was taken down by some tachygrapher while Theophylact was explaining the Acts of the Apostles to his people, or that it was extracted from another, fuller commentary of his. Yet, that neither of these occurred—even though either one might suffice to attribute it to Theophylact—is argued by a similar inscription prefixed to the Proem of his commentary on the four Gospels, which exists in the Imperial Library at Vienna, in codex 271, and which reads as follows: *Ερμηνεία τῶν τεσσάρων Εὐαγγελιῶν ἀπὸ φωνῆς Θεοφυλάκτου ἀρχιεπισκόπου Βουλγαρίας*, "Interpretation of the four Gospels from the voice of Theophylact, Archbishop of Bulgaria." And yet, the Proem on the four Gospels that follows in the same manuscript is the very same one that those codices bear which are marked with the customary epigraph, namely: *Θεοφυλάκτου Ἑρμηνεία εἰς τέσσαρα Εὐαγγέλια*, "Theophylact’s Interpretation on the Four Gospels"—although the commentary itself, for I know not what reason, is not present in the cited codex; for the Proem is distinct from the body of the commentary itself. Perhaps for those who inscribed it in this way, *φωνή*, "voice," is equivalent to "Exposition," in which sense *γλῶσσα*, "tongue," is sometimes used.
I have pursued these matters at some length, not to claim this commentary definitively for Theophylact—as I know that to be impossible, since another codex, equally if not more ancient, explicitly attributes a different and separate commentary on these same Acts of the Apostles to Theophylact, namely the one edited by Sifanus—but to show that the view of those who wished it to have a place in the third volume of this edition is by no means to be condemned, even though it had long since been published for the most part under the name of Oecumenius. And I thought I should discourse on these things all the more, because the following commentary is likewise being snatched away from Oecumenius. By what right, I shall demonstrate a little later, as soon as I have finished what I still have to say concerning this commentary.
VII. Whenever I noticed that this commentary agreed with the Oecumenian one—for so I call the one that appeared published under his name—in the manner mentioned above, whenever I suspected my own copy to be faulty or mutilated, which frequently happened, I consulted it in order to find a remedy for the detected wounds; which usually succeeded quite happily, given that it seems to have been taken from a cleaner and more integral codex. Sometimes, however, both texts appeared corrupt to me, as neither provided a coherent sense. Then, indeed, I took refuge either in the Sifanian commentary, or in the Florentine transcript, or in the primary source of them all, Chrysostom, and sometimes in all of them. The reader will be able to observe some examples of this noted in the lower margin of the pages. But when the sense was correct, even if I saw that Chrysostom or any of the aforementioned commentaries disagreed in words or order, I decided that nothing should be changed in my copy. For it was established for me to edit not any and all other commentaries—however they might sometimes be preferred for their abundance or elegance—but only this Vatican one; wherefore I considered it my duty to labor only regarding its correction and preservation from the injuries of copyists. Hence I also took care to have it printed in such a way that, as closely as possible, it might represent the Vatican codex itself.
For which reason, since in the Vatican codex the text of the Holy Scriptures is first presented divided into various readings, which are read by the Greeks in the holy liturgy during the Paschal season, with a note indicating on what day each is to be recited; and furthermore, the entire book of the Acts of the Apostles is divided into forty, rather than twenty-eight chapters, as is common among us and the Greeks; I thought this whole arrangement should be retained. Yet, in order to consult the convenience and utility of the students, I have added the number of the same chapters—both in the lateral margin and at the head of the pages—according to the partition customary among us and the Greeks. But because the aforementioned readings do not immediately succeed one another, but often have interspersed between them more or fewer passages which are by no means customarily read in the holy liturgy, the scribe who wrote out the Vatican codex placed these words in the margin, or even within the body of the page, to indicate their beginning and end: *ἀρχή*, "beginning," *τέλος*, "end." And because all these readings, just as in our liturgy, so also in the liturgy of the Greeks, begin with these words: *Ἐν ἐκείναις ταῖς ἡμέραις*, "In those days"—often also some words are added or repeated for a clearer commencement of the sense—the copyist also wrote these in the margin alongside the text. But since these would be less necessary, and indeed could produce some confusion for the readers, and on the other hand I had found them not sufficiently accurately noted, I thought it better to omit them entirely; especially since, from the ecclesiastical...
417 IN THE SUBSEQUENT WRITINGS OF THEOPHYLACT. 418 by Kollar, the most deserving keeper of the praised library. The same man, however, encountered a doubt while he was describing it, as I did while interpreting it. But he, what I was not permitted to do, although I greatly desired it, brought to execution. He consulted, namely, codex 222, in which Lambecius and Nesselius affirm that Theophylact’s Commentary on the Catholic Epistles is likewise contained, so that by this comparison of both codices he might detect whether the Commentary in each was the same or different. He found, however, not without astonishment, that it was different; and moreover, that it was such a one that, in his judgment, it bore the genius, nature, order, and style of Theophylact all the more, the more the other seemed to him alien from all these. Nor did this man, most loving of the public good, stop here: but he undertook the work of copying out the three final leaves of this latter Commentary of its own accord, to serve as a specimen; and with these leaves, along with two others from the former Commentary, sent to the editors, he made them certain of his doubt, and most kindly offered his services to the public. They, having carefully weighed the matter, immediately decreed that the former Commentary should be rejected from this edition: especially since it had meanwhile been discovered by me that it was nothing other than a mere Catena of certain Greek Fathers on those Epistles, clearly similar to that which exists at Oxford in the library of New College, codex 58, from which Christian Wolfius selected and brought forth some things in volume III of *Anecdota Graeca* from page 92, and in volume IV from page 1. For after having made a collation, I had discovered that all those things existed word for word in the aforementioned copy, with this sole difference, that in the Oxford codex the names of the Fathers whose words are cited were accurately noted, whereas in the Viennese one, with the exception of one or two, they are entirely omitted: a circumstance which greatly tormented me as I interpreted; for with those names removed, and with no connection appearing between the things being said, it would be mocked as not some sort of Commentary, but as disconnected sweepings, and sand without lime, as the saying goes. But, you will say, if this is so, how did the illustrious Lambecius unhesitatingly ascribe to Theophylact a Commentary of this kind? I respond that it was for the same reason that he attributed two Commentaries on the same Epistles, although diverse, to one and the same author. Namely, he did not read those Commentaries himself, nor did he labor to determine their authors; but, having found notes on the front of the codices, he gave credit without any examination. When, therefore, he had read in that Commentary annotated by the hand of Tegnagnelius, his predecessor in the stewardship of the Imperial library: *Commentary of Theophylact*, just as I myself saw while I was staying in that city, he thought this was enough for him to count it among the Works of Theophylact. And yet it is clearly evident that Tegnagnelius adjudged a Commentary of this kind to Theophylact for no other reason—and that a most infirm one—than that it was joined to certain Commentaries of Theophylact in the same codex, and seemed to have been written by the same hand.
X. Therefore, with the aforementioned Commentary being entirely rejected from the genuine Works of Theophylact, the curators of this edition deemed it appropriate to substitute another in its place, which, in the judgment of the illustrious Kollar, bears the genius and style of Theophylact; and to that end they handed it to me to be rendered into Latin. But before I myself applied my hand to a version of this kind, I decided to compare those few leaves which I said were sent here from Vienna for the sake of a specimen with the Commentary of Oecumenius, especially since, while reading the first page, I seemed to have read something similar before in another author who did not come to mind at that time. Having therefore collated those leaves, I found that the one Commentary agreed with the other in such a way that I perceived the Viennese and the Oecumenian to be one and the same: not, indeed, that they agreed completely and everywhere; but because whatever diversity was in it could easily be attributed to the variety of the codices. When the curators of the edition found this out, they determined that everything ought to be done to detect some genuine Commentary on the Catholic Epistles, different from the Oecumenian; but if that should result less to their wish, it was to be inquired whether there were sufficiently valid arguments at hand by which the Oecumenian Commentary itself could be admitted into this edition with equal right, and be published to the light inscribed with the name of Theophylact. Defeated in this first hope a little later by the most unexpected death of Ignatius Inicci Accioli, papal legate to the King of Spain, by whose aid alone they hoped that they could obtain a copy of that Commentary inscribed *to Theophylact* on the Catholic Epistles, which is said to be kept in the most celebrated Escorial library, and which alone remained to be consulted, they turned their spirit and effort toward the other: in which they had become partakers
[removing] the other from these, by either placing some words of the Scripture—with the Greek text left entirely intact—repeatedly into the version; or, if that were less sufficient for removing the confusion, I translated the very text of the Scripture elsewhere and slightly inverted the position of the Commentary. I have noticed this confused and less appropriate collocation of the sacred text not only in this work, but also repeatedly in the Commentaries of others, and indeed even in those of Theophylact. This preposterous arrangement seems to have arisen from the fact that the exposition was not originally placed under its own proper text; but was put in the lateral margin by the authors or collectors, sometimes alongside, sometimes even below—of which thing many examples remain—and then was placed by copyists according to their own caprice or lack of skill, having dissected it from the sacred text. It at least seems certain that the variation which exists in different codices, or the confusion in one and the same codex, could have arisen from this cause; so that no one should be astonished if the Scripture text is seen to be arranged and divided here differently than in the Oecumenian Commentary: although Hentenius also introduced some change there, as he himself confesses, having brought forward the reason for the change.
Another thing, of which I would wish the reader to be forewarned, is that in the Viennese codex, the argument for each individual Epistle is indeed prefixed to them; but the Epistles themselves and their Commentaries are organized as an uninterrupted thread, without the distinction of verses or chapters. I have judged that these should be added for the sake of greater convenience, according to the customary manner of counting used by Latins and Greeks. I have left the arguments of the Epistles in the same way as they are in the codex, lest anyone accuse me of unfaithfulness, and so that the reader might recognize how many chapters the author of the Commentary, whoever he may have been, wished each Epistle to be divided into: for he enumerates more chapters in each than is commonly the custom to enumerate. That enumeration of chapters which is presented in the Oecumenian edition is also shown in the Commentaries. Furthermore, at the end of each commentary, the number of verses which the Epistle exposed in that commentary embraces is noted: which number, especially in the later ones, is much larger than the usual number. I did not wish to correct the errors that perhaps crept into such numbers, thinking it possible that the author, just as he enumerated more chapters, so also enumerated more verses, although I am entirely ignorant of the cause of this matter. But of this work, enough.
SECTION IV. Regarding the oration on the Adoration of the Holy Cross.
The Commentary on the Catholic Epistles closes the number of the exegetical works of Theophylact on the Scripture of the New Testament, as far as I am aware. In the following fourth volume, you will find his other Commentaries on the Old Testament. In this one, however, various short works of Theophylact are subjoined, from which this volume is, for the most part, composed. The first is an Oration on the Adoration of the Holy Cross: which oration was indeed edited in Greek and Latin some time ago by the most learned theologian of the Society of Jesus, James Gretser, in the second volume of *De S. Cruce*. We, however, exhibit the Greek text not from that same Gretser, but described from the Imperial Viennese codex. He took his from the Bavarian-Munich codex. But as far as it was possible to collect from an accurate collation of either text, I discovered that either one was described from the other, or both were described from one and the same codex. For they agree so much among themselves that this collation did not even provide variant readings, if you except one or two. And what is more, both have in the same place and in the same way two little gaps, one of which I filled in myself by conjecture. I subjoin the Latin version, which Gretser, who was very skilled in the Greek tongue, adorned. He added a few notes at the end of the oration; from these, we have selected two, which seemed of some moment, and placed them in their own spot, namely page 458. We have added one or two, to which some variety of the codices gave us an opening. For the rest, this oration is excellent, and most worthy of Theophylact, and in my judgment it bears the mark of his genius and style: for which reason there should be no suspicion regarding its author. It was delivered in the middle of the season of fasting, as is evident from its title, namely on some day of the fourth week of Lent, which is called by the Greeks *mesonēstia*, the middle of the fast, because indeed out of the seven weeks which the Lenten fast encompasses among the Greeks in their entirety, the fourth claims for itself the place of the midpoint. Throughout this entire week, the Cross is solemnly displayed by the priest for the people to adore. Wherefore, on the third Sunday, by which the following
A week begins, is called by the Greeks *Kyriake stauroskyneseos*, the Sunday of the Adoration of the Cross. Besides this homily of Theophylact, there exist many others delivered by more ancient Greek Fathers on this very solemnity, which the aforementioned Gretser most accurately collected and edited in his aforementioned work, *De cruce*. From these it is at least established that the Greek Church and the Latin Church are in most complete agreement on this dogma of the adoration or veneration of the cross; and this is, above all, the benefit to be sought therefrom.
SECTION V. Concerning the Oration on the Presentation of the Blessed Virgin Mary in the Temple.
XIV. Francis Combefis, of the Order of Preachers, translated this oration into Latin and edited it, inserting it into the eighth volume of his *Bibliotheca concionatoria*. When the Greek text of the same, transcribed from the codex of the Royal Library of Paris, fell into my hands, I compared it with the Latin version of Combefis: which, although quite accurate, seemed to me a little more obscure; and so I attempted to produce another, clearer and more polished version. Whether I have succeeded in this, let those be the judges who wish to compare both. Meanwhile, since the illustrious author of the *Prolegomena Dissertation* has announced that this oration will be published with a new version of his own, I am bringing it forth to the light in whatever state it may be. If anyone prefers the other, let him approach the aforementioned Library. This version having been completed by me for some time, another copy of the same oration, transcribed from the B codex 15 (Seldenian) of the most celebrated Bodleian Library, was brought to me from Oxford. Comparing both, I detected faults in each, and found that one excels the other depending on the diversity of the passages. Although the Parisian copy seemed to yield something to the Oxonian, I nevertheless preferred to base this edition on the Parisian specimen, partly because that was the first to be translated into Latin and edited by Combefis, and partly because I had derived my own version likewise from it itself. Nevertheless, I have most diligently noted the variant readings of the Barocci codex (some of which should rather be called corrections) at the lower margin; these may deservedly be held in the place of the codex itself. As regards the oration itself, it seemed so excellent to Combefis that he did not hesitate to assert that Theophylact shows himself to be most wise even in this oration: and not undeservedly so, since a manifold light of eloquence, erudition, and vivid genius shines forth in it. However, more severe critics perhaps will not approve of his describing the taking of the Virgin Mary into the temple, and other similar matters, so minutely, as if he had observed everything with his own eyes. But pardon is easily granted to a Greek writer, as, having followed the tradition already accepted in his own regions, he thought that all these things should not only be recounted by him, but even adorned in the oratorical style. This, certainly, must be acknowledged in Theophylact: that, because he knew well what might especially oppose his own narrative (and this is the same thing, which has impelled some of the recent critics to the contrary opinion), he labored vigorously to remove it from the middle and to reconcile the probability of the whole matter: not to speak of the moral teachings which he wisely elicits from it.
SECTION VI. On the Martyrdom of the Fifteen Martyrs at Tiberiopolis, under the Emperor Julian the Apostate.
XV. This Oration of Theophylact (for so he himself calls this composition) has not only never been printed until now, but has also so escaped the notice of the learned that, of all those who have deliberately written about Theophylact and his works, no one at all has made mention of it. It lay hidden at Oxford in the most celebrated Bodleian Library among the Barocci manuscripts, in a codex that contains various other small works of authors. Nor, indeed, would knowledge of it ever have reached us, had not the ardent desire of those in charge of this edition to omit nothing at all that had Theophylact as its author added spurs to us, so that among other things we also examined the *Catalogus librorum mss. Angliæ et Hiberniæ*, edited at Oxford in the year 1697, for this purpose. C Applying ourselves to this, we fell upon page 28, volume I, number 197, containing a title of this kind: *Martyrium XV martyrum sub Juliano imperatore, auctore Theophylacto*. Having been informed of this matter, the chief patron of this edition (about whom you have some things in the *Prolegomena Dissertation*, number 104), on account of his exceptional D dedication to sacred letters
and his belief that no delay should be permitted, took care to have it transcribed and sent through the Venetian envoy to the King of England A. The transcript sent from Oxford was handed to me to be translated into Latin; and this was, for several reasons, a pleasing task: for I understood that I would be doing a kindness to a most distinguished senator; I would be fulfilling this duty to the well-deserving curators of this edition; and finally, I would be devoting my labor and effort, such as they are, to students of sacred letters. But as soon as I cast my eyes upon the transcript, there was indeed much to fill me with pleasure—namely, the utility and excellence of this little work; but there was also that which displeased me greatly: namely, the sheer and almost incredible corruption of the transcript. But more of this latter matter another time; now for the former. No one, I think, who has perceived and explored its subject matter and the things contained therein will deny the excellence and utility of this oration. It contains, indeed, a fairly unknown history of the martyrdom of fifteen martyrs, who, under the apostate Emperor Julian, shed their blood for Christ at Tiberiopolis; then the translation of their bodies carried out by the order of Michael, the first Christian King of the Bulgarians; and then various and truly notable miracles performed by God through the intercession of those same martyrs, both before and after that translation. Preceding this narrative are some things about the triumph of the Christian faith under Constantine the Great and his three sons; but much more is narrated regarding those things which the faithful of Christ suffered while Julian the Apostate reigned. All of these things, drawn from the storehouse of ecclesiastical history, are presented here not unsuitably B in place of a prologue, and as Theophylact himself says, so that this Oration might have a head and be perfect in all its members. Furthermore, a long narrative is woven concerning the invincible constancy in faith of a certain Cinamon of Adrianople, who was carried away into captivity by the Bulgarians, and concerning Enrabota, brother of the Bulgarian king, who, through the work of that same Cinamon, was converted to the faith and suffered martyrdom for that same faith. In this oration, therefore, are contained few things, but many of great importance, monuments of ecclesiastical history, to which it most highly pertains to commend to the memory of posterity the acts of the Holy martyrs and other things connected with them. But what if it also brings some benefit to profane history? Why, you will find in it some things regarding the kings of Bulgaria that you might seek in vain elsewhere. Other things, too (as will be clear from the appended notes), may be used to confirm or correct what has been said by others; hence, let it be said by right and merit, from the beginning, that a work of this kind is sufficiently useful and excellent, and worthy that it finally be brought to light at last.
XVI. But yet, its value would be diminished in no small way if one could justly have doubts regarding either its genuine author or the truth of the history it contains. But, as it seems to me, no one could call either into question. Not the first; because the codex, which we praised above, explicitly ascribes it to Theophylact, Archbishop of Bulgaria; nor is this inscription refuted by other codices; indeed, there is none at all (as far as we know) that displays the same oration. Nor indeed should the fact that it is found to exist in only a single codex cast doubt in any prudent person concerning its author; since it is clearly established that the works of many authors have been preserved in a single codex; though scholars do not for this reason revoke into doubt whether it belongs to the author whom the codex itself declares. And not to depart from the works of Theophylact himself: there exists one copy that I know of, in the Bavarian-Munich library, of his *Encomium on the Emperor Alexius Comnenus*: and one copy perhaps in the Imperial-Viennese library C (for that another copy is held in the Escorial library of the King of Spain, as some report, is uncertain to us) of his *Commentary on the Catholic Epistles*. On the other hand, there is nothing read in this discourse that does not comport with the author Theophylact. Whatever is narrated in it certainly preceded his own age. Likewise, no one, I think, who has been occupied for some time in reading the works of this author could deny that the style by no means departs from the genius of Theophylact. For a double style occurs in him (as far as I have been able to discover): the one which he used in writing his *Commentaries on the Scriptures*; the other in which he arranged his letters and certain particular little works, or sermons and orations. In the completion of the former, he used a transparent and most plain style; whether because he thought this style should be preferred to others in that genre of writing; or because he mostly used the words of others whose *Commentaries* he was reducing to a compendium, and especially those of Chrysostom. Wherefore, from such *Commentaries* D
A indeed, I believe that the proper style of Theophylact cannot always be detected. But in other works, where he draws both ideas and words from his own reservoir, as it were, he uses a loftier and more difficult style, less accessible; which style is very similar to that which most Greek writers of that age, departing from the simplicity and purity of diction of their forefathers, were wont to use. In these works, therefore, Theophylact very frequently uses metaphors, allegories, and other more vivid tropes or figures, and a more prolix, and finally a looser or more involved phraseology. He also intersperses the words of Scripture everywhere, not only for the reason that he might confirm his own ideas by its authority, but also that he might express them in the very words of the Scriptures. This discourse is clearly of this kind of style; but because it is occupied for the most part with historical matters, it seems a little clearer and plainer here than elsewhere. Moreover, some turns of phrase familiar to Theophylact (as we have observed elsewhere) recur here as well. Besides the character of the style, some judgments or sayings also favor Theophylact—those which indicate an author writing in Bulgaria, as when he calls the fifteen martyrs of Bulgaria wonderworkers, ἁγίους τοὺς καθ᾽ ἡμᾶς, *our saints*, or *who are with us*. He also indicates, if I am not mistaken, that he is a native of the Bulgars, or an inhabitant of Bulgaria, when he exults with a singular and incredible joy over the conversion of the Bulgars to the Catholic faith, and extols the same—now joined to the faithful—with the highest praises; and also when he reveals that the peculiar customs of the Bulgars were well known to him; as when, for example, he relates that the Bulgars were accustomed to make loaves of such size that any one of them would be enough to satisfy ten men. For although these things could not but fit anyone else writing in Bulgaria, yet because no one else is brought forward as the author of this little work, they confirm—not lightly, in my judgment—that Theophylact is its progenitor. B XVII. But now, if Theophylact is to be considered the author of this discourse, as I believe he should be, there can surely be no prudent doubt that his historical narrative is perfectly consistent with the truth; for it is not credible that a man as grave and learned as he would have adopted a trite fable and wished to palm it off on others. But whatever he narrates in this discourse of his, he could easily have known either from some monument existing in the archives of Bulgaria, or from the certain and perennial tradition of the inhabitants. And indeed, although the passion of these martyrs happened long before—that is, in the waning fourth century of the Church, while Julian the Apostate was emperor—yet the translation of their bodies was not so distant from Theophylact’s age that firm monuments could not be available to him; for his episcopate in Bulgaria preceded that event by only about two centuries (as will be established from the things said below). From which no one can fail to see how easily the memory of something of great importance can be, and is wont to be, preserved over this interval of time, even if no visible monument survives. But as regards the aforementioned martyrs, there still stood in Theophylact’s time (as it seems possible to gather from the discourse itself) a temple built in honor of these same martyrs; there existed also the coffers in which their ashes were enclosed, and finally the marble tablets which had originally covered their urns. From these tablets, indeed, as those on which the names of the individual martyrs were inscribed, as well as their way of life, and dignity, and office—as Theophylact himself testifies—he could easily draw the information concerning events which had happened long before, under Julian, and commend them to the eternal memory of men through this discourse. Wherefore, I do not see why full credence should not be given to this history (even if it were written by some other person of less authority than Theophylact); unless perchance it seems to be an obstacle that there is a deep silence regarding this matter on the part of other writers, and that the aforementioned martyrs are not commemorated either in the Greek *Menaia* or in the *Menologies* of the Ruthenians or Muscovites. But regarding the first point, who can assert for certain that this author of whom we are speaking was the only one to commit to writing the history of the passion of these XV martyrs and their translation, when it is known and established that very many works of the ancients have completely perished? Furthermore, how many things are regarded as certain in both ecclesiastical and profane history that rest upon the authority and testimony of a single writer? In particular, the lives and deeds of saints often become known through the narrative of a single, even anonymous, author. But in our particular case, there could be a reason why their martyrdom was not handed down to memory by others. For if the account is taken of both the place and the time in which it happened, everyone will immediately understand that this fact most easily escaped the writers of that age.
A For they attained the palm of martyrdom at a time when Julian the Apostate was endeavoring to raise up the falling cult of idolatry and restore it to its former honor; and thus the affairs of the Christians were in a most distressing state; and most of them were either passing a miserable life in exile, or were wandering of their own accord through deserts and mountains. Indeed, the place where the martyrs fell could hardly have been more impassable and hidden, being as it was a very small city, or rather a tiny hamlet situated on the highest peak of Mount Haemus; for such was Tiberiopolis at that time, as we shall show below. What wonder, then, if the report of this most excellent triumph remained unknown within its borders for so long? And if this was the state of affairs, it will not seem surprising that mention of them is missing from the Greek Menaea, and consequently from the Menologia of the Ruthenians and Muscovites, inasmuch as these were taken and translated from the Greek. But if in these later works some saints are commemorated of whom there is no mention among the Greeks, they belong to that class whose memory is celebrated in the entire Ruthenian Church, not to the number of those whose feast is proper to a certain place or region; of which kind seem to be these fifteen martyrs, who are the subject of the present discourse. For the memory of saints of this category is not usually recorded in the common Menaea, but in the specific registers of the place where their cult flourishes: we shall show later B that such a memory is not missing even for these martyrs. But even if no mention of them occurred at all elsewhere, no authority or value would have been taken away from this oration; nay, it should be judged as even more excellent on this account alone, and we should be all the more grateful that at long last it is coming to light, and the memory of many martyrs and wonder-workers is being rescued from total oblivion and darkness.
