: "Receive the Holy Spirit"? Either because He said this to make them capable and suited for the reception of the Spirit (and they received Him when He descended); or because He spoke of the future as if it were present; or because the giving of the Spirit is either purgative or perfective. The completed ^D coming of the Spirit upon the apostles, therefore, which is what renders one perfect, so that one may also make others perfect, took place at the time of Pentecost, but He did not come while He [the Lord] was present; for if the Lord had departed then, while the Spirit remained, there would not have been such consolation, for they adhered to Him so strongly that they could hardly be torn away. The Spirit did not descend immediately, however, but after eight or perhaps nine days, so that, having been a little sorrowful, they might be established in a state of desire and need for the promise, and thus receive it...

^A in his advent, they might receive pure and perfect joy. Furthermore, it was fitting that our nature should appear in heaven, that reconciliation should be accomplished, and then that the Spirit should come. Consider, moreover, lest they flee again after the Lord was assumed, how he holds them all there by this expectation, as if by a certain chain.

« For John indeed baptized with water. » The apostles were baptized with water in the beginning, and after this also with the Holy Spirit. Here he now manifests his power over John, just as when he said, « He who is least in the kingdom of heaven is greater than John. » ^B « But you shall be baptized with the Holy Spirit not many days after these. » He said "You shall be baptized," but not "I will baptize," adopting meekness and shunning arrogance. Especially since John had previously taught this, when saying, « He will baptize you in the Holy Spirit and with fire, » it would have been superfluous for him to add it himself. But does he not baptize by grace in the upper room without water? Indeed, for the Spirit is more efficacious, through whom even water works, since Christ himself was also anointed without oil.

I, 6. « Therefore, when they had come together, they asked him, saying: Lord, do you at this time restore the kingdom to Israel? » Observe here. Since they had asked before the passion about the consummation of the world, they no longer ask about this, but about an earthly kingdom. ^C For they were still disposed in a more imperfect manner. They asked together, having gathered, that they might prevail through their number. But having heard before the passion that no one knows the day, yet now they ask again. For because they had heard that they were about to receive the Spirit, as if they were now worthy, they wished to know and were eager to be freed from their difficulties. They did not say, "When?", but, "If at this time?", "If now?" they say; so much did they desire the day. But to me it seems they had not even clearly grasped what the kingdom was. For the Spirit, who would teach them, was not yet present. They said, "Do you restore," because they were by now imagining greater things concerning it. Therefore he spoke to them more openly. For he did not say, "Neither does the Son know," but, « It is not for you. » And lest they should become despondent, he added, « But you shall receive power, » and the rest. And they indeed did not ask about the consummation, but he teaches what they did not ask; ^D for it is the mark of an excellent teacher to teach not what the disciples desire to learn, but what is useful for them. For this reason he did not answer their question, as having nothing useful in it, but taught what was pressing; for there was great need of the Spirit for them at that time.

« But he said to them: It is not for you to know times or seasons. » He keeps them at a distance everywhere from the knowledge of future things.