XVIII. Such and so great was the utility and excellence of this oration that it would have rendered my labor of interpretation light and even pleasant, had not the extreme corruption of the transcript, as I said at the beginning, caused me no small—nay, a very great—hardship. It was indeed of such a kind and extent that I can hardly imagine anything could have been written more erroneously. For everywhere there occurred repeatedly both the variation of letters, and the combination of several words, and on the contrary, the division of one and the same word. In the vowels, especially, the greatest fault was committed: for vowels and diphthongs, which are now pronounced with the same sound by the Greeks—namely, ŋ, i, υ, ει, οι, ε, αι, ο, ω—were placed indiscriminately. From which you can easily gather that the copyist who transcribed the codex from which our transcript was taken (that this fault does not fall upon the scribe of our copy, I know from elsewhere) was completely ignorant of the laws of Greek grammar; and furthermore, that he copied it not with the very exemplar placed before his eyes (for had he been looking at the letters that were to be transcribed, he would have erred more rarely), but that it was dictated to him by someone who pronounced the letters according to the modern Greek custom, and that he wrote down whatever he perceived with his old man's ears, using Greek letters as best he could. From this it resulted that in a disyllabic or trisyllabic word, four or five errors (especially if account is taken of spirits and accents) would not infrequently occur. Now, how much confusion these vices produce, and how much trouble for the interpreter, everyone can understand, and especially those who are not ignorant of the Greek idiom. Before I set about the Latin version, therefore, it was necessary to clear away the errors and restore the text to its true reading. The method I adopted in performing this task is this: the errors which I detected with certainty and without any doubt, I corrected in the text itself, without placing any note in the margin; otherwise, I would have had to fill almost the entire margin with them. But where I was uncertain whether some word lay in a mistake, or even if I discovered this with certainty, but could not ascertain the word that ought to be substituted by any certain conjecture, I left it as it was in the transcript in the text, and I appended in the lower margin the word which seemed to me to be the reading, with the prefix *io.* or *lows* [ἴσως], *perhaps*, so as to provide space and opportunity for the happier conjectures of others. Nevertheless, I have added some things to these, about the true and genuine correction of which I had the slightest or absolutely no doubt, so that from these, as a sample, the skilled reader may gather the huge errors with which the copy itself was infested in almost every part. Since, however, that codex was copied so carelessly, as we have said, one may also suspect that entire words were sometimes omitted through carelessness; a suspicion which has occurred to me more than once while interpreting. I will indicate in the notes some of the places where the transcript seemed to me not only faulty but also mutilated; others, the reader will be able to…
perhaps detect. But enough now about the quality of the copy. Now I should like to add a few words about the place and time where the martyrs suffered and where their bodies were translated; these facts will in some way illustrate and confirm what is narrated in this oration.
XIX. Regarding the place and time where the holy martyrs underwent their martyrdom, there can hardly be any difficulty, since the author expresses both quite clearly, saying that the place was Tiberiopolis, and that the time was that when the impious Julian held the height of power. He reveals not only the name of the city in which they suffered; he even designates its location, saying that it is situated at the northern region of Thessalonica,A κατ' ἀρχὰς τῆς χώρας Ἰλλυρίδος, "at the beginning of Illyricum." In the epigraph of the oration, it is added that it is called Strumitza in Bulgarian: but I am certain that these latter words were added by some later copyist; first, because in the whole oration that city is always called Tiberiopolis and never Strumitza; and because those words are seen to be situated in the wrong place: they do not adhere to the ancient name of Tiberiopolis as they should, but are placed less aptly after the words "they suffered." Furthermore, there was a faulty construction in the codex (which I have amended in the edition); for when *Tiberiopolis* was in the dative case, as they say, it was followed—with the word *martyrisantōn* (martyred) interjected—by the genitive *eponomazomenēs Stroumitzēs* (of the place called Strumitza). Whoever added those words, however, I believe did so with the intention that the reader, at the very beginning, might understand that the Tiberiopolis in which they underwent martyrdom was to be distinguished from other cities of the same name. For there was another Tiberiopolis in that part of Greater Phrygia which is called Pacatiana; another on the island of Cyprus; and finally, another in Europe by the Euxine Sea; if indeed the place which is now called Barna or Varna (which is not an insignificant city, being augmented by archiepiscopal dignity) was once, as many believe, called Tiberiopolis. Others, however, are of the opinion that Varna is the same as the ancient Dionysiopolis; others, that it is Odyssus or Odessus. It is perhaps distinct from all of these, and taken now for one, now for another of the ancient cities, only because of the proximity of their locations. This much seems certain: those who confuse the Tiberiopolis (of which we speak here)—that is now Strumitza—with Varna or Barna are entirely mistaken; for how far the Strumitzian Tiberiopolis (if I may speak so for the sake of clarity) is from the Euxine Sea is evident from what has been said. For who, unless he were totally ignorant of geography, would say that Varna is at the northern region of Thessalonica at the beginning of Illyricum, as Theophylact asserted of Tiberiopolis? B
Furthermore, from this description it seems manifest that the location of this Tiberiopolis was within the borders of Macedonia, in that part which looks most closely toward Upper Moesia (now called Serbia), which part of Macedonia was for some time subject to the Bulgarian Empire: for it extended as far as Thessalonica, during the reign of Crubus, as Theophylact testifies in this very oration. This location of Tiberiopolis agrees excellently with the site of Strumitza, as is gathered from Nicephorus Gregoras, who entered it when he was passing through that way from Byzantium with ambassadors to the Kral, or King of Serbia, to go to Skopie. It is helpful to present here some of the words by which he describes his journey, as they seem very opportune for confirming what we said above regarding the location and smallness of Tiberiopolis or Strumitza. He says (Histor. Byzant. lib. VIII, cap. 14, num. 6): "We consumed the whole of the day on the journey from the crossing of the Strymon river, and we arrived at a small town (*polichnion*, a small city), which rises almost above the clouds (it is called Strumitza by the inhabitants), set upon a craggy and high mountain in such a way that men sitting on the battlements would look like small birds to those looking up from the valley... Three days from there we turned aside to the small town, *polichnion*, of Skopie, having now entered the borders of the Triballi, and we saw the Axios river flowing past," etc. From these words it is made clear: 1. That Strumitza was situated between the rivers Strymon and Axios, and was about a one-day journey from the former, but a three-day interval from the latter where it flows past Skopie (and therefore from Skopie itself). 2. That if referred to Thessalonica, it was toward the north, just as Tiberiopolis was, by Theophylact's testimony. 3. That the city was very small, or even a small town, resting on one of the lofty peaks of the Haemus mountain; for this mountain divides Macedonia from both Moesias(a). All these things are C
A clear, unless my opinion deceives me. But that point is more obscure: by what reasoning could Theophylact affirm that this city of Tiberiopolis, or Strumitza, is xat' apyàs tīs xwpa upidos, that is, situated close to the beginning of the region of Illyris or Illyricum, when, if taken as Illyris properly so-called—which the Drinus river separates from Macedonia—it would be distant by several days' journey, and would hold the middle ground of Illyricum taken in a broader sense, whose eastern part, or what they called Eastern Illyricum, embraced Macedonia together with the Dacias and the Moesias within its circuit? But the whole difficulty vanishes if Theophylact's words are understood in the way that I am thoroughly convinced they must be understood, B namely that by the name of Illyris we are to signify here that entire tract of territory which the Bulgarians, using the Illyrian or Slavic language (as they still do), occupied and had brought under their own power; and which they inhabited at that time when they were subject to the Emperor of Constantinople (as was the case in the time of Theophylact). Now, of Illyris thus accepted, the first city one encounters coming from Greece, and especially from Thessalonica, is this one of which we are speaking, Strumitza; and this is evident from the fact, which we also observe elsewhere, that the Bulgarians had extended their empire as far as the borders of Thessalonica; and also from the fact that Nicephorus Gregoras suggests that the sacred paschal rites, at which he was present, were celebrated at Strumitza in the Bulgarian or Slavonic language. From which it clearly follows that the Bulgarians, or the Illyrian race, inhabited it at that time. But it is better to cite Gregoras himself, who quite wittily describes the song with which the Strumitzan C Bulgarians celebrated the paschal solemnity. “There,” he says (in the place cited above), “the Pascha was celebrated with difficulty, and contrary to our ancient custom, yet we did celebrate it. For there, all learning, rhythms, and the music of sacred hymnody are held as trifles: for the townspeople use an almost barbarous language, and are possessed of habits that would better befit the plow and the spade. Nor did they produce that sound which, though semi-barbarous, might yet be modulated and perhaps considered a species in itself, like the semi-Lydian, or if I may say so, the semi-Phrygian; but they sounded altogether beastly and mountainous: with which rite nomads themselves might sing, preceding their flocks to the ridges and forests in the new spring, when their pails overflow with milk.” This hyperbolic manner of writing may be pardoned in a Greek man, accustomed to the refined culture of the principal city. Meanwhile, it seems to be concluded from this that the Strumitzan inhabitants were neither Greeks by nation, nor did they use the Greek D language in their sacred rites; and thus they were either Bulgarians, or Servians, or certainly someone among the peoples of Illyricum. For the language which the Strumitzans used to perform their sacred rites appears to have been no other than Slavonic(a). Furthermore, does not Gregoras himself, in the preceding number, warn that the inhabitants of that place (at which time Strumitza was still almost a full day's journey away) were for the most part colonists of the Mysians (or Maesians)? I am indeed persuaded that by the name of Mysians, or Maesians, the Bulgarians are signified here; or the Servians (both are Slavonic peoples) who had long inhabited both Moesias. From which, if I am not mistaken, it is sufficiently verified that Theophylact could not unjustly assert that Strumitza, or Tiberiopolis, was situated very close to the beginning of the Illyrian region.
XX. But perhaps this may cause a scruple for some, that no ancient writer has mentioned any city of Tiberiopolis existing in the place where Strumitza was later. Indeed, Cellarius, a most skillful investigator of ancient geography, recognizes no Tiberiopolis there. Nor is there any mention of a Tiberiopolitan or Strumitzian bishopric in the six Greek Notitiae of the Patriarchates and episcopal sees, which are reported at the end of Codinus’ *De Officiis* in the *Corpus Historiae Byzantinae*. In the *Exposition* of Andronicus Palaeologus the Elder, indeed, the city of Tiberiopolis itself is numbered among the metropolises, and it is said to have been made the LXXV from the LXIII. But that such a city of Tiberiopolis is not Strumitza in the beginning of Illyricum, but rather is Varna on the Euxine Sea, is clearly affirmed in that place...
[Footnote a: I propose this as a mere conjecture. Elsewhere I have heard that sacred rites are now celebrated there in the Greek language. Perhaps Gregoras also wished to note only a corruption of the Greek language when he says that they used an almost barbarous language.]
A
It is situated at Ricia, or rather Varna on the Euxine Sea, as is explicitly affirmed in that place. But these things, however true, should move no one. For not all places are entirely known to ancient geographers or handed down to the memory of posterity; rather, some things are unknown or passed over because of their own insignificance. The remaining writers, in fact, were accustomed to make mention of cities and other places only when the opportunity arose. Wherefore Cellarius, although very diligent, omitted some places; B but especially (which is relevant to our matter) he makes no mention of a Tiberiopolis on the Euxine Sea, which nevertheless can hardly be doubted to have existed. In the Greek *Notitiae* that still survive, some bishoprics have also been omitted, as scholars have noted long since. Moreover, the silence regarding the bishopric of Tiberiopolis may have arisen from the fact that this city, as long as it retained that name, may have had perhaps one or two bishops; since not long after the martyrdom of Theodore, the first bishop of the same city, it was devastated first by the Avars, and then by the Bulgarians, as the author of this very short work sufficiently indicates. C But the fact that it is not found enumerated among the episcopal sees under another name, namely Strumitsa, seems to have been because it was subject to an *autocephalous* archbishop, one of his own right, or constituted under the authority of no patriarch (for the aforementioned *Notitiae* only enumerate the episcopal sees that were subject to the five patriarchs): unless you would rather say that this city is designated in the same *Notitiae* not by the name Strumitsa (since that is Bulgarian) but by some other Greek word: or finally that Strumitsa is not listed because it either attained the honor of an episcopal see too late, or lost it too soon, or was adorned with that dignity only at certain intervals of time (as happened also to other small cities), D and thus it could have lacked this prerogative when those catalogues of episcopal sees which have come down to us were being written.
However, at least this seems to be beyond doubt, that there was a bishop of Strumitsa while Theophylact was alive: for he testifies in epistle 32, according to the edition of Meursius, that he had written to Pelagonios (or Pelagonia) and to the bishops of Strombitsa [*i.e., κὲ πρὸς τὸν Στρουμπίτζης*] and Malesoba. For the similarity and affinity of the name does not allow one to doubt that Strombitsa is the same as Strumitsa: especially since we have demonstrated above that Strumitsa (of which this is the discourse) stood at no great distance from Pelagonia; and even, as I myself judge, from Malesoba: and Theophylact appears to have sent his letters to those three bishops, as being neighbors. Nor did Theophylact merely alter the name of Strumitsa itself slightly; but Cedrenus also calls it Στρούμπιτζαν and Στρουπίτζαν, *Strumpitzan* and *Strupitzan* (unless a typographical error has crept into one or the other place). And indeed, that Cedrenus is speaking in that place of the Strumitsa of which we speak is manifest from the fact that in describing the journey of the Emperor Basil to Serres and Scopia or Scupos, he reports that he approached the same *Strumpitza* where he designates the location of that *Strumpitza* which we establish as Strumitsa, relying on the words of Nicephorus Gregoras. Others call the same place *Strumnitza* with even less difference, as did Ananias, its bishop, who in the year 1565 at the synod celebrated in Constantinople (at which synod Joasaph, the archbishop of that city, was deposed from the patriarchal throne for the crime of simony) subscribed with these words: "I, the humble bishop of Strumnitza, Ananias, have willingly subscribed based on my counsel," as the ecclesiastical or patriarchal history of Emmanuel Malaxos, the Peloponnesian, reports; which Martin Crusius, professor at the Academy of Tübingen, translated into Latin and edited in volume II of his *Turco-Graecia*. From which it follows that Strumitsa was adorned with an episcopal see not only in the eleventh century, in which Theophylact lived, but even in the sixteenth. That this see still exists even in our own time; and was even elevated to metropolitan dignity, was testified to me by Jacobus Nicolai, a *hieromonachos* from Olympia, or from the monastery of Mount Olympus, whom I addressed once or twice a few days before these things were sent to the press, as he had arrived at this city, in order to proceed then to Transylvania to perform the office of priest for the people of his own race there. He first informed me that he had stayed at Strumitsa for almost an entire month. Then, when I asked him about these fifteen martyrs, he replied that not only does their memory flourish in that city, but that a commemoration is made daily by the priests celebrating there: and that every year the solemn festival of these same martyrs is celebrated: and furthermore that a special office and readings concerning their martyrdom are held, and that all these things are contained in a certain special printed booklet in Bo-
-Ascopoli, or, as the Greeks commonly pronounce it, Voscopoli, in Macedonia, a city in which a printing press was established a few years ago. This information, which I was able to gather after long and diligent inquiry from this one sacred monk, wonderfully confirms the truth of the history described in this oration of Theophylact: especially since he affirmed that he had read in the aforementioned booklet all the things that I myself was reporting from the aforesaid oration. Only this he did not hold correctly in his memory, namely, whether it is stated in that booklet that those martyrs suffered their martyrdom under Julian the Apostate. And these things are said concerning the place where the martyrs suffered, and the occasion for it.
XXI. The time, however, when this occurred can be easily determined. For it is known from the inscription and from the oration itself that they shed their blood for Christ during the reign of Julian the Apostate. Since he moderated the empire for a very short time (namely, from the month of November in the year 361 until the 26th day of June in the year 363), it is clear that in defining the time of the martyrdom we can hardly be wrong by a whole year. For it is evident from ecclesiastical history that he began his persecution against the Christians some time after he assumed the empire; and in this very pamphlet we read that the martyrs of whom this account speaks, after their flight first from the city of Nicaea, then from Thessalonica, had sojourned for some time at Tiberiopolis, and by their preaching and miracles had led the citizens there and the inhabitants of the neighboring places to the faith of Christ: a period of time that must have been of some duration, and not altogether insignificant. From this it is deduced with great probability that they underwent martyrdom a few months before the death of Julian, and thus around the beginning of the year 363, or certainly towards the end of the year 362. And there is no more to be said on this matter: it is only to be noted that the day of the martyrdom is placed in this very pamphlet on the 28th of November.
XXII. It seems that we must inquire more diligently regarding the time and place to which the bodies of these martyrs were translated with solemn pomp. Yet let no one here demand that we designate the exact year of this translation: for that is by no means possible to be done, since it is noted down nowhere. Wherefore it will suffice to indicate more recent times, as far as possible. This indeed depends on the time when the Bulgarian nation embraced the faith of Christ the Lord: for it is clearly asserted in this sermon that that translation was performed under the first Christian king of the Bulgarians. Concerning which matter we have said a few things in the Notes which we have appended on the lower margin of this oration, and especially on page 501. Nor do I judge it necessary to pursue or investigate that matter more fully here; since all writers who have touched upon this part of ecclesiastical history agree that the conversion of the Bulgarians happened in the ninth century; they only speculate that it happened twenty years sooner or later. For Greek writers seem to refer it almost to the year eight hundred and forty-six. However, Anastasius the Librarian in his *Life of Nicholas I* provides B accounts from which it is easy to gather that the Bulgarian nation did not give its name to the Christian religion before the sixty-sixth year of the same century. In this also almost everyone agrees, that the first king of the Bulgarians addicted to the Christian religion was [baptized] before Bogoris (Theophylact writes *Borisim* in this oration, the word being slightly changed), who was afterwards called Michael. But again they differ greatly in assigning the cause that induced him to embrace the Christian faith. For some relate that he was moved by the exhortations of his sister, who, while she was staying at Constantinople, had been imbued with the mysteries of Christ; others relate that he was impelled by the calamities of wars and famine; others that he was struck by a vivid image of future torments, which he had drawn from a remarkable painting, and that his eyes were opened to the light divinely infused. But it is not our concern to unravel these things. It is enough for me that Bogoris, or Borisim, for whatever cause—and whether it was one or multiple—was initiated into the mysteries of the Christian religion only around the middle of the ninth century: for from this it is established and made certain that the translation of the holy martyrs, of whom we now speak, occurred as that same century was drawing to a close; and thus that it preceded the age of Theophylact by about two centuries, as we hinted above.
XXIII. But as clearly as the time, at least the approximate time, of such a translation is known, so much the more obscure to us is the location to which the sacred treasures were carried. The author of the oration indeed calls it many times Bpayahnvitav, Bragalinitzan (or, if the 3 is pronounced after the manner of the modern Greeks, Vragalinitzan), and calls it both C πάλιν, a city, and επαρχίαν, a province, or me-
metropolis. But what or where this city may be, or might once have been, I have not yet been able to discover in my inquiries, since I have found it neither noted on geographical maps nor mentioned by any other author. However, since from the nature of the Slavonic language—not entirely unknown to me—and from similar instances that occur here and there, even in Theophylact, I had found by experience that this word ends with a Bulgarian termination (which language is a dialect of the Slavic or Slavonic), I immediately began to inquire whether, if the termination *itza* or *nitza* were removed, a city of this or a similar name existed in Bulgaria, or in some other region whose inhabitants used the Bulgarian language, such as was Bragalinitza, as is clear from the speech itself. But I found no other city that seemed to correspond with it in any way, except Bargala, which pertains to the second Macedonia, a part of the eastern Illyricum: for the name Bargala, when the Bulgarian termination is removed, remains, and agreed with it almost exactly; nor does it seem to be far from Tiberiopolis. Wherefore it is credible that it existed within the borders of the Bulgarian empire at that time, and that consequently the use of the Bulgarian language flourished there at that time.
XXIV. I had written thus far when the aforementioned monk Olympiota informed me that the city of Bragalinitza still exists in the second Macedonia, or, as he himself pronounced it, Bragarinitza; but that from a great city it has been reduced to the condition of a village, and is inhabited by Turks, with a few Christians intermixed; and that it is distant from Strumitza about a five hours' journey. He added that not only does the memory of the translation of the holy martyrs that took place there still flourish, but also that he himself, when passing through there, had seen with his own eyes the foundations of the temple which was said to have been built in their honor long ago. I do not have enough further information about these saints. For the rest, the most distinguished continuators of Bollandus, who have deserved so well of the Christian republic, will in their own time discuss, illustrate, and set forth this entire history most accurately and with the greatest force of erudition, as is their habit. Meanwhile, it will not be the least praise of this edition that it has provided an opportunity for such eminent men to complete this task, as it seems it will in fact do; since one of them, a man famous for his all-encompassing erudition, Joannes Stiltingius, whom I myself consulted about this matter by letter, responded with his usual kindness that he had not seen the acts of these martyrs.
SECTION VII. Concerning the Allocution to a Familiar relative to the things of which the Latins are accused.
XXV. This Allocution, which others call the *Epistle to Nicolaus the Deacon and Canstrisius*(a), was famous even at that time, when it still lay unpublished in certain more notable libraries. For not only had all those who wrote about the works of Theophylact made mention of it, but also some of its fragments remained obvious to everyone, being inserted in the *Jure Græco-Romano* which Leunclavius published, and also in the *Græcia Orthodoxa* edited by Allatius. But these had so sharpened the minds of the learned that they desired most of all to discover, from the very source, what kind of mind had resided in that sufficiently ancient author, that most learned and famous archbishop, regarding those things which have long kept the Greek Church severed from the Latin Church by an unspeakable schism. The first (of those I know) who seriously set his mind to fulfilling these most just desires of men of letters was the very generous patron of this edition, whom we have already mentioned above, and who, ever since the year 1753, had taken pains to have it transcribed from the codex *Cæsareo-Vindobonensi*, so that it might be inserted into this third volume of the Works of Theophylact as a no small ornament of the same. In the following year, I myself donated it to the Latin tongue; from which the learned author of the preceding Dissertation excerpted some portions for his own use. That it was to be made public property in this edition—the learned were warned both in the aforementioned Dissertation and also in the *Declaratione Græco-Latina*, which was issued to the light together with the first volume in the year 1754. But since the printing of this volume was delayed longer, for the reason we have mentioned, the most learned man Joannes Aloysius Mingarellius, a canon regular of the congregation of Saint Augustine of the Rhine, perhaps so that he might more speedily satisfy the
vows, thought fit to have it inserted into his *Fascicle of Anecdota*, which he published in the year 1756. And although this happened somewhat unpleasantly for the supporters of this edition, because they suspected that some of the praise for it might thereby be snatched away, it nevertheless turned out very conveniently for me: for thus I was able to perform the collation, which I was intending to do with the Bologna text, much more easily, now that it had been published. Moreover, Mingarellius joined to the Greek text a Latin version that is certainly accurate and polished; and for this reason, I was for a long time very much inclined in my mind to adopt it for this edition. But at length, thinking that there was no reason why I should deprive myself of the version which I had acquired by right of time, and after it had been wrestled, through no small effort, from a manuscript that was difficult for many reasons, I decided that I should not condemn it to perpetual darkness, and that I would place it here instead. However, since the Bologna manuscript, when compared with the Imperial-Viennese codex—which does not betray a very great antiquity—sometimes seemed to me clearer and more emended, I was able, with the help of the latter, to correct some errors in my manuscript (though I had previously removed several by conjecture alone), and from that, it was also permitted to me to perfect my version a little; thus the most excellent Mingarellius, who indicates that he was induced to publish this *Allocution* for this reason above others, so that the edition of Theophylact’s works might be perfected more and more, has not entirely missed his goal. And indeed, the reader will easily perceive from the variant readings which I have noted at the bottom of the pages that the Bologna codex, although for the most part clearer than the Viennese, can in turn be—and indeed ought to be—corrected in certain places by the Viennese codex. And surely no one, I think, who is willing to weigh the few notes I have added, will deny that the Viennese reading is to be preferred in certain passages to the Bologna one. We have also added variant readings that appear in the excerpts of Chomatianus, not indeed all of them, but only those which seemed to be of some importance. But now let us say a few things about the *Allocution* itself. A XXVI. Perhaps there will be those who, thinking that this little work of Theophylact could be of use only for hardening the followers of Photius in their schism, might bear it ill that it is being brought into the light of day by us, or at least might be surprised. But we are so far removed from the opinion of those who think in this way that we not only do not suspect that there is any danger lurking in its publication, but we also trust that a manifold fruit will accrue to us therefrom: namely, first, that our good faith in publishing the works of Theophylact may become clear to all; next, that the enemies of the Latin name may perceive that we have such confidence in the equity of our cause that we do not fear to bring forward into the public view the arguments that are brought against us; finally, that the Photians (for so it pleases me to call those of the Greeks who adhere to the schism, that I may distinguish them from their noble nation, which I greatly love and, as is fitting, cherish) may eventually learn to think more justly of the Latin Church and adopt a more moderate frame of mind. I trust that this will indeed happen if, with the storm of passion settled and prejudices set aside for a little while, they are willing to direct their mind and spirit toward the principles of Theophylact (whom they otherwise highly value, and not without reason). If they do this, they will surely admit that B there are neither many errors of the Latins, nor are they such as are fit to cause a rending of the Churches, and that none of them pertains to the head of the faith. They will admit that such errors, as they conceive them, are amplified beyond all reason and measure by certain more fervent (b) zealots of orthodoxy; and that some need no correction, while others need but a moderate one, so that it is of no great concern to the Church if it is carried out. They will admit that almost the entire cause of the dissension between the Greeks and the Latins should be reduced to the single particle added to the Creed, the *Filioque* (c), and that therefore peace with the Latin Church should not be disturbed on account of unleavened bread, nor on account of fasts (d), and still less on account of other considerations. They will admit that many things which are to them errors are mere customs (e), some indeed introduced out of piety, others out of a provident disposition. Finally, they will admit that out of a mere defect of charity, ambition, and pride (f), out of zeal not according to knowledge, and out of a blind self-love (g), so many C piles of...
Latin errors have been leveled with such bitterness. Therefore, let them read and read again, and weigh more accurately what that great doctor of theirs, by no means addicted to the Latins, wrote in this Address of his against the excessive, immoderate, and altogether irrational zeal of the Photians of his own time; and let them not wish to overstep so enormously the limits set by him. Let them think again and again what he would have written if he had fallen upon these times, in which their zeal, or rather hatred, for the Latin Church has flared up even to madness. And indeed, with what spirit would he now exist, or what, I ask, would he write, if in the History of the Patriarchs written by Dositheus, augmented by Chrysanthus, and edited at Bucharest in Wallachia in the thirteenth year of the present century, he were to discover all those kinds of slanders heaped upon the Roman Church, which even his most hostile enemies had ever invented? What if there fell into the hands of Theophylact a pamphlet published two years ago in Constantinople, which contains the encyclical letter of Eugenius the scholarch on the Holy Mountain, in which the preconceived errors of the Latins are said to be most numerous and innumerable, and are amplified in an amazing way? "Furthermore, it contains the 'Our Father,' adapted skillfully by some wise priest to the Pope as if he were the God of the Latins," and it even exhibits the entire Lord's Prayer adapted neatly by some learned priest to the Pope, as the God of the Latins. O truly remarkable invention of the most learned priest (a)! What if Theophylact were to cursorily glance through that Pseudo-evangelical "Trumpet" of some Macarius, printed in this city in the year 1754 with surreptitious types (copies of which were therefore consigned to the flames by public authority), inflated and blown up for the very purpose of inciting and inflaming the hatred of the populace, in place of Christian charity? To this is prefixed a preface by a Greek man, Ephraim, fully responding to the work itself, where he writes with the utmost and incredible impudence that the Latins are "truly pneumatomachs, antichrists, and antitheos, since they worship the creature, namely their own pope, in place of the Creator"; and he says that the Roman pontiff himself not only "destroys the authority of the Lord upon earth, and confines Christ to heaven alone, so that he himself may appear as an earthly God," but also that he is no longer "ordained by prayer and the invocation of the Holy Spirit, but by the observation and handling of members," words which natural modesty forbids from interpreting. What finally, if he heard that satanic saying (I use Theophylact's word, for no more apt one occurs here), that saying, I say, which is said to be bandied about by the Photian herd and instilled more deeply into the simple common people, namely: "Muhamedism is better than Latinism"? Would he not, upon hearing these things, seized with the greatest grief of soul and indignation, exclaim: What fury, O citizens, what such license of the tongue (b)! Verily, I fear lest what happened in his own age might now happen to Theophylact.
A he feared would happen to him, namely that some of the more fervent Photians, reading how sharply he lashes out in this little work of his against their immoderate zeal, their defect of charity, their ambition, and their dropsical pride—where judgment is turned into contempt and esteem—might condemn him for crass ignorance and judgment in sacred matters, or even for carelessness, and indeed for the betrayal of the Eastern dogmas. Others, however—one would hope—might be moved by the authority of this most serious man and easily persuade themselves that the errors of the Latins are neither many, nor of such a kind as would be capable of rending the Churches, nor such as pertain to a head of the faith. But these same individuals, perhaps relying on his authority, might contend that they are justly estranged from the communion of the Latins, who added to the Creed the clause by which it is declared that the Holy Spirit proceeds also from the Son. B Therefore, it pleases me now to address them briefly, in a friendly and brotherly manner, and, to use the words of Theophylact, simply and candidly, as it entirely behooves a disciple of the fishermen.
XXVII. And first of all, as far as the present matter is concerned, I would wish them to be premonished that it is the disposition of the mind, rather than the words, that should be observed in Theophylact; and furthermore, whatever his sentiments may have been, his authority in this matter is not to be highly esteemed. As far as the first is concerned, I am certain he was so disposed in mind that if, during the time he lived, the procession of the Holy Spirit also from the Son had been called to examination and defined by some council gathered from both Greeks and Latins, he would have undoubtedly stood by the judgment and declaration of that council: just as very many Fathers, most excellent in holiness and doctrine, stood by the Council of Florence, and adhered to it perpetually and most constantly. C That Theophylact was affected by this disposition of mind, I conclude from his extraordinary love of peace and union, which shines forth clearly both in his other works and, most especially, in this very Allocution. But since he flourished before this controversy had been defined in any ecumenical synod (for it was first defined in the Second General Council of Lyons, in the year 1274), and since the heat of disagreement and schism—first stirred up by Photius, then not long before renewed by Michael Cerularius—was raging most vehemently during that time, it is not very much a matter for wonder if Theophylact also suffered himself to be swept along, at least to some degree. Yet because, for the reason we mentioned above, it is unknown to us whether his fervor grew into heretical obstinacy, we therefore condemn neither him of heresy, nor of formal, as they say, D schism (a); nor do we in any way begrudge him the title of a holy man, by which he is commonly distinguished by the Orientals.
XXVIII. But this very fact, which serves to purge or excuse Theophylact from these offenses, contributes as much as possible to diminishing his authority in this part. For since this controversy had not yet been subjected to examination by careful study and common consent in a council gathered from Greeks and Latins—which was first done in the aforementioned general synod—he could easily have been ignorant of the foundations upon which the Latin position rested, or in what sense they asserted that the Holy Spirit also proceeds from the Son, and what legitimate reason or cause they had for thinking that the particle *Filioque* ought to be added to the Creed of the Church for its own use. That this thing was indeed unknown to Theophylact can scarcely be doubted if the arguments with which he himself defends his case are weighed a little more attentively. For would he ever have used those evangelical words, *Show us the Father* (which indeed teaches that the Holy Spirit proceeds from the Son), *and it is enough for us* (b), if he had known that there were so many Fathers, and indeed most approved ones, and not only Latins, who flourished before the beginning of the dissension (to whom, therefore, no one truly thinking rightly could deny the name and rank of approved Fathers), but also Greeks, who handed down our position? Here, indeed, before I proceed further, I cannot restrain myself from vehemently complaining and expostulating regarding the manifest injury that the Greeks of our age do not fear to inflict not only upon the Latin, but also upon the universal Church, while they contend that this controversy of faith must be judged only by the Greeks, and defined according to their opinions. What then? Is the Catholic
Church confined within the borders of Greece or the East alone, even in the first centuries? Or must divine tradition, whose peculiar endowment it is to flourish always and everywhere, be drawn and weighed only from the Eastern Church? Who granted the Orientals this prerogative? Was it Christ, who commanded the Gospel to be preached in all the world? Was it the apostles, who announced it everywhere on earth; and whose leader, Peter, established Rome as the seat of both his doctrine and his authority? Where also Paul, having discharged the office of teacher for two years—not to mention the other apostles, some of whom disseminated evangelical doctrine in various provinces and kingdoms of the West through their own efforts, others through disciples established by themselves. Therefore, even if no testimony could be brought from the Greek Fathers for the Latin dogma, would not the unanimous opinion of the Latin Fathers be sufficient, not only that it should be absolved from every suspicion of error, but also that it should be attributed to the apostles themselves? And surely, if this consensus of the Latin Fathers did not escape Theophylactus, upon what grounds did he dare to affirm that this is taught by none of the approved Fathers, challenging us with evangelical words: Show us the Father? Are not Cyprian and Ambrose approved Fathers, whose testimonies the third ecumenical, or Ephesian, council uses? Is not the most approved Father Leo the Great, whose writings the fourth council called a *column of orthodoxy*? Is not the approved Father Augustine, whom the sixth council pursued with the highest praise just as much as Ambrose and Leo themselves? If, however, he was ignorant of this, it follows that his store of ecclesiastical erudition was much poorer than as befitted an archbishop of such a name: and thus his authority, in this regard, is not greatly to be esteemed. But what is more displeasing is what he adds: For if he is approved, he did not say it; and if he did say it, he is not approved. Which words seem to reek of a heretical spirit: for heretics are accustomed to measure the authority of the Fathers by their own opinion, and to pass judgment upon it; and while they dissent from them, they count them as nothing. But it is better to think mildly of Theophylactus, and to interpret those words kindly, as though they were not uttered in that spirit and sense; but because he was too much pleased with himself, and trusted that no Father could be found among the more illustrious Greeks—for he seems to have been unconcerned about the Latins—who would have taught that the Holy Spirit also proceeds from the Son. Therefore, it is worth the effort to investigate more accurately upon what and how valid foundations he relied in his such great self-assurance. But a little later he seems not sufficiently secure even to himself, when he adds: Furthermore, even if we were to grant this, it is not something rare that should be drawn into an argument. But what if there are not few and rare, not only Latin, but even Greek Fathers, who have handed down our dogma in either explicit or equivalent words?
XXIX. But before I demonstrate this, I demand by every right from Theophylactus and the champions of the Photian schism that they show us even one from their approved Fathers who, before the Photian times, denied that the Holy Spirit proceeds from the Son. But although they labor long and hard, they cannot point to even one (for we will show later that the Damascene, whom alone they have the power to oppose with some appearance of truth, does not disagree with us at all). For others are by no means to be considered opponents of our dogma, who either are completely silent on this matter or say only that the Spirit proceeds from the Father. For who is ignorant that it is a completely different thing not to assert that the Holy Spirit proceeds from the Son, and to deny it? It is one thing likewise to affirm that He proceeds from the Father, another that He proceeds from the Father alone? Wherefore I am in no way able to understand how Theophylactus and all the Photians traduced us as opposing Christ and the Fathers, for the reason that they straightforwardly assert that the Holy Spirit proceeds from the Father, and contend that we are making a *neoterism*, or innovation in the faith, when we assert that He also proceeds from the Son; purely on the ground that Christ said only, from the Father. But if it is an innovation to add anything, why do they themselves add something by saying, from the Father alone? Where did Christ, where did the Fathers assert this (at least before the times of Photius)? For what is this? Is it forbidden for us to express what Christ the Lord did not express, yet permissible for them to limit what was not limited by Christ? If He did not say that the Holy Spirit proceeds from the Son, that is, from Himself, neither did He deny it. Why, therefore, do the Photians deny it? And if they were only not asserting it, their silence would be bearable; but they actually deny it, and condemn those who do assert it, and consign them to every curse; that trite saying (on which even Theophylactus—
is driven by the iniquity of their cause), and employing a childish argument: If the Holy Spirit also proceeds from the Son A (a), what prevented Christ from speaking as follows: "Who proceeds from the Father and from me"? But let it be permitted to me to add: If He proceeds from the Father alone, what prevented Christ from expressing this; especially when He had already foreseen how many and how great would be the dissensions that would one day arise from that little word being omitted? The Photians have nothing to respond to these points; but for us it is easy to say what we should reply against them: namely, that Christ, if not in that passage, then at least in other places, if not in explicit words, then at least in equivalent ones, taught that the Spirit also proceeds from Himself. This is what our people have demonstrated thousands of times, both from the fact that the Lord Christ says (John x, 30), "I and the Father are one"; from which they infer that the Son is also one with the Father with regard to the principle of the Holy Spirit. And from that (John xvi, 15), "All things that the Father has are mine; therefore," they say, "the power of producing the Holy Spirit is also the Son's, or belongs to the Son." And from that (ibid. 14): "He will glorify me, because He will receive B of what is mine." For what, they say, can the Holy Spirit receive from the Son, unless it be His very self? And finally, from the fact that in John xv, 26, He says that He will send the Holy Spirit: since a mission in divine matters can be nothing other or be understood as anything other than an eternal procession ordered toward the production of something externally. What is more, He even teaches implicitly by the very words in which the adversaries put so much trust—namely, "who proceeds from the Father"—that He also proceeds from Himself. For whatever is said in the Scriptures about one person must also be understood of another, unless it is repugnant to His personal property, as the most true axiom of theologians, with St. Thomas (part 1, q. 25, cap. 25), asserts, resting on the reasoning that the three divine persons are all one and the same, with the exception only of those things which pertain to personal property. This is so certain that even if Christ had said in that passage, "Who proceeds from the Father alone," the production of the Holy Spirit could not therefore be denied to Him. Perhaps the Photians wonder at this or deny it. Let them then likewise deny that the Father is known by the Holy Spirit, or even that He knows Himself, because Christ said (Matt. xi, 22), "No one knows the Father except the Son"; or let them deny, with the Socinians, that the Son Himself is the true God, because He Himself, addressing the Father, says (John xvii, 3), "That they may know you, the only true God."
XXX. See to what, at last, the argument so much celebrated by the Photians comes: by the Photians, I say, who seem to be ignorant of that trite and self-evident maxim: He who asserts one thing does not deny another, unless it is repugnant to what he asserts. For have they ever proved, or will they ever be able to prove, that there is any contradiction in this, that the Son, together with the Father, is the principle of the Holy Spirit? For what? Must we think that any of the power which is in the Father is lacking to the Son? Or is it repugnant to the reason of the Son to produce a person other than Himself? Or, finally, that what has a principle cannot be the principle of another? None of these things, certainly. Why, therefore, do they so boastfully thrust forward this argument: "The Gospel of Christ teaches believers C clearly that the Holy Spirit proceeds from the Father; but those angels of darkness (the Latins) preach that He proceeds also from the Son: therefore they teach things contrary to the Gospel." So indeed, after countless others, Eugenius says in the cited pamphlet, whose Greek words are these: *The Gospel through the mouth of Christ announces to the faithful clearly that the Spirit proceeds from the Father, and they, the angels of darkness, announce that He proceeds also from the Son.* O excellent reasoning by the Scholarch of Mount Athos! Thus, is it so? He proceeds from the Father; therefore not from the Son: when one should rather say: He proceeds from the Father, therefore also from the Son, for the reasons indicated. But even Theophylactus himself ill-advises his own reputation when he calls the aforementioned argument a simple and absolute reason D (b), and added that we should seek another teacher besides our one master, Christ, if we wish to adhere to this dogma. But truly, if Christ, by saying, "who proceeds from the Father," does not in any way oppose us, then those who, among the Greek Fathers, merely teach and affirm that the Holy Spirit proceeds from the Father are to be considered much less opposed to us. Since, therefore, no one of the Greeks will deny that He proceeds also from the Son, and yet some of them affirm along with all the Latins that He does, to wish to deny it stubbornly, or even to condemn us for heresy because we assert it, is the business of those (c)—[I repeat the words which Theophylactus has]—who are full of the spirit of error.
XXXI. But come now, let us bring forward into the light the Greeks, and those approved, nay, most approved Fathers who think with us on this dogma; so that those who are wise may perceive from this how inconsiderately Theophylactus has provoked us with those words: "Show us the Father," etc. Approved indeed and most approved Fathers are Athanasius, Epiphanius, Gregory of Nyssa, Cyril of Alexandria, and Basil, to whom must be added Didymus, at least on account of his supreme antiquity. Furthermore, all these quite openly teach that the Holy Spirit proceeds from the Son. For although—to confess candidly what is the case—no Greek before Symeon Metaphrastes uses the very word ἐκπορεύεσθαι to express this, yet they use words and phrases of the same value entirely, such as προΐέναι, to progress; προχέεσθαι, to pour forth, to emanate; εἶναι, to be; ὑπάρχειν, to exist; ὕπαρξιν ἔχειν, to have existence, and the like, by which no one who is not thoroughly hardened in defending error could deny that the eternal production of the Holy Spirit from the Son is signified. And indeed the phrases εἶναι, to be; ὑπάρχειν, to exist; ὕπαρξιν ἔχειν, to have existence, are in themselves clear for signifying that which we intend. But Theophylactus himself also uses the word προΐέναι, to progress or to flow forth, to indicate the substantial procession of the Holy Spirit, while in Allocution num. IV, explaining why the Spirit is called the Spirit of Christ, he says, "not," he says, "as ὡς ἐξ ἐκείνου προϊόν, as if He flowed forth from Him; but, etc." Why then do the Greeks of our day, reading in their own Fathers that the Holy Spirit is προΐέναι, flows forth, or progresses from the Son, contend that this is to be referred to the temporal mission or diffusion of the same Spirit? Surely by the same reasoning one could explain that statement of the Lord Christ, ὃς παρὰ Πατρὸς ἐκπορεύεται, "who proceeds from the Father," as referring to a temporal mission; and thus deny His eternal production or procession from the Father as well. But now the testimonies of the Greek Fathers themselves must be set before our eyes.
XXXII. Therefore 1. St. Epiphanius, that I may begin with those who express themselves more clearly, says in the Ancoratus, n. 67: Χριστός, he says, ἐκ τοῦ Πατρὸς πιστεύεται Θεὸς ἐκ Θεοῦ, καὶ τὸ Πνεῦμα ἐκ τοῦ Χριστοῦ ἢ παρ' ἀμφοτέρων, "Christ is believed to be God from God from the Father, and the Spirit is from Christ or from both" (a). And n. 71: Θεὸς Υἱὸν καλεῖ τὸν ἐξ αὐτοῦ, τὸ δὲ ἅγιον Πνεῦμα τὸ παρ' ἀμφοτέρων. And in the preceding n. 8, he says the Holy Spirit is ἐν μέσῳ Πατρὸς καὶ Υἱοῦ, ἐκ Πατρὸς καὶ Υἱοῦ, τρίτον τῇ ὀνομασίᾳ, "in the midst of the Father and the Son, from the Father and the Son, third in appellation." And in the preceding n., that it is ἐκ τῆς αὐτῆς οὐσίας παρὰ Πατρὸς καὶ Υἱοῦ Πνεῦμα ἅγιον, "Holy Spirit from the very substance of the Father and the Son." And in heresy 74, n. 8, εἶναι φῶς τρίτον παρὰ Πατρὸς καὶ Υἱοῦ, "to be a light third from the Father and the Son." That it is also παρὰ Πατρὸς καὶ Υἱοῦ, "from the Father and the Son," he repeats twice in n. 9. And previously in that same place n. 7 he had said that it is τὸ ἅγιον Πνεῦμα παρ' ἀμφοτέρων, "the Holy Spirit from both." He has similar things in n. 10, and in heresy 62, n. 4. So that perhaps no one among the Latin Fathers has spoken either more clearly or more frequently on this matter.
2. St. Gregory of Nyssa in book I Contra Eunomium says two things in particular, from which it follows ineluctably that the Holy Spirit proceeds from the Son. The first is that the Son has the character of a cause or principle in relation to the Holy Spirit, and for this reason alone He is pre-understood to Him, just as the Father is in relation to the Son. His words are: Ὡς συνάπτεται Πατρὶ ὁ Υἱὸς, καὶ τὸ ἐξ αὐτοῦ εἶναι ἔχων οὐκ ὑστερίζει κατὰ τὴν ὕπαρξιν· οὕτω πάλιν καὶ τοῦ Μονογενοῦς ἔχεται τὸ Πνεῦμα τὸ ἅγιον, ἐπινοίᾳ μόνῃ κατὰ τὸν τῆς αἰτίας λόγον προθεωρουμένου τῆς τοῦ Πνεύματος ὑποστάσεως, "Just as the Son is joined to the Father, and having being from Him does not come after in existence; so again the Holy Spirit is attached to the Only-Begotten, being pre-understood to the hypostasis of the Spirit solely by the consideration of the reason of cause." The Son is therefore αἰτία, cause, or principle of the Holy Spirit; therefore the latter proceeds from the former. The other saying of Nyssen is, Τοῦ λόγου τῆς αἰτίας ὑπεξηρημένου, ἐν μηδενὶ τὴν ἁγίαν Τριάδα πρὸς ἑαυτὴν ἀσυμφώνως ἔχειν. "With the reason of principle subtracted, the Holy Trinity in nothing disagrees with itself"; that is, there is no distinction between the persons of the most holy Trinity except from the reason of principle. Since therefore the Son and the Holy Spirit are really distinct from one another,
(a) Epiphanius does not only assert that the Spirit is from Christ or the Son, and indeed in the same way that Christ is from God the Father, that is, substantially; but he also proves that He is from both by the same evangelical words by which we prove the same; for he immediately adds: Ὡς φησὶν ὁ Χριστός· “Ὁ παρὰ τοῦ Πατρὸς ἐκπορεύεται, καὶ, Οὗτος ἐκ τοῦ ἐμοῦ λήψεται. As Christ asserts (John xv, 26): "Who proceeds from the Father"; and (xvi, 14): "He shall take of mine."
A It is necessary that the ratio of principle should intercede between them, and thus, that the latter should proceed from the former. Nyssen presents this same principle more clearly and emphatically in his epistle to Ablabius with these chief words: "We do not deny the difference (in God) according to cause and caused, by which alone we understand one to be distinguished from the other, in that we believe one to be the cause, and the other to be from the cause." We do not deny the diversity according to the ratio of cause and caused (or according to the ratio of principle), and of that which is from the principle (in God): by which alone we comprehend that one is discerned from the other, insofar as we believe one to be the principle, and the other to be from the principle. When Nyssen says this, who would deny that he believed the Holy Spirit to be from the Son as if from the cause, since he did not doubt that He is distinguished from Him?
3. Didymus, in book II *On the Holy Spirit*, introduces Christ as providing the reason why He spoke of the Holy Spirit in John xvi, 13: "For He shall not speak of himself." With these words: "Because it is not from Himself, but is from the Father and Me; for this very thing which subsists is to Him from the Father and Me." Truly, most clear are the words which he has in the same place, with a few things interposed: "Neither is the Son anything else except those things which are given to Him by the Father; so also the Holy Spirit is not another substance beside that which is given to Him by the Son." Therefore, the Holy Spirit receives substance from the Son: therefore He proceeds substantially from Him.
4. Cyril of Alexandria, in book I *De Adorat.*, says: B "He is the Spirit from God, and the Father, and even from the Son essentially, or from the Father through the Son," that is, He is the Spirit from God, and the Father, and from the Son, who flows forth substantially from both, or from the Father through the Son. But will the Photians interpret this substantial efflux of the Holy Spirit from both as merely the outpouring of His gifts and charisms? But they are to be laughed at, not refuted, if they rage to that extent, especially since the same writer, in his *Commentary on Joel*, ch. II, sufficiently indicates that the Holy Spirit is from the Son in the same way as He is in Him, that is, substantially: for he says absolutely: "The Spirit is proper to Him (the Son), and is in Him, and is from Him." But how, O most blessed Cyril, is the Holy Spirit in the Son? "Just as," he answers, "He is understood to be in God and the Father." And in his response to the objections of the Orientals, to Anathema 9, he says: "The Son, having as His own that which is from Him, and the Holy Spirit *essentially innate to Him* (οὐσιωδῶς ἐμπεφυκὸς αὐτῷ), possesses Him who is from Him, and who exists substantially in Him." In the same way, in book XXXIV of his *Thesauros*, he says concerning the same Holy Spirit: "He proceeds from the Father and the Son." Moreover, he proceeds from the Father and the Son; and lest anyone should understand this of a temporal progression, he adds that He is of the Divine substance, proceeding essentially in It and from It: so that for Cyril it is the same to be from the Father and the Son, as it is to be from the substance of the Father and the Son. Who of sound mind would draw this to the temporal effusion of the Holy Spirit? Pair to this is what he says in the same book: "In Him (Christ) and from Him the Holy Spirit naturally exists"; and: "It is necessary to confess the Spirit to be of the substance of the Son, for as existing from Him by nature, it is necessary to admit the Holy Spirit to be of the same substance with the Son: for as existing naturally from Him, etc." C (a) He has similar things in Dialogue I, *De Trinitate*. And in his *Commentary on John*, he says He flows from the Son "according to nature, or naturally." Finally, that I may pass over the other testimonies, of which there are many, that which he has in *Commentary on John*, book X, seems peremptory, where, after he spoke of the Holy Spirit, "He is the Spirit of Christ and His mind" (which words alone should be enough to establish His procession from the Son: for how is He His mind, if He is not from Him?), a little later he adds: "As His spirit, as we said just now, knowing without being taught all things that are His, from whom and in whom He is, He reveals the divine mysteries to the saints," tanquam Spiritus ipsius, as we were just saying, and as knowing, without anyone teaching Him, all things that are His, from whom and in whom He is, He reveals divine mysteries to the saints. Can you hear, O Photian, "from whom and in whom He is" (ἐξ οὗ καὶ ἐν ᾧπέρ ἐστι); and will you still maintain that He is not from Him, or does not proceed?
(a) How rightly Theophylact opposes Cyril, when at number IV he says: "He is called the Spirit of Christ, but not as proceeding from Him, but as being proper to Him, for He is a relative." – He is called the Spirit of Christ, not because He flows from Him; but because He is proper to Him, for He is kindred.
Caesarea; and thereafter, he was sent as a prisoner to Rome. Thus, from Caesarea he came to Sidon; and thence to Myra of Lycia; then to A Cnidus; and having suffered much from that place, he came to the island. There, the viper fastened upon his hand, and he remained unhurt and unharmed. Afterward, he came to Syracuse, then to Rhegium in Calabria, then to Puteoli; and from there he went up on foot to Rome, meeting with the brethren who had come out to the Market of Appius and the Three Taverns. And having finally entered Rome, and having taught for a considerable time, he later suffered martyrdom in that very Rome, having fought the good fight there. The Romans, moreover, have enclosed his relics within a very beautiful shrine and basilica, and they celebrate the annual day of his memorial on the third day before the Kalends of July B. But that blessed one had already composed many exhortations for the sake of life and virtue before this, and had provided many instructions to men regarding their duties. Furthermore, through the very structure of his fourteen Epistles, he mapped out for men the whole manner of living.
The Chapters of the Acts of the holy Apostles
1. Concerning the teaching of Christ after the resurrection, and his appearance to the disciples, and concerning the promise of the gift of the Holy Spirit; and the sight and the manner of the Lord's assumption; and concerning his glorious second coming. 2. Peter's dialogue C with the disciples regarding the death and rejection of Judas the traitor. 3. Concerning the divine visitation of the Holy Spirit, which occurred on the day of Pentecost to those who believed. 4. Concerning the healing in the name of Christ of the man lame from birth, and Peter’s instruction, which was merciful, advisory, and sympathetic toward salvation. 5. Concerning the like-minded and universal communion of those who believed. 6. That an angel of God brought the apostles out of the prison by night, D and commanded them to preach Jesus openly and freely. 7. Concerning the ordination of the seven deacons. 8. The uprising of the Jews and the false accusation against Stephen, and his own speech concerning the covenant of God with Abraham, and concerning the twelve patriarchs. 9. Concerning the persecution of the Church, and the burial of Stephen.
Variæ lectiones et notæ.
notæ.
EXPOSITION OF THE ACTS OF THE APOSTLES
A of his wisdom and philosophical preaching and the piety of Paul. 27. Concerning Aquila and Priscilla, and the disobedience of the Corinthians: and concerning the good pleasure concerning them which God, proceeding from divine foreknowledge and providence, revealed to Paul. 28. Concerning baptism, and the gift of the Holy Spirit given through the prayers of Paul to those who believed in Ephesus, and concerning the healings performed by Paul. 29. The journey of Paul from the raising of Eutychus from the dead through prayer in Troas, and the pastoral exhortation which he delivered to the presbyters of Ephesus. B 30. The prophecy of Agabus concerning the things that were to happen to Paul in Jerusalem. 31. The exhortation of James to Paul, that he should take care not to appear to forbid the Jews to be circumcised. 32. Concerning the disturbance stirred up in Jerusalem against Paul, and how the tribune snatched him from the crowd. 33. Whatever Paul, when he had descended into the council, suffered and said and did with pointed accuracy. 34. Concerning the plot devised by the Jews against Paul, and the revealing of it to Lysias. C 35. Concerning the accusation of Tertullus against Paul, and his defense before the governor. 36. Concerning Felix his successor, and the promotion of Festus, and finally the hearing of Paul and his appeal during his time. 37. The arrival of Agrippa and Bernice; and the inquiry into the matters concerning Paul. 38. The voyage of Paul towards Rome, filled with many and great dangers. 39. How Paul arrived at Rome from Melita. 40. Concerning the discourse of Paul to the Jews who were at Rome.
Variæ lectiones et notæ.
b And here, more than half of the eighteenth chapter, concerning the calumny of the Jews before Gallio: and concerning the prior arrival at Ephesus and the journey of Paul, and concerning Apollo, is passed over. c And here, the remainder of the nineteenth chapter concerning the sons of Sceva the exorcists, and the sedition at Ephesus through Demetrius, are passed over.
FROM THE EXEGETICAL WORKS OF SAINT JOHN CHRYSOSTOM AND CERTAIN OTHER FATHERS: EXPOSITIONS ON THE ACTS, COLLECTED CONCISELY BY THE MOST BLESSED THEOPHYLACT, ARCHBISHOP OF BULGARIA
A Commentary of our holy Father John Chrysostom on the Acts of the holy Apostles.
1 This book is known to few, nor is it itself known, nor he who wrote and compiled it. For this reason, I judged it necessary to descend into this study, so that I might instruct the ignorant and not allow such a treasure to lie hidden and concealed. For it will be able to profit us no less than the Gospels themselves, if we are filled with such philosophy and such rectitude of dogma, and especially with the things wrought by the Spirit. Let us not, therefore, pass it by, but let us examine it with all care and diligence. For here we are able to see the predictions which Christ foretold B in the Gospels, having come to pass in reality and been fulfilled, and the truth shining forth in the events themselves. Furthermore, one can see the great change in the disciples for the better, which was produced in them by the Spirit; and, moreover, one can find here dogmas which, if this book did not exist, would be clearly known to no one; but the head and sum of our salvation would lie hidden, and some things which pertain both to life and to certain stable sentiments concerning the faith would be unknown and uncertain.
A Moreover, the greater part of the things contained here are the acts of Paul, who labored more than all. The reason for this is that the person who composed this book was his disciple, namely the blessed Luke; whose virtue can be seen from many other things, but most especially from the fact that he could not be torn away from his teacher, but followed him continually. For Demas and Hermogenes abandoned him, the one having gone off to Galatia, the other to Dalmatia. Listen to what he says about this: "Luke alone is with me." And writing to the Corinthians, he says of him: "Whose praise is in the Gospel through all the churches." And when he says, "He appeared to Cephas, then to the twelve," and "according to the Gospel which you have received," he is speaking of his Gospel. Therefore, no one would be wrong to attribute this treatise to him; and when I say "to him," I mean to Christ.
B But if someone says: "And why on earth did he not commit everything to writing, when he was with him until the end?" I would answer this, that even these things were abundantly sufficient for those wishing to pay heed, and that they always focused on the matters that were urgent, and that their zeal was not in writing books; for they handed down many things also by oral tradition. Now, all the things that are contained in this book are worthy of wonder; but most especially that condescension of the apostles, which the Spirit also suggested to them, preparing them to busy themselves with the word of the dispensation. For this reason, having spoken so much concerning Him, they have said but few things concerning His divinity. C But they spoke for the most part concerning the assumption of human nature, concerning the Passion, the resurrection, and the ascension. For that which was required at that time was this, that it be believed that He rose and ascended into heaven. Just as, therefore, Christ Himself was most eager of all to show that He comes from the Father, so too this one endeavors to demonstrate that He rose and was assumed, and went away to Him, and came from Him. For if that had not been believed previously, much more, with the addition of the things that happened concerning the resurrection and the assumption, would the whole doctrine of the faith have seemed incredible to the Jews. D Wherefore, little by little, he leads them up to higher things; and at Athens, Paul even calls Him simply a man, with nothing further added, and with good reason. For if they frequently attempted to stone Christ Himself when He spoke of His equality and like condition with the Father, and for this reason called Him a blasphemer—that is, guilty of divine laesa majestas—they surely would have hardly accepted such a discourse when delivered by fishermen, especially since the cross had preceded it. And what need is there to speak of the Jews, seeing that even the disciples themselves, on hearing Christ speak of higher doctrines, were often troubled and scandalized? For this reason,
were offended; therefore he also said: "I have many things to say to you, but you cannot bear them now." But if those who had lived with him for so long a time, and had been partakers of so many mysteries, and had seen so many miracles, could not A bear them, how could those who had just then been torn away from altars, and idols, and sacrifices, and cats and crocodiles—for such were the things which were worshipped by the Greeks and pagans as gods—and from other evils, have accepted the lofty words of these doctrines all at once? Or how, again, could the Jews, who daily learn and are instructed by the Law, saying: "Hear, O Israel, the Lord thy God is one, and besides him there is no other," and who had seen him nailed to the cross, and especially those who had even crucified him and buried him and had not seen him risen, have heard that this same man is God and equal to the Father, without recoiling and breaking away from it more than all others? Therefore, they lead them on gently and little by little, and they make use of a great deal of the economy of condescension, and they partake of the grace of the Spirit more abundantly; and they perform greater works than Christ himself had done in his name, that they might raise them up, lying prostrate on the ground on both counts, and assure them of the discourse concerning the resurrection. For this book is, above all, a demonstration and proof of the resurrection; for that fact once believed, the rest would also proceed prosperously. The argument, therefore, and the entire purpose of the book, as one might say in more summary terms, is this above all: let us now hear the beginnings themselves.
CAPUT I
VERS. 1. *The former treatise I made, O Theophilus, of all.*
He reminds Theophilus of the Gospel, so that he may show his own exquisite and accurate diligence. For at the beginning of that work he says: "It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order," not simply, but "as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the Word." He makes mention, therefore, of that commentary, and of the diligence which he used there, bringing it to mind. He reminds him of his diligence so that, holding in his mind and memory the very same diligence he used in that book, he might attend most especially to what is being written D here. For which reason he did not even need any other recommendation here. For to a writer who is held to be capable and serious, and who has established faith in those things which he heard, far greater faith ought to be given when he writes of those things which he did not receive from others, but saw himself. For this reason he does not say: "The first Gospel, which I wrote," but: "The former treatise or commentary"—for he was not vain or empty.
Therefore, he decorates himself from this—he whose praise is, as it says, in the Gospel. A But regarding what he says, "of all things," it seems to be opposed to the evangelist John; for the latter says: "It was not possible to write everything," while the former says he made the account "of all things" from the beginning until the assumption.
What, then, do we say? This: that by saying "of all things," he means that he omitted nothing of those things which gave consistency and urgency to the matter, from which the divinity and truth of the preaching is grasped. For those things through which the divinity and truth of the preaching can be learned, Luke and every one of the evangelists set down in their own account summarily and as if in a precise outline; and likewise John the Theologian himself B discussed all these things. For they left nothing out through which the dispensation of the Word according to the flesh is believed and recognized, and His majesty according to His divinity shines forth and is made manifest.
Yet John says that the world would not contain the books that would be written if everything the Lord said and did were written in detail and minutely, and especially if one were to seek to include in writing the reasons for the things said and done. For the reasons and causes of those things, according to which He acted and spoke, are neither grasped by human reasoning nor fully known, except that as God He did what He did, and at the same time presented His human nature; nor can they be expressed by word, nor are they capable of being committed to writing. Moreover, I believe that the word "suppose" added here moderates the C hyperbolic expression and shows that he is not strongly contending and asserting that the world could absolutely and entirely not contain them.
It is also possible to say this: that this evangelist, because he dwells on contemplation more than the others, rightly understands all His works and deeds, not only those which He performed in the flesh, but also those that He created from the age, both incorporeal and corporeal. If anyone were to attempt to write down one by one the end of their nature, and their production, and their difference and substance, and the rest, even if one were to grant this by concession, it would not be possible for the world to contain the books that would be written. But if anyone were to interpret "the world" here not as the world simply, but as the person who is placed in wickedness D and is obsessed with worldly and carnal things—for in many places Scripture is taken in this way also—then John rightly says that if anyone wishes to write down all the wonders performed by Christ, those who are such would not be able to contain them, as they are accustomed to be led to disbelief by the multitude and magnificence of the works. For by…
this reason, in many places the evangelists frequently omit the whole crowd of those who were healed, and pass by many of their miracles, only noting that many were delivered from diverse diseases and that many miracles happened, and things of this sort; but they do not provide a detailed narrative. For a particular narrative of the majority of these things is wont to instill in those who are coarser and caught in error, disbelief and a recoil from hearing, rather than faith and eagerness to listen. *What Jesus began both to do and to teach.* He speaks of the miracles and the teachings; but not only this, [he implies] that in doing he also taught. For he did not command others by word to do things while he himself did not do them, but through the things which he himself did, he exhorted men to transform themselves for the imitation of him and for the pursuit of virtue. It should be known that Theophilus was one of the pious men who had been instructed by Luke in piety. And do not marvel if, for the sake of one man, he went to such great lengths, so as to write two whole treatises for him; for he was observing the Master's voice, which says: *It is not the will of my Father that one of these little ones should perish.* But for what reason, when writing to one man, Theophilus, did he not produce one book, but divided the subject matter into two? For the sake of clarity, and to refresh the listener; furthermore, the treatises were divided by subject matter, and thus he himself also reasonably divided these treatises into two. *Until the day in which, having given commands to the apostles through the Holy Spirit, whom he had chosen, he was taken up.* Having given commands through the Spirit, that is, having spoken spiritual words to them. This is not purely human, that he gave them commands in the Spirit, just as the Master himself, speaking more humbly and in an accommodative manner, used to say: *But if it is by the Spirit of God that I cast out demons.* With the Spirit, he says, having given commands, not because the Son was in need of the Spirit, but because wherever the Son brings something to pass, there the Spirit, as being of the same nature, also works and is present with him. But what did he command? *Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things that I have commanded you.* Having given commands, he says, he was taken up. He did not say, "He ascended," but he still speaks as if concerning a man. From this we learn that even after the resurrection he taught the disciples, but no one stated this time with precision. John indeed dwells on it more than all the others, but no one declared all things clearly; for they were hastening toward other things.
A To whom he also presented himself alive after his passion by many proofs for forty days. Having spoken previously concerning the assumption, he speaks also concerning the resurrection. Since you have heard that he was assumed, so that you might not think he was assumed by others, he added: "To whom he also presented himself alive." For if he presented himself in the greater matter, much more so in the lesser, through forty days, yet not in forty days. For just as before the resurrection he was continually with them, so it was not then, but he would appear and depart again, raising their minds, and no longer allowing them to be disposed toward him in the same way as before. But he fashioned both with much wisdom and B precision, both that the resurrection might be believed, and that he might henceforth be thought greater than mere man, even though these things were contradictory. For in order for the resurrection to be believed, many human things needed to have happened, whereas for the other, the opposite was required. But nevertheless, both were accomplished at the appropriate time; for it was through the forty days from the resurrection until the ascension into heaven, during which he also ate and drank with them, showing that he himself is the one who was crucified and buried and rose from the dead. And for what reason did he not appear to all, but only to the apostles? Because he would have seemed like a phantom to the multitude, who did not know the mystery which is beyond speech. For if even the disciples themselves were unbelieving at first and were troubled, and needed the proof C of the hand and the table, what was it likely that the multitude would have suffered? For this reason, by the signs which the apostles received grace to perform, he makes the demonstration of the resurrection certain and common, so that the resurrection might be manifest not only to those then—which was to happen by sight—but also to all those after them.
"Being seen by them, and speaking the things concerning the kingdom of God. And eating together with them, he commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which you heard from me."
The Lord himself called the kingdom of the Father that in which he had promised the disciples to D drink the new cup, calling it a new drink, which he drank together with them after his resurrection. And he ate a new food together with them, not according to the former order in which he ate and drank with them before he had risen. For then, except for sin, having been made like us in all things, he ate and drank just as we do, voluntarily yielding to the flesh to require the use of food; wherefore he also, wishing it, admitted the passion of hunger. But after the resurrection he no longer ate and drank because of necessity, but only as proof to all of the true
A nature of his body, that it had suffered willingly and had risen divinely. He called this, therefore, a new food and drink, which he used with the disciples after the resurrection, not in the way he had been accustomed to before. For, he says, he "was eating with them" during the forty days, that is, sharing salt and sharing a table. But how, it is not for us to say. For these things happened in a more paradoxical manner, not because his nature had any further need of food, but because a condescension and accommodation occurred for the demonstration of the resurrection. And he was "revealing the mysteries B of the kingdom." Why, then, did he command them to do this? First, he led them, fearful and trembling, away into Galilee, so that they might hear his words with peace of mind; for they were ready to desert their post. Then, after they had heard and had spent forty days, he commanded them not to depart from Jerusalem. Why so? Because, just as no one allows soldiers who are about to engage a multitude to go out before they are armed, nor allows horses to leap from the starting gate until they have received the charioteer, so too he did not allow them to appear on the battlefield before the descent of the Spirit, so that they might not become easily subdued and captured by the many. And not only for this reason, but also because many were going to believe there. And a third reason is so that no one might say that, having deserted their own acquaintances, they had come among foreigners to boast; for this reason, he provides the proofs among those very people who had committed the murder, among those who had crucified him, those who had buried him, in that very city where the wicked deed had been dared. When, then, did they hear the C promise? When he said: "It is profitable 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 send another Paraclete to you." But why, when he was not present, nor had he departed immediately, did he arrive only after eight or nine days, that is, when the day of Pentecost was being fulfilled? Furthermore, how, if the Spirit had not yet arrived, did he say: "Receive the Holy Spirit"? One may therefore say that he said this while preparing them to be receptive and most fit and sufficient for the reception of the Spirit; but they received it when it descended upon them. Or, he spoke of that which was to come as if it were already present and imminent, as when he says: "Tread upon serpents and scorpions, and upon all the power of the enemy." There is also another way to say it, that the gift of the Spirit is manifold and D various; for one is purifying, another perfecting; and one is sanctifying, another creating those who sanctify; one provides tongues, another prophecy; one of wonders, another of interpretations; and ten thousand other things. Therefore, nothing prevents...
us from saying that, according to the varied and manifold distribution of the Spirit, they received the grace of the Holy Spirit in different ways. However, the perfect and perfecting visitation of the Spirit, such that it could perfect others, came to the apostles at the time of Pentecost, when it appeared to them in the form of fiery tongues and filled them with its entire operation. For this reason, He departed, and That One came then; and not even then immediately, so that, having been brought to longing, they might thus receive the grace. For if the Spirit had descended while He was still present, and He had departed while the Spirit remained, there would not have been such consolation. For they were very loath to be separated from Him; therefore, He ascends, and the Spirit does not come immediately, so that, having been briefly saddened and having become longing and needy for the promise, they might enjoy the pure and perfect joy due to the presence of the Spirit. Furthermore, it was necessary for our nature to appear in heaven and for reconciliations B to be completed, and then for the Spirit to come. Observe what a great necessity He laid upon them to remain in Jerusalem because of His promise; for in order that they might not flee again after the Assumption, He retains them all there with this expectation, as if by a shackle, making them yearn through more auspicious hopes for the uncertain prospect of the things that were promised. Nor would one be wrong in saying that even then they had received a certain power and spiritual grace: not so as to raise the dead, but so as to remit sins. For this reason He also added: "Whose sins you remit, they are remitted to them," and so forth, showing what kind of operation He was giving. For now, indeed, He clothes them with this power; but after forty days, He grants the operation of signs. Therefore He says: "You shall receive power," and the rest.
"For John indeed baptized with water; but you shall be baptized with the Holy Spirit not many days after this."
Having told them to wait for the promise of the Father, D "of which you heard from me," He added, "For John indeed baptized with water," and so forth; and He now clearly shows the distinction between Himself and John, and no longer as before, enigmatically and as if under a shadow, as when He said: "But he who is less in the kingdom of heaven is greater than he." Now, however, He says openly: "John indeed baptized with water; but you shall be baptized with the Holy Spirit," and He shows that they had already become greater than John, if indeed they too were going to baptize with the Holy Spirit. He did not say, "I will baptize you with the Holy Spirit," but, "You shall be baptized," everywhere leaving behind for us measures and patterns of humility; for by this time it was clear from the testimony of John that He Himself was the one who would baptize
A for He will baptize us in the Holy Spirit and in fire. B But why did He say, "You will be baptized," when there was no water in the upper room? Because the Spirit is more authoritative; through Him even the water operates, just as He Himself is said to have been anointed, not having been anointed anywhere with oil, but having received the Spirit. Moreover, one can find that they were baptized with water at various times; for in our case, both may occur at the same moment, but then they occurred at different times and separately; for at the beginning the apostles were baptized with water by John, but after this, also with the Holy Spirit. But why did the Lord not declare when the Spirit would also come, but only says, "Not many days from now"? He says "not many," so that they might not fall into despondency; but He did not say precisely when, so that they might always watch in expectation. Why then are you amazed if He does not tell them of the peace of the consummation of the age, C when He did not wish to make manifest even this deadline, which was so close, for the reason we have stated? The expression "to be baptized" signifies the abundance and, as it were, the wealth of the communion and participation of the Holy Spirit; just as in that which is perceived by the senses, the one who is baptized—that is, drenched with water—is in a certain way, while his whole body is sodden, compared to one who merely receives water and is not thoroughly moistened in every part. Therefore, what has now been said is not contrary to the divine Gospels. For it is shown that even if it had been said to the apostles after Christ’s resurrection from the dead, "Receive the Holy Spirit," and they did receive Him—but there it is said that they had received the Holy Spirit, whereas here, "You will be baptized"—this signifies the pouring forth and the wealth of the gift which He gave them after He ascended to the Father. For just as when they had faith, they approached and said, "Increase our faith," so too here, in addition to the communion of the Spirit which they already had, they were receiving an addition of increased participation in the Holy Spirit who came upon them.
VERS. 6. And when they had gathered together, they were asking Him, saying: Lord, do You at this time restore the kingdom to Israel? VERS. 7. But He said to them: It is not for you to know times or seasons which the Father has placed in His own authority. VERS. 8. But you will receive power when the Holy Spirit comes upon you.
When they were about to ask, they approached together, so that by their multitude they might move Him and persuade Him. For they knew that what was said before was the response of one brushing them off—and not out of ignorance, but deferring the answer; as, for example, "No one knows the day"; for this reason they ask again. For since they had heard that they were to receive the Spirit, as
A worthy, they henceforth wished to learn, and they longed to be released from their difficulties; for they did not wish to cast themselves again into extreme dangers. They did not ask first, "When?" but, "Is it at this time that you are restoring the kingdom to Israel?" Meaning, "Is it now?" — so much did they desire the day. It seems to me that it was not even then clear to them what the kingdom was; for the Spirit had not yet come to teach them. They did not say, "When is it?" but, "Do you restore it?" — so much greater things did they now imagine regarding him. For this reason, he too discourses with them in a relaxed manner; for he no longer says that not even the Son knows the day, but what? "It is not for you to know times or seasons." Not because he himself was ignorant of the culmination of the times did he refer the knowledge to the Father, but because there was a certain superfluous quality to the question, he profitably passed over it in silence. For his goal was to curb the curious questioning of the disciples regarding this. For he sent them to preach the kingdom of heaven, not to signal the quantity of the times. He does not tell them the time, having taught them things much greater, so that—as we have often said—they might be vigilant, and so that they would suffer no harm by not knowing; since he had taught them things far greater than this: that he is the Son of God, and that he is equal in honor to the Father; that he rose; that there will be a resurrection; that there will be a judgment; that he sat at the right hand of the Father. For what, tell me, is greater? To learn that he will reign, or when? Paul had learned things which it is not permitted for a human to speak; and Moses had learned the beginning of the world, and when, and how many ages beforehand; and he counts the years—and yet the beginning is, in general, more difficult to know than the end. Furthermore, they were not even asking him about the universal consummation, but, "Do you restore the kingdom to Israel at this time?" And he did not reveal this to them either, but just as he answered there to lead them away from thinking that the release from their difficulties was near—but that they would also fall into many dangers—so also here, except more gently, he said, "You will receive power." Then, so that they might not ask him again, he was immediately carried up. Then, B so that they might not say, "Why do you raise up the matter?" the Son says: "Which the Father has placed in his own authority." The authority of the Father is evidently also that of the Son; for just as the Father raises the dead and gives them life, so also the Son gives life to whom he wills. And if, where it is necessary to perform the fearful and secret things, the Father performs them with authority, how much more so where it is necessary to know! For it is far greater to raise the dead with the same and equal authority as the Father, than to know the day. C Why then...
concerning the things which the disciples were asking, did Christ not respond, but said: “You will receive power”? He answered by saying: “It is not for you to know,” and then he added: “but you will receive power.” A For indeed, this expression signifies a certain coming and, if I may so speak, an outpouring of the Spirit. It must be said, therefore, against the sect of the Phrygians, who think that the Paraclete was sent about two hundred years after the assumption of Christ into the women whom they consider to be prophetesses, Priscilla and Maximilla, and into Montanus, who was seized by the same madness as they were—for they claim that the promise, “I will send the Paraclete to you,” was fulfilled then. But why does he teach that which they were not asking, namely: “You will receive power”? Because he is a Master, who teaches not what the disciple wants, but what it is profitable to know. And when the disciples did not ask, he answered elsewhere: “And you will be my witnesses both in Jerusalem and in all Judea and Samaria, and to the end of the earth.” Since he had previously said: B “Do not go into the way of the Gentiles, and do not enter into a city of the Samaritans,” because he wished for the word to be preached first to the Jews, but now the preaching had to be spread into the whole world; therefore, he rightly adds and says: “And in Judea and Samaria,” then, “And to the end of the earth.” Moreover, that which he says: “You will be my witnesses,” is at once an exhortation and a firm, unchangeable prophecy; for they attested the preaching to the end of the earth.
Vers. 9. “And having said these things, while they were watching, he was lifted up; and a cloud took him from their eyes.”
Vers. 10. “And as they were looking intently at heaven while he was going.”
C While they were watching, he did not rise, but “while they were watching, he was lifted up,” since vision could not account for everything here either; for indeed, they saw the end of the resurrection, but they did not see the beginning; and they saw the beginning of the assumption, but they did not see the end. Why? Because there, with the one who had risen being personally present and speaking these things, and the tomb itself declaring that he is not there, it was superfluous to see the beginning; but here, it was necessary to know also the end. For the eyes were not sufficient to show the height, nor to teach whether he had ascended into heaven itself, or had stopped at some point. For this reason, the angels standing by teach those things which could not be comprehended by sight. D A cloud, moreover, received him, because this is a sign of the Lord and of divine power; for nowhere does any other power appear upon a cloud. Wherefore also David says concerning the Father: “Who makes the clouds his path”; and in another place: “God sits upon a light cloud,” and countless other things. Besides, he did not do even this in vain or simply. For the Lord, knowing that if he were invisible...
A when he ascended, just as he also descended—or rather, condescended—it would be believed, when the Spirit appeared, that it was that same Spirit whom he had promised a few days earlier he would send; and that he would not cause himself to be suspected of having come down from the heavens; and that if, after this, he were to call Paul from above, or if he were to send thence to Peter the napkin not made by hands, it would not be believed that he was doing these things after his bodily departure—for this reason he ascended while they were looking on. He came from the cloud of the Virgin into a cloud, and ascended through a cloud to where he was before. And do not understand the words “where he was” in a local sense; nor take it to mean that he had put aside his flesh and, being without flesh as before, possessed his incarnate divinity; but understand for me “where he was” as referring to the height of incorporeality within his corporality, to the majesty of the unincarnate state within his incarnation, to the dignity of his own self-existent unchangeableness now made flesh, and to his voluntary humiliation and condescension; to that condition and state in which he would no longer converse with all men in a way that could be visible to the eyes, or dwell and live in the same abode with them.
Et ecce viri duo iis astiterunt in vestibus albis.
VERS. 11. Qui etiam dixerunt: Viri Galilaei, quid statis coelum contuentes? Hic Jesus, qui receptus est a vobis in coelum, ita veniet, quemadmodum spectastis eum abeuntem in coelum. C They used the word demonstratively, saying: “This Jesus, who was taken up from you into heaven, shall so come in the way that you watched him going into heaven.” They did not say “being taken up,” nor “being carried and borne,” but “going.” For if, before the cross, he was borne upon the waters while still clothed in a passive and heavy body, let no one doubt whether, after he had received that incorruptible body, he cleaved the air. He will come, he said; he will not be sent. He will so come—that is, with the body that they desired to hear of—and he will come again in this way in the judgment on a cloud. He calls them “men,” signifying a clear and evident appearance; for indeed, the angels had assumed and put on the precise forms of men so as not to terrify them. And two men D stood by, because at the mouth of two or three witnesses every word shall be established. And by saying, “Why stand you looking into heaven?” they no longer allowed them to remain in that place and to expect that they would see him again; but they turned them away from that sight toward Jerusalem, toward the goal and message of preaching from that point on. Everywhere the angels minister as to the Lord: at his birth, and at his resurrection, and at his ascension; and before these things, when he was about to dwell among us.
A in the world through the flesh. In this way the angels appeared, in such a manner as it was possible for them to be seen by men. Furthermore, the expression "In white robes" signifies either the purity of the angels or the illumination that was about to be given to the holy apostles. And another way concerning the expression "while they were looking on." Since the Lord knew that there would be men of corrupted mind who would oppose him, saying that he neither was from heaven nor had come [from there], nor having been taken up, was assumed into heaven, but was removed to some place situated outside the inhabited world—of whose number are those who adhere to the sect of Vitalis—[it was] in their sight, while they were gazing at him, [that] he ascended into heaven. B
VERS. 12. Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away.
Then, when? When they had heard. For they would not have endured [this] if he had not redirected them to a future coming. It seems to me that these things also happened on a Sabbath; for he would not have mentioned the distance in this way: "From the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away." For the length of the journey that the Jews were permitted to travel on the Sabbath day was fixed. Josephus C also relates in the twentieth book of his *Antiquities* that it is distant from Jerusalem by seven stadia. And Origen also says in his fifth volume that "a Sabbath day's journey was of three cubits." Nay rather, the holy Tabernacle and the Ark occupied and preceded the camp by such an interval, and they were stationed at such a distance; this was the distance that those who were worshipping the holy Tabernacle were permitted to walk on the Sabbath—it is one mile.
VERS. 13. And when they had entered, they went up into the upper room, where were staying Peter and James, and John and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon the Zealot, and Judas of James.
VERS. 14. These all were persevering with one accord in prayer and supplication, with the women and Mary the Mother of Jesus, and with his brothers.
He did well to make mention of the disciples; since one indeed had betrayed him, another had denied him, and another had disbelieved. He shows that, D except for the traitor, all were safe. How then does he say, "With the Mother of Jesus," even though John said, "And from that time the disciple received her into his own home"? It is by no means contradictory; for if the disciple himself was indeed one [of those present], there was nothing to prevent her from also being present. Why then does he make no mention of Joseph here? Because he was dead. For if his brothers, who had often not believed before, had believed and were present, much more would he [have been], had he still been in the land of the living, and he would have believed, and would not have been absent from such a prayer.
A Ver. 15. And in those days Petrus having arisen in the midst of the disciples, said: and there was together the number of names upon the same, as a hundred and twenty.
Ver. 16. Men brethren, it behooved this Scripture to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who seized Jesus.
Ver. 17. That he was numbered with us, and he obtained the lot of this ministry.
In those days, that is to say, those which were before the Pentecost, Peter having risen, as one fervent, and as one entrusted by Christ with the flock, and as one who is the chief. See him doing everything according to common counsel, nothing authoritatively, nor by [sole] power; he encourages them also from the prediction, and he does not say, "Which David said," but, "The Holy Spirit by the mouth of David," and then concerning Judas, who became the guide to those who seized Jesus. See here also the philosophy of the man, how, in recounting the matter, he does not insult, nor does he say, "that vile and utterly polluted [wretch]"; but he simply declares what had happened. And he does not say that the Jews bought it, but, "he himself acquired it"; and reasonably. For he who paid the price, even if others were the buyers, he himself would be correctly considered the owner; for the price was his. Hear then:
B Ver. 18. This man then acquired a field from the reward of unrighteousness; and having become prone, he burst asunder in the midst, and all his bowels gushed out.
Ver. 19. And it became known to all those dwelling in Jerusalem.
He discourses concerning the punishment which Judas endured in the present age, but not concerning that which is to come; for the souls of the weaker [brethren] do not look as much to future things as to present things. Observe, however, that he took the occasion for his discourse not from the sin, but from the punishment, to raise and amplify his speech. For Judas did not die by the halter, but survived being taken down before he was suffocated. And Papias, the disciple of John, relates this more clearly in the fourth book of the Exposition of the Dominical Oracles, saying thus: "Judas walked about as a great example of impiety in this world, having so swollen in the flesh that where a wagon can pass with ease, he could not pass; no, D not even...
A his head alone. For they say that his eyelids were so swollen that he himself could not see the light at all, and his eyes could not be seen, not even by a physician’s probe; they had retreated to such a depth from the outer surface. And his private parts appeared more deformed and repulsive and larger than anything else, through which, as the only necessary parts of the body, the matter and worms flowing together from the whole body would escape. But they say that after many pains and torments he died on his estate, and that because of those who live and dwell near that road, the estate has remained deserted and empty of inhabitants up to this present time; nor can anyone even to this day pass through that place unless he covers his nostrils with his hands, so great was the flow through his flesh and onto the ground. This brought comfort to the Apostles. And as the guts of Judas were poured out, so too were those of the heretic Arius.
So that that plot of land came to be called in their vernacular tongue, Aceldama, that is to say, "field of blood."
VERS. 20. For it is written in the book of Psalms: Let his habitation be desolate, and let no man dwell therein, and his bishopric let another take.
And the Jews indeed called that plot by this name and title, not because of this, but because of Judas; but he brought it to this, producing his enemies as witnesses through the name they had given it. Furthermore, that part of the speech, "Let his habitation be desolate," was said concerning this plot and his house. But that, "Let another take his bishopric, or prefecture," this means the primacy of the priesthood. "Let his habitation be desolate." What could be more desolate than a tomb, and a common tomb at that? Which is what that plot became.
VERS. 21. It is necessary therefore that one of those men who have accompanied us all the time that the Lord Jesus went in and out among us,
VERS. 22. Beginning from the baptism of John unto that day that he was taken up from us, must one be ordained to be a witness with us of His resurrection.
He shares the matter with them so that it might not be brought into controversy and they might fall into strife. For this reason also, at the beginning of his speech, he said: "Men and brethren, you must choose from among yourselves," committing the judgment to the multitude by these words, and at the same time making those who were to be chosen venerable, and himself avoiding the offense of others. And that it was necessary for this to happen, he says it himself, and brings forward the prophet as a witness. But from whom is it necessary? From those D who have accompanied us in
A all time. And he did not say, "from the good and upright men who are with us"; for thus he would seem to insult the others; but now he left the matter to the time. "A witness of his resurrection [to be] with us," so that the choir of the disciples might not be mutilated. He says he should be a witness of the resurrection, not of the other deeds. For indeed the one who appears trustworthy to testify that he who ate and drank with us, and was crucified, himself rose, would be quite acceptable B also to testify about the other things. For the matter being sought was the resurrection; for this had occurred secretly; the rest were plain and clear.
VERS. 23. *And they set up two, Joseph, who was called Barsabas, who was surnamed Justus, and Matthias.*
VERS. 24. *And having prayed, they said: Thou, Lord, who knowest the hearts of all, show which of these two thou hast chosen.*
VERS. 25. *To take the lot of this ministry and apostleship, from which Judas fell, that he might go to his own place.*
VERS. 26. *And they gave their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.*
*And they set up two.* Why not many? So that a greater consternation of minds might not arise, and the matter might not be reduced to many. But they now opportunely, while praying, call Him the Cardiognostes. Then they do not say, "Choose," but, "Show the chosen one," knowing that everything is determined by God even before the thought of men. He calls it "lot" everywhere, showing that the whole business depends on the kindness of God, and that He is the author C of the election: at the same time reminding them of the things of old; that just as He had cast lots for the Levites for Himself, so also [He did] for these. And who were those men? Perhaps from those who were with the twelve, the seventy, and from the others who had believed, the more fervent and upright, such as were Joseph and Matthias among them. And he calls Joseph also Barsabas and Justus, perhaps indeed also on account of the names that were common among them; and otherwise also [on account of] the change of life; perhaps also that nomenclature was of the character. But why does James, having received the episcopacy of Jerusalem, not begin the discourse, but concede the public address to Peter? Because he was an upright and modest man; because they thought and cared for nothing human, but had the common utility proposed. For indeed also those for the same reason conceded D the throne to him, and did not contend, nor struggle against him.
*To go to his own place.* He calls it "own place," which Matthias was about to occupy worthily. For just as it had become alien to Judas even before he fell from it, from the time when the matters of avarice and treachery had occupied him...
to turn to his own place. He calls it his "own" or proper place, which Matthias was to obtain in a way that was worthy and just. For just as Judas was alien even before he fell from that place, owing to the malady—namely, avarice and treachery—with which he began to suffer, so Matthias was "proper" to it even before he had obtained it, since he had shown himself worthy of so great an office. Why do they perform the election by lot rather than otherwise? Because they did not yet deem themselves worthy to learn B through some sign. Moreover, the Spirit had not yet come upon them; nor was there need, because the lot carried just as much weight. For if, where neither prayer had preceded nor were the men of any [great] worth, the lot carried such weight—because it had happened with a right intent in the case of Jonah—how much more is this the case here? And in another way: "his own place." Each person prepares for himself a place, whether good or evil, by his own deeds. This, then, is what it says: that Judas went into that evil place which he had built for himself by his betrayal of Jesus. For places are not by nature good or evil for us, but we construct our own place by our deeds. Thus, also, the midwives of the Hebrews, fearing God, built houses for themselves; thus also the wicked hear: "Walk in the light of your fire, and in the flame which you have kindled." [DIDYMUS.] The word "place" signifies many things. Among other things, it indicates a certain rank—for so we call the "place" of a bishop, and also of a presbyter or elder; and it is possible to observe the same in the opposite sense, with each person making a place proper and akin to himself through his deeds. Thus, indeed, one person will obtain the place of a false teacher and a false apostle, and another that of a tyrant and other wicked things. Since now Judas, having been snatched away by his own voluntary desire for money and possessed by avarice, took upon himself the rank and role of a traitor, it is rightly said that he went away to his own place. For having lost, through his deeds, the state of being with the apostles, he constructed for himself his own place.
CHAPTER II
VER. 1. And when the day of Pentecost was fully come, they were all with one accord in one place. VER. 2. And suddenly there came a sound from heaven as of a rushing mightywind, [and] it filled all the house where they were sitting.
EXPOSITION OF THE EPISTLE TO THE HEBREWS. — CHAPTER XIII.
A What then? Must one obey every magistrate, even if he be wicked? How do you mean, "wicked"? If he is wicked regarding the faith, flee from him, even if he were an angel from heaven. But if he is wicked in his conduct, obey him. For "all that they tell you to do, do; but do not do according to their works" (Matt. XXIII, 3). Regarding those who are corrupted in the faith, he says: "Do not be carried away by diverse and strange doctrines" (Heb. XIII, 9). Why so? Because he who acts wickedly would not advise others to live wickedly; for he himself, in doing such things, feels shame—which is clear from his striving by every means to hide what he does. But he who is wicked regarding the faith desires to preach his own opinion to the people. B "And be subject to them." He indicates the intensity of this obedience through the word "be subject," so that one might even serve them through works, if necessity demands. "For they keep watch for your souls, as those who must give an account." Let those in leadership hear that just as the people ought to be compliant, so the priest ought to be watchful on behalf of the people, as one who must give an account for what they themselves sin. "That they may do this with joy, and not with groaning; for this is unprofitable for you." If you yield, he says, and show regard for your leader, you make the burden of the care he carries for you light for him, as he who rejoices in your submission. But if you are shameless and disobedient, he himself will still keep watch for your soul; unless you correct your disobedience, he will groan against you to God—which C is unprofitable for you. Observe, moreover, that he does not permit the leader to exact vengeance in any other way than through groaning. This produces mildness in the leader himself; yet for that person who does not find correction, it kindles a greater pyre of punishment, inasmuch as he provokes God to be a stricter punisher. Therefore, you who are disobedient to your leader, do not despise him because he only emits a groan; but rather fear, because he is handing you over to God.
VER. 18. "Pray for us: for we are confident that we have a good conscience in all things." Since some were slandering the Apostle, as though he were teaching a falling away from the Law, for this reason many of the Hebrews were hostile toward him. For this cause he did not even place his name at the beginning of the Epistle, since they could not bear to hear even that. D Now, therefore, making his defense to them, first he asks that they themselves pray for him—which we are accustomed to request from those who love us; then, he also shows himself to be innocent. For "in all things," not only among the Gentiles but also among you, we have done nothing with hypocrisy, but our conscience is pure, and we know nothing against ourselves.
A of every nation [under the heavens] out of various nations into one sheaf of piety to be gathered; and through the apostolic word to be presented to God, it prefigured the sheaf of grain—in order to interpret the sheaves of souls, which are taken from diverse regions, but are offered to God as one first-fruit of grain. Why did the coming of the Spirit not happen without sensible symbols? Because, even though it happened in this way, they said: "They are filled with new wine." If this had not occurred, what would they not have said? And it was not simply a sound, but one from heaven, and also sudden, so that they might be more roused, as of a rushing and oncoming violent breath. He speaks of the great and vehement impulse of the Spirit; and he caused all to run together there and assemble. "And it filled all the house." B It filled the whole house so that the gift given might be shown to be not particular or special to some, but given to the whole body of the Church. For the house was a symbol of the world, just as the pool was of water; and this is a proof of the abundance and the vehemence. But fire did not fill the house (for it would have caused dread), but, what is more marvelous, that it was parted and settled upon each one of them. And he rightly says "parted," so that you may know that the same energy was sent from the Paraclete. Rightly, therefore, does he say "as of fire" and "like as a breath," so that you may not think anything sensible regarding the Spirit. It was not, therefore, simply wind or fire, but the Holy Spirit appearing there. But observe that when it was necessary for the Spirit to be made known to John, it was fitting that it appear as fire. C "And it sat upon each one of them." That is to say, it remained, it rested. For sitting has the indication of stability and remaining. Upon whom, however, did the Spirit sit? Upon the twelve apostles only, or upon the hundred and twenty? Evidently upon all. For Peter would not have simply and rashly brought forward the prophet, saying, "And it shall be in the last days, I will pour out of my Spirit upon all flesh." And they did not simply receive, but were filled; and "all," he says, not the apostles only. But observe: when they persevere in prayer and supplication, when they be possessed of love, then the Spirit arrives. But why did he appear in the guise of fire? To show that he is of the same nature as He who was seen upon the bush in the guise of fire. And it sat indeed upon the head, but from the head the whole man was filled; for it was possible to see fire above their heads, not burning but sanctifying and shining forth. Why did they receive the tongues not upon the mouth but upon the head? The Spirit was not given into the tongue—that is, into the organ of nature—so that they would not be thought to be bringing forth from their own lungs and from their own mouth what they did not have; but as if into D the head, from the head the whole man was filled. [alt-version omitted]
A Why, then, upon the head? Because the apostles were being ordained as teachers of the world. And an ordination is not performed simply, except upon the head. The fact, therefore, that tongues were upon their heads demonstrates the form of ordination. For ordination is placed upon the head, just as the custom has held even until today. Since, indeed, the visitation of the Holy Spirit is invisible, the Gospel is placed upon the head of the one who is to be ordained as a high priest; and when it has been placed there, one sees nothing else than a tongue of fire resting upon the head: a "tongue," on account of the preaching; "fiery," on account of Him who said, "I have come to cast fire upon the earth." He did not say, however, it was "founded," or "it arrived," but "it sat"; nor "it hovered," but "it sat upon," so that He might show that any man who is receiving a ministry is a throne of God.
"And they began to speak with other tongues." The grace of God arranged from the beginning that the word should be effective for the apostles. For what need was there of heralds, if there were no listeners? Since, therefore, it was necessary for the first fruits of the nations to receive order and place from the very beginning, the writer adds, "And they began to speak with other tongues." But for what reason did the Apostles receive the gift of tongues before other gifts? Because they were about to travel everywhere, and just as at the time of the building of the tower, the one language was divided into many, so then did many tongues come into one man, and the same one conversed in the language of the Persians, and of the Romans, and of the Indians, and in many other tongues, B while the Spirit was sounding and whispering within him. And the gift was called the gift of tongues, since they were able to speak in many voices all at once, just as the Spirit gave them to utter. For they did not speak from themselves, but they spoke from the Holy Spirit, prophesying—that is, understanding and declaring the testimonies concerning Christ that had been given through the holy prophets.
C "And there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And when this sound occurred, the multitude came together and was confused, because each one heard them speaking in his own dialect." "Devout men." Even the very act of living there, having left their homelands, was a sign of devotion, especially indeed that they had traveled from different nations, having abandoned their houses. D
and relatives, acquaintances, connections, and kinsmen, and were dwelling in Jerusalem. But the phrase, "from every nation," is used instead of "from many nations." For Scripture uses the word "every" to mean "many," employing it in an hyperbolic sense. So it is also said: "I will pour out of My Spirit upon all flesh"; and: "All seek their own, not the things which are of Jesus Christ"; and: "There is not one that is righteous, no, not one." For by the universal and general term, it signifies the many.
Then, when the report spread, the multitude gathered; and they were confounded—that is, they were disturbed and marveled. For since that which occurred happened in a house, the crowd naturally ran together from outside, because each one heard them speaking in his own dialect. They knew that being Galileans—and especially the apostles, for they were looking at them more than the others—they were speaking those thousand [different] languages.
The multitude was confounded, not without cause; for they thought that [the apostles] were going to bring trouble upon them because of the rash deed committed against Christ; and conscience was shaking their souls, as the slaughter was still fresh in their hands; and everything terrified them. But this strengthened the apostles, that they were learning of the miraculous gift even from the hearers. For they themselves did not know whether it was, for example, Parthian that was being spoken, but they learned it from them. He mentions nations that were hostile and adversarial to them: Cretans, Arabs, and others; and this was a sign that they would be victors over all. Many, moreover, were there in a state of captivity. From all sides, therefore, testimony is provided by citizens, by foreigners, and by proselytes.
A VERS. 7. And they were all amazed and marveled, saying to one another, "Behold, are not all these who speak Galileans? B VERS. 8. And how do we hear, each in our own language in which we were born?" VERS. 9. Parthians and Medes and Elamites, and those inhabiting Mesopotamia, Judea and Cappadocia, Pontus and Asia, C VERS. 10. Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and Roman visitors, both Jews and proselytes, VERS. 11. Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God. VERS. 12. And all were amazed and were in doubt, saying to one another, "What could this mean?" VERS. 13. Others mocking said, "They are full of new wine." D Everywhere, wickedness is joined to virtue. Some were marveling, while others were mocking and ridiculing. Truly, those [first ones] were religious; for they dwelt there for this reason, namely, that they might—
A appear in the temple thrice a year according to the prescription of the law. But observe the madness of the others. “They are filled with new wine,” they say; and yet the season was not such, for it was Pentecost and the third hour. But wickedness dares anything. And what was more grievous was that, while those—the Jews, the Romans, the proselytes, they who had perhaps crucified [Him], and those from almost all nations—were marveling and confessing, and they were preaching in their own languages, there were nevertheless found some who mocked. Now, did those who mocked understand the apostles speaking in tongues, or not? For if they did not understand, how did the apostles speak in all languages? But if they did understand, with what confidence did they dare to attribute the cause to drunkenness, having at their feet those who could refute and convict them—namely, those who were listening and understood that they were speaking in tongues and were not drunk? In such a way one might raise a question. But I say the opposite: if they did not understand, they would not even have disparaged the miracle by accusing them of drunkenness. For why would anyone try to disparage that which causes him no annoyance? Therefore Luke also says, “mocking,” as if slandering and calumniating. They calumniated therefore as if they understood, but were not pleased with what was being said; for they were speaking of the great works of God. How then, understanding, did they relate the things being said to drunkenness? From much madness, from excessive cruelty. For it is a habit of the many, if they are not pleased with what is said, to think that the speaker is possessed by a demon B or is deranged, or to accuse [him] of drunkenness and pretend not to understand what he says; even though he speaks safely and uprightly, and the mocker, though he brings an accusation, still hears and understands. Those [men] dared even more to charge them with drunkenness because they were hearing [it] in their own tongue, and believed others were not understanding it, as if they were of a different language. For they themselves understood the things being said, but the rest, because of whom they were mockingly accusing the apostles of drunkenness, they thought did not understand the miracle. For just as when the Lord cast out demons, they understood and saw the prodigies, but when they ought to have praised [Him], they objected "Beelzebul," and seeing all diseases and sufferings being healed, they made the wonders to be material for envy and calumny and murder. So too now, although they were unable to deny the unexpected and preternatural gift of tongues, they nevertheless dared to disparage the miracle by [accusing them of] drunkenness. Observe also the malice C, which is proven by both the time and the hour. For at Pentecost, from where [would there be] new wine? For new wine is indeed called *gleukos*. Then, does drunkenness furnish different languages, or does it even destroy the one that exists? Observe [how] D wickedness is proven by the time and the hour.
A For what does God contrive? If that mockery had not been suspected, the Jews would have refused to enter and listen. God permitted it, so that the mockery might gather many together.
VERS. 14. But Peter, standing with the eleven, raised his voice and declared to them: “Men of Judea and all you who dwell in Jerusalem, let this be known to you, and give ear to my words.”
VERS. 15. “For these are not, as you suppose, drunk, since it is the third hour of the day.”
You saw there [God’s] providence and care; observe here also [his] courage. For if he had had an audience of people all admiring him, would it not have been a wondrous thing even then for an unlettered and private man to break forth with a voice in such a great multitude? B But since he had hearers who were mocking and inclined toward murder, how could it not be a thing beyond human nature? But observe how, immediately, as soon as he let out his voice, he refutes the calumny and shows that they are not drunk, nor even alienated in mind, as those who are frantic. But what is [meant by] “with the eleven”? He put forward a common opinion and voice, and he himself was the mouth for everyone. The other eleven stood by, confirming by their testimony what was being said. And [the phrase] “he raised his voice,” means with great boldness, so that from the very beginning they might learn the grace of the Spirit. For he who could not bear the questioning of a cheap serving-girl, this man converses with such boldness in the midst of crowds baying for blood. ΣΕΥΗΡΙΑΝΟΥ.〗 Before receiving the tongues, Peter, being questioned by one serving-girl, was afraid and says: “I do not know the man.” There, one serving-girl and much timidity; here, an infinite multitude and a voice full of boldness. C He did not say, “As you mock, these are drunk,” but, “As you suppose,” speaking more mildly, and not wanting to show that they said this deliberately and maliciously; but at first he attributes ignorance to them, and does not charge them with wickedness, paving the way for them toward repentance. And what is this? “Is it not the custom for men to be drunk at the third hour?” But he does not linger on this. Nor did those who mocked think this [in reality] of them, but as detractors and mockers they said so.
VERS. 16. But this is what was spoken by the prophet Joel:
VERS. 17. “And it shall be in the last days, says the Lord, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men D
A visions shall see, and your elders shall dream dreams.
VERS. 18. “And yes, upon my menservants and upon my maidservants in those days I will pour out of my Spirit, and they shall prophesy.”
Nowhere meanwhile is the name of Christ, nor his promise, but the promise of the Father. Observe, however, the prudence. He did not come forward and say those things relating to Christ immediately—namely, that “He, after being crucified, promised these things to us.” For had he spoken thus, he would have overthrown everything; although these were sufficient to demonstrate His divinity, yet they were not believed. The thing desired, however, was that faith might be held, and that the things said might be believed to be true. But if they were not believed to be true, it might have happened that they would be overwhelmed with stones. Nothing solves ambiguities other than prophetic testimony. Therefore, when some inexplicable question arises, do not have recourse to reasonings. For the reasonings of thoughts are both overturned and established, but who solves the voice of God? A reasoning is solved; Scripture is not solved. He did not say, “I will pour out my Spirit,” but “of my Spirit.” It is not the Spirit that is poured out, but the gift of the Spirit, upon all flesh—that is to say, upon those who have believed—that is, upon the Gentiles; but he does not yet reveal this to them. Yet the phrase “upon all flesh” gives them also good hope and does not B allow the advantage to be theirs alone, thus also cutting off envy. Observe, moreover, how diverse and varied is the revelation of the Holy Spirit. This one has attained the grace of the Spirit and prophesies; another, who lacks the strength to serve in such a ministry, receives the gift of visions: just as Peter at the sixth hour beheld the image of the sheet; as Cornelius at the ninth hour saw the angel. What is in the heart is not called a *horama* (a sight), but a *horasis* (a vision). Otherwise, someone sees a *horasis*, as he who was seeing says, “Go”; but otherwise, not seeing the spectacle with his eyes and contemplating the matter to be contemplated; otherwise, when someone in the highest state is instructed and taught through the imagination. C
VERS. 19. “And I will give wonders in heaven above, and signs on the earth below, blood, and fire, and vapor of smoke.
VERS. 20. The sun shall be turned into darkness, and the moon into blood, before the coming of the day of the Lord, the great and magnificent.”
VERS. 21. “And it shall be, that everyone who calls upon the name of the Lord shall be saved.”
These things teach clearly beforehand both concerning the future judgment, and concerning Jerusalem and the captivity of that time, and the things that were to happen because of the cross of Christ, and the things that fell upon the Jews through the war of the Romans; for while much blood was being poured out by them throughout Judea, and smoke was being generated, as cities and villages D were burned.
A The pregnant belly of death, just as from the womb of one in labor, I mean from the bonds of death and the depths of Hades, the Savior Christ emerging, and coming forth as from a strange childbirth of the resurrection. On this account he is also called firstborn from the dead.
For it was not possible for him to be held by it.
VER. 25. For David says concerning him: I foresaw the Lord before me always: for he is at my right hand, that I should not be moved. B
VER. 26. Therefore my heart rejoiced, and my tongue exulted. Moreover, my flesh also shall rest in hope.
VER. 27. Because thou wilt not leave my soul in hell, nor wilt thou give thy holy one to see corruption.
VER. 28. Thou hast made known to me the ways of life: thou shalt fill me with joy with thy countenance.
For it was not possible. Athletes, if they are anointed, cannot be seized and captured by their adversaries; and they are protected and remain untouched and inaccessible to the teeth of the serpent. So too, Christ, having been anointed mystically by his own Spirit and engaged with death, and having overcome that pestilence, when the adversary approached, he was broken. C Furthermore, what he says, "For it was not possible," is to be understood in this sense: that inasmuch as he is God born of God, and is one who was not capable of any change, either in a worse transformation or in any other way; and because he rose in such a way as no longer to be about to die. Then he brings in David, who removes all human reasoning. Such a matter is prophecy, and it says: "For David says concerning him," not concerning himself. And again, he comes to the humble ones. For it is not now, he says, but old. And God willed these to happen from above, and so they were established: "I foresaw the Lord before me always." He calls his Father his Lord, because he took the form of a servant. D And what is said, "at the right hand of the Son," and again, "to sit at the right hand of the Father," signifies equality, and a like condition. Moreover, "my flesh also shall rest in hope." Since Jesus, as he had accepted death, laid it aside in order to raise it again from death, and consequently that flesh, since it was his own, rested in hope because of the expectation of the resurrection. And what is said, "Thou wilt not leave my soul in Hades," and although some apply this to the person of David, although...
EXPOSITION OF THE FIRST EPISTLE TO TIMOTHY BY THEOPHYLACTUS, ARCHBISHOP OF BULGARIA.
Argument of the First Epistle to Timothy.
Timothy was one of Paul's disciples, and so approved, and so closely attached to Paul, that he even chose to be circumcised by him for the sake of the economy, even though he [Paul] was preaching against circumcision to others, and had even resisted Peter himself concerning it. And Paul himself, in many places, bears witness to the great virtue of this man. To him he now writes concerning many necessary matters.
But someone might ask, why does he not write to Silas, or to Clement, or to Luke, or to any other of those who were with him, although there were many, but only to Timothy and Titus? And it may be said that he still kept those with himself, whereas he had entrusted Churches to these. It was necessary, therefore, to exhort them through writings, and to explain what needed to be done.
But if you should ask, why did he not first perfect them in all divine wisdom, and then appoint them to teach, but after entrusting the teaching to them, he writes again and sets them in order? Learn first, that no one is perfect, even if he becomes a teacher, but that this man also needs guidance in many things from those who are more perfect; otherwise, and with the Church just being constituted, it was not easy for the bishop to form all things himself by his word. Then, observe through the whole Epistle, that the instruction to Timothy is not such as is given to disciples, but such as befits a teacher.
A spiritual body; for the flesh that is raised up after the resurrection is a spiritual and incorruptible body. He says "paths of life," as the souls of the just, together with the Savior, trod them ascending from the lower regions. But the words, "You will fill me with gladness with your countenance," refer to the face of the Lord, meaning the most God-befitting manifestation of God and our own inspection, by which He will visit and look upon us more perfectly and absolutely.
"Viri fratres," [Men, brethren], it is permitted to speak with boldness to you concerning the patriarch David, that he indeed both died and was buried, and his monument is among us to this day. B Being therefore a prophet, and knowing that God had sworn to him with an oath that, of the fruit of his loins, according to the flesh, He would raise up Christ to sit upon his throne, he, foreseeing, spoke concerning the resurrection of Christ, that His soul was not left in Hades, nor did His flesh see corruption.
Having fulfilled the testimony of David, he adds: "Men, brethren." When he is about to say something great, he uses this prologue, stirring them up and making them well-disposed; for where it did no harm, he used great moderation of mind. For if he had said simply, "These things were said by David," he would have seemed harsh and stirring them to anger rather than making them obedient. But by the great honor which he pays to the blessed David, he brings it about that the prophecy is easily admitted and approved as being spoken concerning Christ. And his whole speech is ordered in this way: for when he had said that he both died and was buried, he did not say, "And he rose again," but, "And his monument is among us," which is equivalent to saying, "He did not rise again." C Then, not even thus does he come to Christ, but again David is praised, and through the praises of him, the goal proceeds. For he says these things for this reason, that through respect for him and his lineage, they might receive the discourse about the resurrection, as if the prophecy were injured if this were not so, and their honor were being destroyed. "God swore to him with an oath." He did not say, "He promised," but "He swore," representing the unchangeable nature of the promise. "To sit upon his throne." In many places of the divine Scripture, "throne" is used for "kingdom," as also here, and in the passage, "Your throne, O God, is for ever and ever." But "according to the flesh He would raise up Christ"—he says "according to the flesh," for as to the divinity, He exists eternally, sitting together with the Father. He attributes all things to the Father so that they might meanwhile accept what was being said. But how did He sit upon the throne of David? D Because He is King of the Jews, and much more so of those who crucified Him.
A VERS. 32. *Hunc Jesum resuscitated Deus, cujus omnes nos sumus testes.* VERS. 33. *Dextera igitur Dei exaltatus, ac promissum Spiritum sanctum a Patre consecutus, effudit hoc, quod et vos nunc videtis et auditis.* VERS. 34. *Non enim David ascendit in caelos: sed ipse ait, Dixit Dominus Domino meo, Sede a dextris meis,* VERS. 35. *Quoad effecero inimicos tuos scabellum pedum tuorum.* VERS. 36. *Certo sciat ergo tota domus Israel, et Dominum et Christum a Deo factum esse hunc ipsum Jesum, quem vos cruci affixistis.*
He flees back again to the Father, although it would have been enough to have said it earlier; but he knew how much utility this brought to the hearers for the acceptance and approval of those things which were pressing and were primarily required and necessary. Furthermore, by the expression "exalted," he covertly signifies that He has been lifted up on high and dwells in the heavens, but not even this was stated openly at the beginning. Observe, however, how at the beginning of the discourse he did not say that Christ had sent down the Spirit, but the Father, when he also brought forward the prophet Joel as a witness. But after he made mention of His signs, and of the things that had happened to Him, and discussed the resurrection with confidence, then he says that He Himself poured out the Spirit; so that it was of Him that the prophet was speaking: *And it shall come to pass in the last days.* B By "the promise," he means either that which He promised to us the apostles, or that which the Father had promised to Him before He was crucified and suffered the punishment. For since he was about to say a great and sublime thing—namely, that Christ had poured out the Spirit—he veils and covers it by saying that the Father had promised this to Him. For whatever anyone says, if it does not have a useful result and end, he says it rashly and in vain. And he shows that the cross not only did not make Him humbler, but actually made Him more splendid; if indeed He promised it then, even as John says: *He shall baptize you with the Holy Spirit and with fire*; but now, after the cross, He gave it. C But He Himself says: *The Lord said to my Lord.* Here he no longer speaks with hesitation and restraint, having gained confidence from the things that had been said. But what did the Lord say to my Lord? If David calls Him Lord, much more will they not despise Him or consider Him unworthy. Moreover, through that which he says, *until I make your enemies*, he struck fear into them—that is, naturally, so that they might be seen and subjugated. And lest faith in him be disparaged, he attributes and ascribes the saying to the Father. But since he had also spoken great things, he again leads the discourse down to humble things: *Sit at my right hand.* Through this, *Sit at my right hand*, the equal honor of the Son and the Father is understood. For in the case of a bodiless essence, D it is not possible to conceive of a right or a left. But who the enemies are, the Apostle declares, crying out: *When He shall have put an end to all authority, the last enemy shall be destroyed—death.*
And that He was made Lord and Christ by God, is this very one. “Made” is used for “constituted.” For there is no discourse here about *ousiosis*, that is to say, about substantiation or essentiality, and *hypostasis*, that is to say, subsistence. Furthermore, he does not yet cease or desist from humble expressions. For even though it was fitting to add: “Let all the house of Israel know with certainty that He sits at the right hand,” for this was gathered from what had been said before, he does not say this, but what is much more humble and lowly, namely that God constituted Him Lord and Christ; for the word “made” signifies this. Thus one must look everywhere and consider by what means benefit is obtained for the hearers.
B When they heard this, they were pricked in their heart, and said to Peter and the rest of the apostles: “What shall we do, men and brethren?” And Peter said to them: “Repent, and let each of you be baptized in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God shall call.” And with many other words he testified and exhorted, saying: “Be saved from this crooked generation.”
Do you see how great a thing is gentleness? How it pricks and softens the hearts of men more than severity and bitterness? For here too, the blessed Peter brought their own daring deeds to their remembrance, but he did so mildly, and added no word of punishment. They were therefore put to shame by Peter’s gentleness, because to those who had delivered his Master to death—and who even then were murderous towards them and desired to make away with them—he nevertheless discoursed in the manner of a father and a teacher, with care for them. For they were “pricked,” he says; they were not simply convinced, but condemned themselves. For they say, “What shall we do, brethren?” as if they were at a loss and in anguish over what they had dared to do. Those whom they had called impostors, they now call brethren, and this they do not merely by using such an appellation openly and freely, but by demonstrating their love and how much they had been won over and were well-disposed towards them. For the apostles themselves had also called them thus when Peter began his speech. C But although all were questioned, Peter replies again. For they all offered him their mouth, and he says: “Repent, and let each of you be baptized in the name of Jesus Christ.” Nor is this in conflict with, “Baptizing them in the name of the Father and of the Son and of the Holy Spirit D”
A.” For the Church understands the holy Trinity to be indivisible, so that, because of the consubstantial union or unity of the same essence and nature in three subsistences or persons, he who is baptized in the name of Christ is baptized in the Trinity, since the Father, the Son, and the Holy Spirit are not separated one from the other, nor divided among themselves. For if the name of the Father were not God, and the name of the Son were not God, and the name of the Holy Spirit were not God, one would have to say, “In the name of the God Jesus,” or also, “In the name of the Son alone.” But, he says, “in the name of Jesus Christ,” knowing that the name of Jesus is God, just as the name of the Father and of the Spirit is God. “And you shall receive the gift of the Holy Spirit.” See how he designates one gift of Christ and of the Spirit, since there is one dignity; which, while discussing it above, he had called “the promise.” Then, “and to your children.” For the gift is greater when they also have heirs to their goods. “And to all that are far off.” But if to those far off, then much more to you who are near. See, however, when he rightly signified the calling of the nations through the expression, “to those who are far off.” When? When he found them pricked to the heart and condemning themselves. For when a soul has condemned itself, it can no longer be envious B.
Vers. 41. “Then they indeed, having gladly received his word, were baptized; and there were added in that day about three thousand souls.”
Vers. 42. “And they continued steadfastly in the apostles’ doctrine, and in the communion, and in the breaking of bread, and in prayers.”
Vers. 43. “And fear came upon every soul: and many wonders and signs were done by the apostles.”
Vers. 44. “And all that believed were together, and had all things common.”
Vers. 45. “And sold their possessions and goods, and parted them to all men, as every man had need.”
Vers. 46. “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor C with all the people. And the Lord added to the Church daily such as should be saved.”
Here is fulfilled the prophecy which says: “Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.” And fear came upon every soul D. For not as...
as though they were worthless. For since Peter abounded with great grace from above, and was demonstrating the promises and the things to come, they were reasonably struck with fear; for the signs and wonders that were performed confirmed the things that were being said. Just as it happened in the time of Christ—first signs, then teaching, then miracles—so it was now. A And all who believed were together; not in place, but in disposition and resolve, and in the indissoluble concord and affection toward one another. And the phrase "as anyone had need," he says, not simply, but in a thrifty manner; for this is what it means: as anyone had need. It is not as the wise men among the Greeks did; some abandoned the land, and others threw much gold into the sea. This was not a contempt for money, but foolishness and lack of sense. For the devil endeavored to slander the creatures of God, not [because it was] pointless to use money well. And spending their time daily; not one day, or two, or three, but daily; and with one accord, as if with one soul. Observe, moreover, how the Jews who believed did nothing else but attend to the temple, as they had become more zealous and held the place in greater reverence. And the apostles did not for a time drag them away from there, so as not to do them harm. Breaking bread from house to house; he means the temple by "house" here as well. For they ate in it. And "breaking bread" signifies their great temperance and simplicity of diet. For he says they partook of food, but did not live in luxury. Thus, they were changing their manner of life for the better because of the faith. B But how did they have favor with all the people? For he says: "And having favor with all the people." How? Through the things they were doing: through alms, through pure conduct. For even if the priests, moved by envy and jealousy, stood against them, they still had favor with the people. C
CAPUT III
Vers. 1. Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. Vers. 2. And a certain man who was lame from his mother's womb was being carried, whom they used to lay daily at the gate of the temple, which is called Beautiful, to ask alms from those who entered into the temple. Vers. 3. Who, seeing Peter and John about to go into the temple, asked for alms. Vers. 4. Peter, however, having looked intently at him with John, said: Look at us. Vers. 5. And he began to attend to them, expecting to receive something from them. Vers. 6. But Peter said: Silver and gold DA I have not: but what I have, that I give thee. In the name of Jesus Christ of Nazareth, arise, and walk. Vers. 7. And taking him by the right hand, he lifted him up.
These men appear everywhere to be in great concord. Peter signals to him; they came together to the sepulcher; regarding him, he says to Christ: “And what shall this man do?” B Indeed, the author of the book omits explaining the other signs one by one; yet he considered that the sign by which all were moved should not be omitted. But they were going up into the temple; why? Were they still living according to the Jewish custom? God forbid. But they were doing this usefully and by way of condescension, and as if accommodating themselves to the man. Observe, moreover, how they were assiduously devoted to prayers: and at the ninth hour they were praying there together. He mentions both the place and the time accurately, providing proof of what he writes. How then does he not give the name of the lame man? Because not even the apostles themselves knew it; for the man was entirely unknown to them. And this perhaps so that they might not appear to be showing favor or performing the healings out of personal partiality, and so that no suspicion of fakery might be taken up by any of the most shameless—lest any think that some of those known to the apostles were feigning healings performed upon themselves for their favor. How then did they not learn his name after the healing? Because they had no leisure to be occupied in matters that brought no utility or benefit. But to me it seems that not even the common people knew the man’s name; rather, they called him "the lame man" simply because of his affliction. For the infirmity was so notorious and well-known to all that, whenever anyone heard "the lame man," although perhaps there were others, they immediately understood him. Whence, then, did they know that he had been lame from his mother’s womb? From the voice of all; from the testimony of all. For all knew him from his sitting in the temple, but also from the man who was healed himself. Why then did they not bring him to Christ to be healed? Perhaps those who were sitting in the temple were some of the unbelieving; since they did not even bring him to the apostles, seeing them entering and knowing they had performed such miracles. “Silver and gold I have not.” He did not say, "I do not have *here*," as we are accustomed to say, but, "I have absolutely none." Observe, moreover, how John is everywhere silent, while Peter speaks even for him. What then? Do you neglect and turn away from the suppliant because you do not have money? No; but "What I have," he says, "this I give." So also did Christ, C often healing by word alone, often also touching, wherever they happened to be weaker in faith, so that the things that were done might not appear to happen by chance. And taking him, he says, he lifted him up. This made the resurrection clear; for what was occurring was an image of the resurrection.
A
And immediately his feet and ankles were strengthened. VERS. 8. And leaping up he stood and walked, and entered with them into the temple, walking and leaping and praising God. VERS. 9. And all the people saw him walking and praising God. VERS. 10. And they recognized him, that he was the one who used to sit for the sake of begging alms at the Beautiful gate of the temple: and they were filled with wonder and ecstasy, that is, alienation of mind, on account of what had happened to him.
Walking and leaping: testing himself, and making a greater trial, whether he were truly healed and restored. For on account of the novelty of the thing, which had happened beyond hope, it is credible that even he himself doubted concerning himself. B Some, however, say that he also did not know how to walk; and for this reason he moved his feet as if leaping. But observe how he did not remain quiet: partly indeed out of joy and gladness, and partly to stop their mouths, lest it be thought to be dissimulation. For this reason he leapt, as if he were someone who was henceforth almost unknown on account of the event. For we use this expression concerning those who are scarcely recognized. But on account of the benevolence and love with which he followed them, he did not depart from them, perhaps giving thanks to them, and gladdening them. Moreover, the miracle takes place in the temple for the salvation and benefit of many. C
VERS. 11. But when the healed lame man held Peter and John, all the people ran together to them in the porch which is called Solomon's, astonished and struck with admiration. VERS. 12. Which Peter beholding, spoke to the people thus: "Men, Israelites, why do you marvel at this? Or why do you look at us, as if by our own power or piety we had made him walk? VERS. 13. The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Son Jesus; whom you indeed delivered up and denied in the presence of Pilate, when he had judged him to be worthy of release; VERS. 14. But you denied the holy and righteous one, and asked that a murderer be granted to you. VERS. 15. And you killed the Author of life; whom God raised from the dead: of which act we are witnesses. D VERS. 16. And by faith in his name, this man, whom you see and know, His name has strengthened, and the faith which is through him has given him this perfect soundness in the presence of you all."
A He does not place the testimony so nakedly, because each of them was spoken together with many accusations and the punishment decreed against them, just as this one is also: *And I will give the wicked for his burial, and the rich for his death.* B Comforting them, however, he says that the daring deed was not yours, but God willed it so. At the same time, he also addresses those words which, reproaching him as he hung upon the cross, they said: *If he loves him, let him save him;* and, *If he is the Son of God, let him come down from the cross,* and the like—almost saying: "These were nonsense, O foolish ones; for if it had to happen thus, and all the prophets testify to this, it is manifest that he did not descend out of weakness, but rather out of ineffable power and surpassing authority and unutterable philanthropy."
VERS. 19. *Repent therefore, and return to health, that your sins may be blotted out, in order that times of refreshment may come from the presence of the Lord;*
VERS. 20. *And that he may send him who has been presented to you, Jesus Christ;*
VERS. 21. *Whom heaven must receive until the times of the restoration of all things, of which God spoke by the mouth of all his holy prophets from of old.*
"That your sins," etc. He does not speak of that sin which they dared to commit at the cross, for he had said above: *And now I know that you did it in ignorance, as did also your rulers.* But what was it that he said there: *And now I know?* "Now I know," he says—it is profitable to speak thus, so that I may win your salvation; or "Now I know that you did it in ignorance," from the fact that I see many of you returning and being saved. For it is likely that he says this to those among them who had already returned and believed. But how did they do it in ignorance? For to ask for a robber, not to accept him who was judged fit to be released, and even to wish to kill him—what ignorance is this? C But he spoke thus, opening to them the door of conversion; for this reason he does not say: "Repent of the things you dared to do at the cross," but rather "in order that your other sins may be blotted out for the time being." *Repent therefore,* he says, *so that times of refreshment may come.* He shows here that they were about to fall into many tribulations; for this discourse would be fitting for one who is about to weep and who desires some comfort. And see how he proceeds by the way. In the first address, he hinted at the rest and the seating in the heavens; D but here, also at his manifest presence. "There will be," he says, "a time of refreshment." For what would the times of refreshment be, if not those of the resurrection? Which Paul also seeks, saying:
And we who are in this tabernacle groan, being burdened. But if anyone says that these are times of refreshment even after the destruction, nothing prevents it. For God cut short the times of their affliction and captivity for the sake of the elect, that those who have believed might find refreshment and be saved from that severe necessity. A *And send the Christ Jesus, who has been preached to you.* This is in place of: It is necessary to receive him, since he is God, and ought always to sit with the Father. *Whom heaven must receive until the times...* He declares the cause why he does not come now: It must be restored, he says, and all things must be brought to an end, and then he will come. But how does he say above: *Whom heaven must receive*? Had it not yet received him? Certainly it had. How then did he not say: "whom heaven has received"? He says this as though speaking of the times above. But the words "until" and "as long as" in Holy Scripture are not indicative of a specific time. For how are we to understand that which is said to God: "Thou art from everlasting to everlasting"? The meaning of the passage before us, therefore, is this: Many things, he says, the prophets said were to be, which have not all yet come to pass and been fulfilled, but are still happening and will happen until the consummation. For Christ, having been taken up into the heavens, remains there until the consummation of the world; B arriving then with mighty power, after all things which the prophets foretold have been restored—that is, when the end arrives and the things of sense cease—then Christ will be higher than the heavens.
VERS. 22.
For Moses said to the fathers: *The Lord your God will raise up for you a prophet from your brethren, like me. Him you shall hear in all things, whatever He says to you.*VERS. 23. *For it shall be that every soul, whoever does not hear that prophet, shall be destroyed from among the people.*
VERS. 24. *And all the prophets, both from Samuel and those who follow, as many as have spoken, have also announced these days.*
VERS. 25. *You are sons of the prophets, and of the covenant which God made with your fathers, saying to Abraham: And in your seed shall all the families of the earth be blessed.*
C VERS. 26. *To you first, God, having raised up His Servant D Jesus, sent Him to bless you, in turning away every one of you from your iniquities.*
[CYRIL.] He said: "A prophet like me." But the phrase "like me" is to be understood not in terms of nature, but in terms of action. Not, therefore, of essence, but of circumstances. For if he had said "like me" in essence, not one would have risen, but many. "The Lord will raise up for you a prophet." Immanuel is called a prophet because of His human nature, as one who is in the place of Moses, a mediator between God and men. I would even call Him Moses—Moses compared in a parable, the truth being compared with the shadow. A For Christ is born in Bethlehem, just as Moses was in Egypt; the former was an Israelite, and so is this one as regards the flesh; the former was of a priestly family, this one from David because of the Virgin; Pharaoh ruled in his day, Herod in this one's; the former kills infants, this one kills infants; the former killed the males, this one also; the former is saved through his mother, and this one was saved through his mother and with his mother. "He shall be cut off from the people." [DIDYMUS.] B Since the soul of man is immortal, it is not utterly and completely cut off, but is cast out of a certain good order, where it had been placed before. Thus also, Judas was cast out and removed from the order and company of the apostles. Since, therefore, the soul is immortal, by his extermination and casting out we understand its falling away and being deprived of the goods which it was destined to enjoy, if only it had lived its life in a way worthy of God. "You are the sons of the prophets." He says "of the prophets" to mean: Do not be dismayed, and do not think C that you have been made aliens to the promises. "You are the sons of the prophets," so that I might tell you that these things have happened for your sake. What is meant by "sons of the covenant"? It is equivalent to "heirs"—not heirs recently and newly enrolled, but as sons, and otherwise, to show to what extent it is by right of adoption. As if he meant: If, therefore, you yourselves also wish it, you are heirs. For this reason he says, "You are the sons of the prophets and of the covenant." "He sent Jesus to bless you." For He sent Him to others indeed, but to you first, who crucified and killed Him. When? Only from the cross? No, but even after this and after the resurrection. For, he says, having raised Him up, He sent Him to you first, to do what? To bless you and save you, if you yourselves also choose to turn away from your sins.
CHAPTER IV
D VERSE 1. "And as they were speaking these words to the people, the priests and the captain of the temple and the Sadducees came upon them," VERSE 2. "Being offended because they were teaching the people and proclaiming in Jesus the resurrection from the dead:" VERSE 3. "And they laid hands on them, and put..."
them in custody A until the next day, for it was already evening.
When they had not yet recovered from the former trials, they encounter others. And see how events are arranged. First, they were all mocked together; second, they fall into dangers, but not in immediate succession. Rather, after having first distinguished themselves in their public addresses, and having performed a great miracle, then finally, after they had gained confidence through God’s permission, they embrace the struggles. But observe for me the progress and advancement of the Jews in their wickedness and audacious impudence. For they who previously sought one in Christ who would betray Him, now, after the cross, having become bolder and more shameless, lay hands [on them] themselves. And with them, he says, was also the commander of the temple, so that they might again cast a public charge upon what had been done, and not treat it as a private matter; which is what, he says, they strive to do in all instances. B And they put them into custody until the next day. They, indeed, by doing this, were wishing to soften them and were keeping them under guard, but the delay of time made the apostles more bold.
VERSE 4. "But many of those who heard the word believed; and the number of the men came to be about five thousand."
What is this? Had they seen the apostles prospering, and not rather bound? How then did they believe? Do you see a manifest divine efficiency? And yet the fact that they had already believed should have made them weaker, but Peter’s address, composed by the divine Spirit, had cast seeds into the depths of their understanding and had touched their very souls. Those men, in the sight of the multitude, bound the apostles, so that by seeing them, they might also make the others more cowardly. But the opposite happened, and they examine them in private, C so that observers might not profit from their boldness of speech.
VERSE 5. "And it came to pass on the next day, that their rulers and elders and scribes were gathered together at Jerusalem."
VERSE 6. "And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the high priestly family."
VERSE 7. "And having set them in the midst, they were inquiring, 'By what power, or by what name, have you done this?'"
VERSE 8. "Then Peter, filled with the Holy Spirit, said to them, 'Rulers of the people and elders of Israel: D VERSE 9. If we are today being examined for a good deed done to a weak man, by what means this man has been saved,'"
'" A VERSE 10. "Let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead, by him this man stands before you sound." Besides other evils and inconveniences, they did not even keep the ordinances of the Law. Look, for instance, at the multitude of high priests; whereas one alone ought to have held the office for life. They surround the matter at hand with the appearance of a court, so that they might be held accountable for an unjust judgment. They were inquiring by what power or in what name. And yet, they knew. For, being vexed at their proclaiming the resurrection in Jesus, they detained them. Why, then, do they ask? Because they hoped that the apostles, fearing the court and the multitude, would deny it, and thus they thought the whole matter would be successfully managed by them. For see how craftily and cunningly they question. "By what name," they say, "have you done this?" For they preferred that the apostles should confess it to be their own work, rather than of the power and virtue of Christ. And see how they were repressed, because they did not even want to name the healing of the lame man. B For why do they not say "of what kind it was"? But they just say, "You have done this." "Rulers of the people and elders of Israel." Observe the philosophy; and consider, where the situation demands, how he sharply rebukes them. He addressed them honorably, but when he came to the subject, he does not omit the fitting rebuke, subtly reminding them that it was for such things that they were always offended and stirred to judgment. Now, what he says is to this effect: "In the highest degree, it was fitting that we should be crowned for these things and proclaimed as benefactors; but since we are called to judgment and are pleading our cause, let it be known to all of you and to all the people of Israel"—which was the very thing that vexed them most; and this is what Christ also told them: "What you have heard in the ear, preach upon the housetops." "By the name of Jesus Christ the Nazarene." "Do not think," he says, "that we are concealing our country; rather, we proclaim it even more. And indeed, we confess the passion, and we preach the resurrection." "Whom you crucified." He reminded them of a word that could sufficiently terrify them. For what kind of wounds do you think they received from these words? C D VERSE 11. "This is the stone which was rejected by you builders, which has become the head of the corner." VERSE 12. "And there is no salvation in any other; for there is no other name under heaven given among men, by which we must be saved." This is the stone, that is, the very approved and tested one, which became the head of those joined together through him into one building of the Church of those two peoples; namely, of the Jewish [people] which believed, and of all...
from the nations; and there is no salvation in any other. A Here he speaks in elevated terms. For where it was necessary to teach, they also produce prophecies; but where it was necessary to speak freely, they only set forth their own opinion. For when there is no need to settle anything, but to demonstrate it with boldness, he does not spare. For he did not fear now that he might strike, as he does in other cases, adapting and arranging his words for the salvation of his hearers. It is manifest to all, he says, that the name was not given to us alone, but also to all; because, he says, even the Jews thought there was a resurrection, but a cold and childish one.
B Seeing the boldness of Peter and John, and perceiving that they were unlettered men and laymen, they marveled; and they recognized that they had been with Jesus. And seeing the man who had been healed standing with them, they had nothing to say in contradiction.
For it is possible for someone to be unlettered and yet not a layman, and a layman and yet not unlettered; but here both concurred, and for this reason they marveled at them, as they spoke and declaimed. And whence did they perceive it? From those very things which they were saying. And he does not say this—namely, that "they recognized them"—simply; but [he implies] that they had been with Jesus at the time of the passion. For these men alone were with him then, and they had seen them at that time low-spirited and cowed, and this sudden change astonished them most of all. For he who then, when even a maidservant was questioning him, did not stand his ground, now, having advanced into the midst of the chief priests themselves and the council, speaks with boldness and constancy.
C Having ordered them to go out of the council, they conferred among themselves, saying, "What shall we do to these men? For that indeed a notable sign has been done through them is manifest to all who dwell in Jerusalem, and we cannot deny it. D But that it may spread no further among the people, let us threaten them that they speak no more in this name to any man." And having called them, they charged them not to speak at all nor to teach in the name of Jesus. But Peter and John answering toward them said, "Whether it is right in the sight of God to hearken unto you rather than unto God, judge."
A For we cannot but speak the things which we have seen and heard. But they, having threatened them further, let them go, finding nothing how they might punish them, because of the people, because all glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was shewed. Why do they not lead them to Pilate, but judge them themselves? Because they were ashamed and abashed at the things which they had previously committed, and feared lest they should be reproached and accused on their account as well.
B Vers. 23. And being let go, the apostles went to their own company, and reported all that the chief priests and elders had said unto them. Vers. 24. Who when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is. Vers. 25. Who by the mouth of David thy servant hast said, Why did the heathen rage, and the people imagine vain things? Vers. 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. Vers. 27. For of a truth there were gathered together against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, Vers. 28. For to do whatsoever thy hand and thy counsel determined before to be done.
They reported it. It is not for the sake of vainglory that they relate it, but to demonstrate certain proofs of the grace of Christ. C Behold also how precise their prayers are. For when they were praying that the one who was fit and suitable for the apostleship might be designated for them, they prayed, "Thou, Lord, which knowest the hearts of all." For there was need of foreknowledge in that case; but since here it was necessary that the mouths of the adversaries be stopped, they cry out, "Lord, thou art God, which hast made heaven and earth." D Many, however, of those from the heresies divide the Godhead, saying that there is one God the maker of the world, and another the Father of Christ. Whence they also divide the Scripture, saying that the Old Testament belongs to the maker of the world, but the New to the Father of Christ. And following upon this impious opinion of theirs, they say that these Gods are contrary to each other, and their Scriptures likewise; so that those who flee for refuge to the Lord are enemies of the maker of the world, and are better than he; just as, indeed, even the men of the world are ill-disposed toward Christ and his doctrine.
For this reason, the holy apostles, cutting off this heresy and sect, show that one must understand that the same God is both the maker of the world and the Father of the Savior, since both testaments were given by Him. A *Who through the mouth of David thy servant didst say: Why did the nations rage?* As though seeking covenants from God, they bring the prophecy into the middle; at the same time they are consoling themselves, because the enemies were meditating these things in vain.
VERS. 29. *And now, Lord, look upon their threats: and grant to thy servants, that with all confidence they may speak thy word.*
VERS. 30. *By stretching forth thy hand unto cures, and signs, and wonders to be done by the name of thy holy child Jesus.*
VERS. 51. *And when they had prayed, the place was moved, and shaken, where they were gathered: and they were all filled with the Holy Ghost, and they spoke the word of God with confidence.*
B *To do what thy hand and thy counsel decreed to be done.* That is: They themselves did not have power; but you are he who allowed whatever happened to come to pass, and brought it to an end; you who know how to easily settle and explain every matter, who are wise and clever, who made use of the works of your enemies for those things which you had decreed. For those men gathered together as enemies; but they were doing what you willed. But what is it that he says, *“Whatsoever thy hand...”*? Here it seems to me that it means the same thing through power and will, because it is sufficient that you alone should have willed it. For no one decrees and predestines by force and power. That is: whatever you established and decided. C *And now look.* Observe, he did not say, “shatter them, and strike and lay them low,” but what? *Look upon their threats, and grant to thy servants to speak thy word with confidence.* *And when they had prayed, the place was moved, in which they were gathered.* By this it was signified that they were heard and visited by God. For that is at times a sign of wrath, at times also of visitation. The apostles, however, were praying, not refusing and entreating that no inconvenience should happen to them; but they were laboring for the sake of the preaching. But why did God shake the house? In order to terrify, indeed, those who were threatening; but to bring the apostles to confidence, since it was the beginning, and they needed a sign which could be perceived by the senses. The place was therefore moved, D and confirmed them all the more. *And they were all filled with the Holy Spirit;* that is, they were revived, and the gift was set aflame within them.
VERS. 32. *And of the multitude of them that believed, the heart and soul were one: and not any one said that ought of the things which he possessed was his own: but all things were common unto them.*
VERS. 35. And with great power the apostles gave testimony of the resurrection of the Lord Jesus; and great grace was in them all.
VERS. 34. Neither was there any one needy among them. For as many as were owners of lands or houses sold them, and brought the prices of the things they sold,
VERS. 35. And laid them down before the apostles' feet. And distribution was made to every one, according as he had need.
"One heart," etc. Heart and soul here signify the same thing. And with great power they gave testimony of the resurrection; he shows that they were entrusted with something, as it were, and as if he speaks of a debt; this is what is meant by, "They gave testimony." Neither was there any one needy. Therefore grace [was with them], because no one was needy; that is, from the great readiness of those who contributed, no one was needy. For they did not give in part, and reserve in part; nor did they give all as if it were their own, but all who believed were nourished as if from one house. "And brought the prices of the things they sold." This signifies the great honor and reverence of those who brought them; for they did not even dare to hand them over into their hands, but laid them down at their feet, making them lords and stewards, so that they might be expended as from common funds, and not as from private and personal belongings; and this also freed those who gave from vainglory, and afforded those who received twofold joy, as it both relieved their want and rendered them free from shame. C
VERS. 36. And Joses, who by the apostles was surnamed Barnabas, which is, by interpretation, the son of consolation, a Levite, a Cyprian born,
VERS. 37. Having land, sold it, and brought the money, and laid it at the feet of the apostles.
CAPUT V.
VERS. 1. But a certain man named Ananias, with Sapphira his wife, sold a piece of land,
VERS. 2. And kept back part of the price of the land, his wife being privy thereunto; and bringing a part, laid it at the feet of the apostles.
VERS. 3. But Peter said to him: Ananias, why hath Satan filled thy heart, that thou shouldst lie to the Holy Ghost, and defraud of the price of the land?
VERS. 4. Whilst it remained, did it not remain to thee? And after it was sold, was it not in thy power? Why hast thou conceived this thing in thy heart?
Thou hast not lied unto men, but unto God. A
Ananias, hearing these words, fell down and gave up the spirit; and great fear came upon all who heard these things. B
VERS. 6. And the young men arose, wound him up, and carrying him out, buried him.
But Joseph—it does not seem to me that this is he who was compared with Matthias. For that one was also called Justus; but this one is Barnabas, which is translated "son of consolation." It seems to me that he also received this name because of his virtue. But how was he both a Levite and a Cyprian? Because the law was already being loosened without being observed; and consequently, the Levites were both moving and dwelling abroad, and doing business.
Now, as he is about to relate what happened to Ananias and Sapphira, and wishes to show that they have sinned, he first makes mention of the one who had acted rightly; for since there was such a multitude doing these things, with so many signs being performed, and such great grace present, it is strange that, not being instructed by any of these things, he brought destruction upon himself. And the terrible thing is that the sin was committed with consent, and no one else saw what had happened; hence it came about that the wretch brought this upon himself to do. Some say: if Satan filled the heart of Ananias, why did he himself suffer the punishment? Because he himself was the cause, having readied himself to receive his efficacy and hidden power, whereby he was filled. "Was it not thy own while it remained? Was it not in thy power?" For was there any force of necessity? Do we drag you against your will? "Why hast thou conceived this thing in thy heart?" There were three signs in the same matter: that he knew things done in secret; that he was not ignorant of things meditated upon in the mind; and third, that he destroyed them by command and decree. C
Many of the neglected-minded ones, putting forward the events concerning Ananias and Sapphira, accuse the Prince of the Apostles of murder. But the accusation does not pertain to Peter, but rather to the Holy Spirit, who justly passed sentence against them. For Peter only rebuked the lie; but the Spirit, having the power of life and death, killed those who had sinned against Him. And the same can be said concerning Sapphira: that Peter did not kill her, but since the transgression belonged to both, the Judge condemned both equally. Therefore, Peter, not being ignorant of this, as one who spoke everywhere through the Holy Spirit, uttered this voice having received it from Him. D
VERS. 7. And it came to pass that about the space of three hours had elapsed, and his wife, not knowing what had happened, came in.
VERS. 8. And Peter answered her, saying, "Tell me, if..."
you sold the land for so much?" She said, "Yes, for so much." A And Peter said to her, "Why is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them who buried thy husband are at the door, and they shall carry thee out." And immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and having carried her out, buried her beside her husband. And great fear came upon the whole Church and upon all who heard these things.
A space of three hours had passed, and the woman had not learned of it, nor had any of those who had been present spoken of the matter; for they were afraid. The writer, wondering at this fact, sets forth both things: both that about three hours’ time had intervened, and that the woman entered, not knowing what had happened. B Observe, too, that Peter does not call her, but rather waits so that she might enter when she wished, giving her space if she desired to repent. But no one dared to tell her what had happened. This is the fear of a teacher, this is obedience. "Tell me, if you sold the land for so much?" He wished to save her; for he was the author of the sin. For this reason he gives her an opportunity for a defense and for repentance, saying, "Tell me, if for so much?" Yet someone might say that he treated them harshly and bitterly. But what bitterness was it? If someone who gathers wood against the law is stoned, much more so the sacrilegious; for this money was sacred. Why did she fall at his feet? Because she had stood near him. She had been allowed to stand near him C so that, if she wished to repent and confess, she would not be ashamed of others as if they were listening. "And they found her dead; and having carried her out, they buried her." Notice that they no longer took care to avoid touching unclean things according to the law, but simply and without any observance touched the dead. Observe also this: that they were severe with their own, but in the case of outsiders, they did not employ punishment. Each, however, in an appropriate way: the former, so that they might not seem to force people to approach the faith against their will through the fear of punishment; the latter, because they did not permit those who had once approached and been deemed worthy of instruction and spiritual grace to be despisers and sacrilegious; D and this, especially in the beginning. For this would have provided an opportunity for slandering the preaching. "And great fear came upon the whole Church." They paid the penalty, and others gained the profit. And yet, even before this, signs had been performed, but there was not such great fear. It is true, therefore, what is said: "The Lord is known when He executes judgment."
VERS. 12. And by the hands of the apostles were performed
signs and wonders among the people. And they were all with one accord in Solomon's portico. A VERS. 13. And of the rest, no one dared to join them, but the people magnified them. VERS. 14. And the multitude of men and women who believed in the Lord was added more and more. VERS. 15. So that they brought forth the sick into the streets, and laid them on beds and couches, that when Peter came, even his shadow might overshadow some of them. VERS. 16. The multitude also of the towns round about came together into Jerusalem, bringing sick persons, and those who were troubled by unclean spirits, who were all healed. B After men began to fear them, Peter himself and the other apostles performed more signs. And they were in Solomon's portico. They no longer remained at home, but were in the temple. Since he said "in Solomon's portico," lest you wonder how the crowds allowed this, he says: "Because no one dared approach them; but the Jewish people magnified the apostles." So that they brought forth the sick into the streets. This did not happen in the time of Christ, that the sick should draw healings through the streets and by a shadow, or that no one should dare to approach. How, then, does this happen here? Because it was the work of Him who said: "He who believes in Me, the works that I do, he also will do, and greater than these he will do." C From all sides, the miracle increased for them: from those who had believed; from those who had been healed; from those who had been punished; from the boldness with which they undertook the work of preaching; and from other virtue and care for their lifestyle. For what happened was not of signs alone; but the life and virtue of the men were also great and truly apostolic. D VERS. 17. And the high priest arose, and all those with him, which is the sect of the Sadducees, and they were filled with jealousy. VERS. 18. And they laid their hands on the apostles, and put them in public custody. VERS. 19. But an angel of the Lord by night opened the doors of the prison, and leading them out, said: VERS. 20. Go, and standing in the temple, speak to the people all the words of this life. VERS. 21. And having heard this, at dawn they entered into the temple and taught. But when the high priest and those with him had come, they called together the council, and all the senate of the children of Israel, and sent to the prison to have them brought.
But when the ministers arrived and did not find them in the prison, they returned, A reporting that they found the prison closed with all security and the guards standing before the doors, but upon opening them, they found no one inside. 24 When the high priest and the captain of the temple and the chief priests heard these words, they were perplexed concerning them, as to what might come of this. 25 But someone arrived and reported to them, "Behold, the men whom you put in prison are standing in the temple and teaching the people." What is it that it says, "rising up"? Awakened, moved by the things being said. Now they attack them more vehemently and sharply, yet they do not immediately bring them to judgment, because they thought they would terrify them more by public custody. Observe, however, with me, how the life of the apostles was woven. B First there was despondency because of the withdrawal of Christ; then cheerfulness because of the descent of the Spirit; again despondency because of the mockers; then cheerfulness because of the faithful and the sign; again despondency because they were held in custody; then cheerfulness because of the defense; again here, cheerfulness because of the brilliance and the signs; but then despondency because of the high priest and those who arrested them. For as many as live according to God, one might find them being treated and exercised in such a way. But an angel of the Lord opened the doors of the prison by night, led them out, and for their consolation and for the benefit of the Jews. 26 Then he who was captain of the temple guard went with the ministers and brought them, but not with force, for they feared the people, lest they be stoned C by them. 27 And having brought them, they set them in the council; and the high priest questioned them, 28 Saying, "Did we not strictly command you and forbid you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you wish to bring upon us the blood of this man." 29 And Peter and the apostles answered and said, "We must obey God rather than men. 30 The God of our fathers raised up Jesus, whom you laid hands on and hanged on a tree. 31 Him God has exalted at His right hand to be Prince and Savior, D to give repentance to Israel and forgiveness of sins."
A And we are His witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey Him.
One ought, after fearing God, to be like those who always snatch [the soul] B from the hands of the enemy. Yet the security of the prison was double—the seal and the men—and everything was sufficient to cause them to suspect that what had happened was a divine operation. “Did we not,” they say, “strictly forbid you?” But what does it matter even if you did forbid? If they had indeed been persuaded at that time and had agreed to obey, then you would be rightly conducting an inquiry now and demanding an account of their actions. But if they said they would not obey, what is the meaning of your questions and demands now? “And you intend to bring this man’s blood upon us.” To them, He still seems to be a mere man. They say this, wanting to show, as they suppose, that their prohibition had become necessary, and that they were ordering these things out of concern for their own safety; but they were saying these things rather to incite the multitude against them. “We ought to obey God rather than men.” The apostles do not answer ferociously. For they were teachers; they were not getting angry, but were pitying them, considering how they might deliver them from their error and their rage. “And we are His witnesses of these things.” Of what? That He promised forgiveness and repentance. For the resurrection was now already acknowledged. That He gives forgiveness, both we testify and the Holy Spirit, who would not have come if sins had not first been forgiven. And see how, while mentioning the crime, they add the forgiveness, showing that while the deeds committed were worthy of death, the things granted were given as by a benefactor. He also said, “Him God has exalted as Prince and Savior,” attributing everything to the Father, C so that He might not seem to be alien from the Father. But why did they not immediately realize that they had left the prison? So that, being reduced to perplexity first, if they wished, they might grasp and be taught that the power was divine. “And the Holy Spirit, whom God has given to those who obey Him.” He did not say, “whom God gave to us,” but “to those who obey,” at once being modest and showing the magnitude of the gift, and also indicating that they themselves could have received it too. For this is the reason God permitted the apostles to be led into court: that those men might be instructed, and that these might be exercised in speaking freely and boldly, and that all might learn.
D When they heard this, they were cut to the heart, and they consulted to put them to death.
VERS. 34. But there stood up one in the council, a Pharisee named Gamaliel, a doctor of the law held in honor by all
A commanded that the apostles be removed for a short while. 35 And he said to them: "Ye men of Israel, take heed to yourselves what you are about to do concerning these men." 36 "For before these days rose up Theudas, claiming himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and brought to nothing."
The others, indeed, hearing this were cut to the heart; but these men were being rent asunder, and were deliberating about killing them. Now this Gamaliel was the teacher of Paul; and it is worth wondering how he, being both versed in the law and endowed with judgment of mind, did not yet believe, since not even Paul had yet believed. "Take heed to yourselves what you are about to do concerning these men." Observe the prudence of the public address; how he immediately struck them with fear, and so that he might not be suspected B of being like-minded with them, he discoursed as one speaking to those of the same opinion, and he did not use great vehemence, but spoke thus: "Take heed to yourselves," he said, "what you are about to do." "For before these days." He sets forth two examples, and does not mention ancient ones, but new ones, because such things have more strength in persuading. For which reason he also, wishing to signify these, used to say: "Before these few days." And although he could have brought forward other things, he was content with these. For "in two witnesses shall every word be established." He does not say, however, by whom they were killed, but says here that they were dispersed. Josephus also makes mention of Theudas in the nineteenth book of the *Archaeology*, as Eusebius says in the second book of the *Ecclesiastical History* in these words: C "When Fadus was procurator of Judea, a certain impostor named Theudas persuaded the crowd, having taken up their possessions, to follow him to the river Jordan. For he said he was a prophet, and that at his command the river would divide and provide them an easy crossing; and he deceived many. But Fadus did not allow them to enjoy their madness, but sent a troop of horsemen against them, which slew many and took some of them alive. And the head of Theudas himself was cut off and carried to Jerusalem."
37 "After this man rose up Judas the Galilean in the days of the enrollment, and drew away much people after him; he also perished; and all, as many as obeyed him, were dispersed."
38 "And now I say to you, Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to naught." D
But if it is of God, you cannot overthrow it; lest perhaps you be found even to fight against God." A
And they consented to him; and calling in the apostles, they scourged them and charged them not to speak in the name of Jesus, and they released them.
They indeed went from the presence of the council rejoicing, that they were counted worthy to suffer for the name of the Lord Jesus. B
And every day in the temple, and from house to house, they ceased not to teach and to preach Jesus the Christ.
It seems the Galileans in the times of Pilate followed the dogmas of Judas the Galilean. Now the dogma of Judas was this: that one should not even to his lips call any man Lord, nor pay him honor or deference; and thus certainly not the king. And many of them, because of this, not saying "Caesar is Lord," suffered grievous punishments, teaching that one must not, beyond the sacrifices in the law of Moses, offer others to God, and they forbade them to be made on behalf of the people and the nation of the Romans for salvation. It is likely therefore that Pilate, being indignant at these Galileans, ordered them for these causes, which seemed against the law to be performed as sacrifices, to be killed; so that then, in the sacrifices being offered, the blood of those offering it was mingled, just as it is reported in the Gospel according to Luke. "Depart from these men." C Having spoken this, they offer examples to them, and they themselves think about themselves, lest perhaps, while planning to overthrow others, they be overthrown; for he who fights against that which is pleasing to God does not overthrow that, but he overthrows himself. For if it is a human matter, you would have to trouble yourselves; but if it is divine, you would not be able to destroy it even by troubling yourselves. He did not say that it is from God, but that it is human. For if he had said, "It is from God," they would have disputed it; but if it is from men, he pushes them forward against the apostles. For this reason he wisely orders them to await the outcome of the matter. See, however, he did not say, "If it is not from God, you shall overthrow it; but if it is of God, you shall be overthrown." They D were persuaded by him. For this reason they were persuaded, because the apostles were not present, he said these things, and as though he were thinking these things for them. How then did they scourge them, if they were persuaded? They were persuaded to refrain from killing them—for that is what they wanted—and they abandoned that intention; yet they fulfilled their own anger by scourging them.
They were persuaded indeed in this, to abstain from their slaughter. For they had that in mind; and they abandoned that will, yet they satisfied their wrath by scourging them. [alt-version omitted]
Variæ lectiones et notæ. 66 In vulgato pro, τοῦ Κυρίου Ἰησοῦ, ἐστί, αὐτοῦ. 67 Ισ. τό. 68 Θυσίαι: erat. 69 Ισ. τότε. 70 ἐκείνων.
Caput VI
VERS. 1. *In those days, when the number of the disciples was multiplying, there arose a murmur of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration.* Not in those very days, but in some days after them; for it is the custom of Scripture so to speak. Now, he calls those who spoke Greek "Hellenists" or "Grecanics." "In the daily ministration"; the ministration to the widows, therefore, was daily. He calls the work of distributing alms "diaconia," that is, ministry. A And it was not through malice that the widows were overlooked, but through the negligence of the crowd; wherefore, when the matter was brought into the open for consideration, the cause of the grievance ceased.
VERS. 2. *And the twelve, having called the multitude of the disciples together, said: It is not fitting that we, leaving the word of God, should serve tables.*
VERS. 3. *Therefore, brethren, look out from among you seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business.*
VERS. 4. *But we will give ourselves continually to prayer and to the ministry of the word.*
VERS. 5. *And this word pleased the whole multitude. And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.*
VERS. 6. *These they set before the apostles; and praying, they laid hands upon them.*
VERS. 7. *And the word of God increased, and the number of the disciples was multiplied in Jerusalem exceedingly; and a great multitude of the priests obeyed the faith.*
B They themselves do not choose, but they permit the election to the multitude, who were also to receive the benefit of their care and function; and they themselves choose and present them, and by the laying on of hands they ordain, create, and declare them. "It is not fitting that we, leaving the word of God, should serve tables." For necessary things are to be preferred to unnecessary ones. "Men from among you, of good report, full of spirit." He does not simply say they are spiritual, but "full of spirit and of wisdom." For it was a work of the greatest philosophy to bear the complaints of widows. "And praying, they laid hands upon them." See how it is not superfluous; for he does not say "how," but only that they were declared and ordained through prayer. For this is what ordination is—the hand is laid upon the man, but God effects and works the whole business. C But what ordination did these seven receive? Was it that of deacons? I judge that their name and dignity was that of presbyters; but they were ordained for this time for this purpose, namely, to minister to the believers in what was necessary. And the number of the disciples was multiplied exceedingly in Jerusalem. He did not
simply say this, but showed how great is the power of almsgiving and of the ordaining of ministers.
EXPOSITIO IN ACTA APOSTOLORUM. - CAP. VI.
A VERS. 8. Stephanus autem, plenus fidei atque virtutis, faciebat prodigia et signa magna in populo. VERS. 9. Concitati sunt autem quidam de Synagoga, quæ Libertinorum appellatur, et Cyrenensium et Alexandrinorum, et eorum, qui erant ex Cilicia et Asia, qui cum Stephano disputabant. VERS. 10. Qui cum non possent resistere sapientiæ atque Spiritui, qui loquebatur, VERS. 11. Allegaverunt et subornarunt homines, qui dicerent se audivisse illum proferentem verba, quibus et Moyses contumelia afficeretur, et divina majestas læderetur. VERS. 12. Itaque commoverunt plebem et seniores, et Scribas, et adorti eum, rapuerunt et adduxerunt in concilium. VERS. 13. Ac falsos testes produxerunt, qui dixerunt: Homo iste non desinit verba contumeliosa adversus locum sanctum et legem proferre. VERS. 14. Audivimus enim eum dicentem: Jesus Nazarenus hic demolietur hunc locum, et mutabit ritus et instituta, quæ tradidit nobis Moses. VERS. 15. Cumque intuiti essent eum omnes, qui sedebant in concilium, viderunt faciem ejus tanquam angeli.
Vide ut etiam ex illis septem quidam erat eximius atque prælatus. Nam etiamsi ordinatio communis erat, attamen hic gratiam majorem adeptus est. Ac vide ut antehac prodigia non fecerit, sed posteaquam notus et clarus evasit: ut ostendatur solam gratiam non sufficere, sed ordinatione etiam opus esse, itaque incrementum Spiritus factum est; nam etiam in electione ante ordinationem testatur eum Spiritu plenum fuisse; sed dona sunt varia atque diversa.
B Concitati sunt autem quidam de Synagoga. Concitationem, exacerbationem eorum vocat, et iram. Erant autem diversæ Synagogæ. Qui disputabant cum Stephano. Idcirco disputabant ut cogerent illum aliquid dicere. Ille vero apertius fortasse disserebat, ac legem finem habere dicebat: aut, non dicebat quidem, sed innuebat ac tecte significabat. Nam si plane ac palam dixisset, falsis testibus opus non habuissent. Vide autem ipsum non committere, nec occasionem præbere docendo, sed a disputantibus cogi. Allegaverunt et subornaverunt viros, qui dicerent. Non ipsi disputantes testificantur: statim enim deprehensum et animadversum esset, illos invidia motos calumniari falsumque crimen intentare: sed alios conducunt: ne res videatur esse importuna, contumeliosa atque injuriosa. C Nam Deum quidem ob impiam ac crudelissimam cædem non timebant, sed ad hominum gloriam respiciebant. Ac falsos testes produxerunt, qui dixerunt. Ubique falsum testimonium; non enim simpliciter volebant occidere, sed per suffragium et judicii speciem, ut etiam gloriam, ut existimabant, apud homines assequerentur.
they did not fear the wicked slaughter in which they were staining themselves with blood, but they were concerned for the reputation of others. And they brought forward false witnesses who would say—everywhere false witness is leveled—that he was not simply wanting to kill, but that the sentence had been broad, so that they might also damage the reputation, as they thought, of those being killed. But they were not saying "he brings forward," but "he does not cease speaking." For we heard him saying that Jesus the Nazarene... Contumeliously, he says "the Nazarene" destroys this place. They said this also concerning Christ: "You who destroy this temple." For they were worried mostly about the temple. But the accusation and dispute is twofold: whether he is going to change the rites and institutions, and introduce others in their place. A And all who sat in the council, looking intently at him, saw his face as the face of an angel. God had made him graceful. For because he was a about to say something, in order that he might immediately strike them with awe by his very appearance, He glorified his face. For there are even faces filled with spiritual grace, lovely to those who love, but awe-inspiring to enemies.
CAPUT VII
VERS. 1. The high priest said: Are these things so?
VERS. 2. And he said: Men, brethren, and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran.
VERS. 3. And said to him: Leave your country, and your relatives, and come into the region which I will show you.
VERS. 4. Then having gone out from the land of the Chaldeans, he dwelt in Charran. And from thence, after his father had died, He brought him into this land, in which you now dwell. C
VERS. 5. And He gave him no inheritance in it, not even a step for his foot; and He promised to give it to him for a possession, and to his offspring after him, when he had no child.
VERS. 6. But God spoke in this way: that his offspring would be a sojourner in a foreign land, and they would bring them into servitude, and they would deliver them, and they would afflict them for four hundred years.
VERS. 7. And in the nation to which they shall be in servitude, I will judge, said God. D
They were not concerned about the wicked deeds by which the divine majesty was injured; but this man—they brought a charge against him of having uttered words by which the divine majesty was injured. And Moses is everywhere fixed in their minds; for the business of God was not so much a care to them as the institutions of Moses. But here, at the beginning, he elevates their opinion, and proves that neither the temple nor the institutions are of any value, and that they will not prevail over the preaching of the Gospel, and that God brings about clever results out of difficult situations. Observe, therefore, through these things, their harangue being woven together...
and how the word of piety perhaps provides that the Holy Spirit is second in dignity from the Son, as one who has his existence from him, and receives from him, and altogether depends on that cause. See how clearly the Great Basil teaches the dogma of the Latins. Indeed, Mark of Ephesus in the Council of Florence, since no other testimony offered itself to him that might respond to this evidence, maintained with great contention that this text had been falsified and interpolated. But what an injustice! For, as John Niger, who had brought it forward, retorted, the codex from which it was taken was of the best quality, brought from Constantinople by Cardinal Cusanus, on parchment, written six hundred years before the Council of Florence, and thus before the rise of the dispute between the Greeks and the Latins on this matter. From whence, then, the suspicion of corruption? But more codices do not have it in this way, Ephesus objected. What of it, if older ones, written before the schism, exhibit the text as we have cited it? Other codices, whatever their number, should rather be said to have been corrupted on purpose by the Photians, with the greater foundation that they were all produced after the rise of the schism, and in some, words favoring our dogma were discovered to have been erased with a knife. Add that this text, as it is cited by us, contains nothing that conflicts with the remaining sayings of the Great Basil; provided, however, that it is read as the Photians read it. For they read it in such a way that it would follow that he remained in doubt whether the Holy Spirit ought to be called second in dignity from the Son and third from the Father: although it is certain that he never doubted in this matter; since both in other places, and especially at the end of the three hundredth epistle, to the canonical women, he says it is a sacrilege to place the Holy Spirit before the Son, or otherwise than in the third order from the Father: which other Fathers also taught. Insititious, therefore, is that *ίows*, "perhaps," which they read after *παραδίδωσιν*, "he delivers." But if this is held as certain, as without a doubt it ought to be, even from this alone it becomes more likely that he added the disputed words; since from this alone it is invincibly demonstrated that his opinion was that the Holy Spirit also proceeds from the Son: for no divine person can be second or third in order or in dignity from another, unless he proceeds from him; certainly Catholic doctors and Fathers recognize no other order in divine things. A ...the source of the Holy Spirit. Thus also other Greek Fathers. It is certain, however, among the Fathers, that *πηγή*, "fountain," is the same as *αἴτιος*, "principle." Wherefore also Athanasius himself, in his second oration against the Arians, calls the Father *πηγήν*, the fountain of the Son; and Basil says that the same Father is *ῥίζαν καὶ πηγήν*, the root and fountain, of the Holy Spirit. The same holy Father, in his epistle to Serapion, says that the Holy Spirit *ἴδιον εἶναι κατ’ οὐσίαν τοῦ Υἱοῦ*, is proper according to the substance of the Son; from which it clearly follows that he adhered to our dogma, since in his oration against the Arians he proves in this way that the Son is from God (the Father) and in God. His words are: "Since therefore the Word is proper by nature to the substance of God, he is from him, and in him." But Athanasius's mind is perceived even more clearly from what he says in the fourth homily (according to the Greeks, the third) against the Arians: "For he (the Son) himself, as it has been said, gives the Spirit; and whatever the Spirit has, this he has from the Word." When, truly, the Holy Spirit possesses nature and essence in the first place, who can doubt that Athanasius thought that he received this from the Son? Which Photius attributes to Chrysostom in codex 277: "Christ," he says, "gave us the Spirit who is from him." Anastasius Sinaita, Bishop of Antioch, in the first book *On Right Dogmas*: "And yet the Lord, showing him to exist from himself, breathing on his disciples, said: 'Receive the Holy Spirit.'" Finally, St. Symeon Metaphrastes in the *Martyrdom of St. Dionysius*: "Christ sends into his disciples the Spirit proceeding from him for the guidance of the infidel nations."
A Abraham departed from the Chaldeans. For it was permitted by the ancestral customs of the Chaldeans, just as it was also for the Medes and Persians, to have intercourse with mothers and sisters; for this reason he circumcised the flesh of the foreskin, renouncing the kinship of the flesh and refusing the unlawful marriages of relatives. Others say that circumcision was commanded to Abraham and his descendants for this reason: that it might be clear that Christ according to the flesh would be from them. For we know that circumcision in the flesh, performed figuratively in the olden days, bore the image of saving baptism, signifying by the casting away of the foreskin the renunciation of birth according to the flesh, and making those who are circumcised children of God. "And he circumcised him on the eighth day." In the first place, Isaac is circumcised on the eighth day; hence [it is the custom] also for the Jews. But Ishmael [was circumcised] when he was thirteen years old; that is why those who are descended from him, the Ishmaelites, are circumcised in this way, as Josephus says. "They sold [him] into Egypt." Having nothing to charge against their brother, but [rather] because he had come for their sustenance, they dealt evilly with him; and without knowing it, they were working with the prophecy and were [even] against their will the causes of his salvation, although after many trials that happened to him, they turned great fear and unbearable shame upon themselves. Although Joseph, bearing it without keeping a grudge, did no harm to them, but also nurtured them when they were starving and made them known to Pharaoh. "And he died, and our fathers, and they were transferred to Shechem." In Shechem were buried Abraham and the patriarchs, which was perhaps called Sychema. For Abraham himself bought it from Emor, that he might bury Sarah there. "And they were placed in the sepulcher." By saying this, he shows that Abraham did not even become the master [of the land] up to the point of his burial. B "And as the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt." "Until another king arose, who did not know Joseph." This man, dealing craftily with our race, oppressed our fathers, to make them expose their infants, so that they would not be kept alive. In which time Moses was born, and he was comely before God; he was nurtured for three months in his father’s house. "And after he had been exposed, the daughter of Pharaoh took him up and nurtured him as a son for herself." C And Moses was instructed in all the wisdom of the Egyptians; and he was powerful in words and deeds. And when his fortieth year was being completed, it came into his heart to visit his brothers, the sons of Israel.
VERSES 17ff.
VERS. 17. But as the time of the promise approached, which God had confirmed by oath to Abraham, the people grew and multiplied in Egypt. VERS. 18. Until another king arose, who did not know Joseph. VERS. 19. He, imposing upon our race D and mocking them, so harassed and afflicted our fathers that they were forced to expose the births of their women, so that they might not remain alive. VERS. 20. At which time Moses was born, and he was pleasing and acceptable to God; he was nurtured in the house of his father for three months. VERS. 21. And when he was exposed, the daughter of Pharaoh took him up. VERS. 22. And she nurtured him as a son for herself, and Moses was instructed in all the wisdom and doctrine of the Egyptians; and he was powerful in words and deeds. VERS. 23. And as the time of forty years was being completed for him, it came into his mind to visit his brothers, the sons of Israel.A
VERS. 24. *And seeing one being wronged, he defended him, and exacted vengeance for the one being oppressed by striking down the Egyptian.* VERS. 25. *But he supposed his brothers to understand that God gives them salvation through his hand; but they did not understand.* VERS. 26. *And on the following day he appeared to them fighting and urged them into peace, saying, "Men, you are brothers; why do you wrong one another?"* VERS. 27. *But the one wronging his neighbor pushed him away, saying, "Who appointed you a ruler and judge over us?* VERS. 28. *Do you wish to kill me as you killed the Egyptian yesterday?"*
That he says, *The time of the promise was drawing near*, indicates that they had not even increased in those four hundred years, but that the end was about to draw near. For already in Egypt more years than four hundred had passed. But the people were growing and multiplying in Egypt. If that which happened to Joseph is wonderful—that he was sold by his brothers and, having been sold, saved them—this is more wonderful: that the king was feeding him who was going to overthrow his rule. He who was about to be destroyed by the one who had condemned him to death was being educated and reared for the overthrowing of the one by whom he was reared. But that he says B that he compelled them to expose the infants so that they would not remain alive, implies that he did not wish to destroy the infants openly. And see by what things the devil attempted to overthrow the promise of God; through these it increased. For Israel was being afflicted, but it was growing and multiplying. For this reason, Moses is received into the royal house and reared and educated, and is again driven into exile; but in exile he is judged worthy to whom that vision might happen, and the moderation and leadership of the people is entrusted to him: thus also He effects that the sold slave should reign where he served. Furthermore, what he says C, *asteios*, signifies "urban," used for "graceful" or "acceptable," that is, to God. But his parents bore him, and observed that he was beautiful. For the flower of grace had preceded the age; but having observed his beauty, they spared him, but hid him out of fear of the edict. They were conquered, and under the compulsion of fear they hit upon the idea of casting him out. But they eluded the edict, being moved by mercy, and having made an ark in imitation of that which was made in the time when Noah lived, and having called upon the God of Noah, they cast the child into the river together with the ark, D that they might seem to obey the edict, and yet keep the child safe. And while they are casting him, God counsels the daughter of Pharaoh, who was unaware, to go out to the river; she went out, being unaware...
A and Moses was saved through the symbols and signs of the common salvation of the Church. For the ark was of wood, and the wood was from the water, and it was salvation for him who had been abandoned; and she who took him up was not a Jewess, but from the nations, an Egyptian. And Moses was instructed in all the wisdom of the Egyptians. Neither Moses, nor those with Ananias and Daniel, would have endured to be erudite in and instructed by foreign discipline, had they not been compelled by the necessity and force of their masters. For they made use of it in no matter, unless perhaps someone might say that it was good to learn it for the sake of overthrowing their deceits and impostures. And having struck the Egyptian, he avenged him who was oppressed. Moses did not make away with the Egyptian driven by desire or frenzy, nor overcome by anger, but rather moved by zeal and devotion to God. Whatever is done with zeal for God, even if it be a killing, is not a killing. At any rate, Phinehas, who killed two with one hand and one stroke, was heard, and Phinehas stood and made atonement, and the plague was stayed. But the things which Moses did were an enigma of things unknown. For this which was happening was a sign that God was about, through Moses, B to kill the Egyptians, but to save the Israelites. And he thought his brothers understood that God was giving them salvation through his hand. Yet by the very deeds themselves, the protection was being declared; what need was there, then, for understanding? And yet, they did not understand even so. And on the following day, he appeared to them as they were fighting, and sought to reconcile them to peace. He who had shown anger against the Egyptian, see how he speaks with kindness: "Men, you are brothers; why do you wrong one another?" "See who has made you a ruler and a judge over us?" The same words they said to Christ. Such is the custom of the Jews, to do wrong to those by whom they are benefited. C VERS. 29. Fugit autem Moyses ob hoc dictum et factus est peregrinus et inquilinus in terra Madian, ubi genuit filios duos. VERS. 30. Et expletis annis quadraginta apparuit ei in solitudine montis Sina angelus Domini in rubo ignis flamma conflagrante. VERS. 31. Quod spectrum Moyses conspicatus admiratus est. Cum autem visendi causa accederet, accidit ad eum Domini vox: VERS. 32. Ego sum Deus majorum tuorum: Deus Abrahami, Deus Isaaci, Deus Jacobi. D Moyses autem tremefactus animadvertere et intueri non audebat. VERS. 33. Sed Dominus ad eum, Solve, inquit, calceos pedum tuorum: locus enim, in quo consistis, terra sancta est. VERS. 34. Vidi, vidi inquam, incommoda et miserias populi mei, qui est in Ægypto: ac gemitum
eorum audivi. Itaque ad eripiendum et liberandum eos descendi, et nunc veni, mittam te in Ægyptum.
Fugit autem Moyses. Ac ne hujus quidem fuga oeconomiam, id est, providentiam atque dispositionem Dei exstinxit. Expletis enim, inquit, annis quadraginta, visus est ab eo angelus Domini; quando exsul erat, quando non amplius sperabat, adeo ut etiam filios duos procrearet. Nota autem eum nunc Filium Dei, angelum vocare, quemadmodum etiam hominem. Apparet autem ei non in templo, sed in solitudine ac loco deserto; ac ne in ipsa quidem solitudine, sed in rubo. Ecce etiam dignus judicatus est, qui hanc vocem audiret: Ego, inquit, sum Deus patrum tuorum: ille magni consilii Angelus, id est nuntius. Solve calceos pedum tuorum. Locus enim, in quo consistis, terra sancta est B. Locus sanctus erat propter apparitionem Christi, ac multo mirabilior co loco, qui erat in Sanctis sanctorum. Illic enim nusquam sic apparuit. Deinde multa quoque cura atque sollicitudo adhibetur. Vidi enim, vidi inquam, vexationem populi mei.
VERS. 35. Hunc Moysen, quem repudiaverant, cum dicerent: Quis te praetorem et judicem constituit super nos? VERS. 36. Hunc, inquam, Deus principem ac redemptorem misit per manum angeli, qui ei apparuerat in rubo. Hic eduxit eos factis prodigiis ac signis in terra Ægypto, et in mari Rubro, et in solitudine annis quadraginta. C 66 VERS. 37. Hic est ille Moyses, qui dixit filiis Israelis: Prophetam excitabit vobis Dominus Deus vester ex fratribus vestris sicuti me: eum audietis. VERS. 38. Hic est, qui fuit in congregatione in solitudine cum angelo, qui loquebatur ei in monte Sina, et cum majoribus nostris: qui accepit oracula viva, quae daret nobis. VERS. 39. Cui majores nostri obedire noluerunt: sed eum repulerunt, et animo suo versi sunt in Ægyptum. VERS. 40. Cum dicerent ad Aaronem: Fac nobis deos qui praecedant nos. Nam Moysi huic, qui nos eduxit de terra Ægypti, nescimus quid acciderit. VERS. 41. Et vitulum fecerunt in diebus illis, et obtulerunt hostiam simulacro, ac suarum manuum operibus delectabantur. D
Hunc, inquit, Moysen, qui vitae periculum adiit, qui ab illis fuerat contemptus, quem aversati erant, quem repudiaverant, cum excitasset Deus misit per manum angeli, qui apparuerat ei in rubo. Quem angelum dicit, palam ac manifesto Deum viderat ac nominat. Hic est ille Moyses, qui dixit filiis Israel, Prophetam excitabit Dominus Deus vobis ex fratribus vestris.
sicut me. Just as I am rejected, by those by whom I ought especially to have been honored. Pharaoh wanted to do away with Moses, and he escaped; and Herod [wanted to do away with] the Lord, and He was preserved in Egypt. Each as an infant was plotted against; both gave the law, and neither was obeyed. This is he who was in the congregation, in the wilderness, with the angel who was speaking to him. The passage at hand shows that it does not happen by locality that men become better or worse. For those of whom we speak, being outside of Egypt in terms of place, still remained in it in their disposition, not having turned their minds away from Egyptian customs, as the Gospel also says: "Where your treasure is, there will your heart be also." Many, therefore, who are still on the earth, by storing up treasure in heaven, have their heart there. B The transgressor angels, being there, had their disposition on earth, to which it followed that they were cast down to earth. "Who received living oracles." Living oracles of art, whose end was shown through words, or he speaks of the prophecies. For the prophet says: "I will give them statutes that are not good"—these are what he calls living oracles with respect to them. "Make us gods"—he did not say a God, but gods; "And they made a calf in those days." David says this too: "And they made a calf in Horeb." He does not say Horeb simply, but to show the excess of their madness. For where God appeared to Moses, there they made an idol and offered sacrifices to the idol.
C VERSE 42. "Then God turned and gave them up to worship the host of heaven. As it is written in the book of the prophets: Did you offer to me slaughtered animals and sacrifices during forty years in the wilderness, O house of Israel?"
VERSE 43. "You also took up the tabernacle of Moloch, and the star of your god Remphan, the images which you made to worship them; and I will carry you away beyond Babylon."
VERSE 44. "Our fathers had the tabernacle of witness in the wilderness, as He appointed, who spoke to Moses, to make it according to the pattern and form which he had seen."
VERSE 45. "Which our fathers, having received by succession, also brought in with Joshua when they took possession of the territories of the nations which God drove out from before the face of our fathers, until the days of David."
VERSE 46. "Who found favor before God, and asked to find a dwelling for the God of Jacob."
VERSE 47. "But Solomon built Him a house."
VERSE 48. "However, the Most High does not dwell in temples made with hands, as the prophet says:"
A VERSE 49. "Heaven is my throne, and earth is the footstool of my feet. What house will you build for me, says the Lord? Or what is the place of my rest? VERSE 50. Has my hand not made all these things?"
The phrase *paréδoke latreúein* ("gave them over to serve"), which means "he allowed," is used here just as it also is in the Apostle: "God gave them over to a reprobate mind"—which means he allowed them to be given over. He says, therefore: "Since the Jews were possessed by this desire to serve the creature rather than the Creator—although he had often forbidden such a purpose through the prophets—as they persisted in it, he allowed them to do as they wished." And the term *éstrepsen* ("he turned") is used for "having turned away from another will." For the will of God signifies one thing, and that which occurs happens by concession. For it was his will—and he had legislated accordingly—"You shall worship the Lord your God, and him only shall you serve." But as they persisted in their impiety, he allowed and permitted it; for he does not desire to be worshipped by necessity, lest he should do injury to free will and to the power inherent in each person. B Furthermore, by the phrase "the host of heaven," some suppose he means the angels, just as in the expression "the law given through angels." But he is not speaking of the angels, but of the stars, to which they also offered worship and reverence: such as to the calf, which stood in the place of Lucifer; and to the moon, as the queen of heaven. For this expression is almost always used where there is a discourse about the luminaries and stars.
"Did you offer me victims and sacrifices for forty years in the wilderness, O house of Israel?" Consider: first he introduces them as having offered sacrifices to him, and then to the idols. For before this, the name of sacrifice had never been heard, but only precepts and living oracles. He brings forward this testimony not simply, not ignorantly, and not without cause, but to show that they also had no need of sacrifices, while he says: "Did you offer me victims and sacrifices?" exactly as if he were saying: "You cannot say that by offering sacrifice to God, you were also sacrificing to them; rather, you sacrificed to them first, and that in the wilderness, where I was especially cherishing and protecting you." C Indeed, even if I said that the temple would be destroyed and that the institutions and sacrifices would be changed, I have said nothing new. For Moses, on whose account you seem to hold such high opinions and to be so pleased with yourselves for forty years, neither offered sacrifices nor built a temple; nor indeed did David, although you were already possessing by hereditary right the land partitioned for you by lot; and even the prophets declare concerning these things as not being necessary.
But in what way do you pretend to defend and uphold Moses, whom both your ancestors and you yourselves have rejected? "And you took up the tabernacle of Moloch, and the star of your god Remphan." The divine Moses returned to the mountain to receive the law. But those who were of the blood of Israel stood before Aaron and said, "Make us gods." D They made, therefore, a calf in the wilderness; and while the calf was the visible idol, they also contrived many others from the individual person. They were addicted, however, more to the worship of the stars; for in addition to the calf, they also took up the tabernacle of Moloch. Setting up a tent...
they established in it a simulacrum which they called Moloch. A Now this is a simulacrum of the Moabites: it had a transparent stone on the summit of its forehead in the likeness of Lucifer; and Moloch is interpreted as "their king." Aquila and Theodotion have indeed rendered it this way. It was, moreover, a skillfully crafted image of Lucifer. You took up, therefore, the tabernacle of Moloch—that is, of your king—and what sort of king was this? The star of your god Remphan, which is interpreted as "darkening," or "blinding." They were worshipping Lucifer, therefore, as appearing before the sun's radiance; but to those who worship him, he has become Remphan, that is to say, blindness—not that the star itself caused the blindness, but because the worship of it became the cause of darkening for them. "And I will remove you beyond Babylon." B Although the prophet said, "I will remove you beyond Damascus," he [Stephen] here followed the exposition of the Hebrews, who said "beyond Babylon," either because Babylon is the boundary of the region of Damascus, or because the Seventy said "beyond Damascus."
"The tabernacle of testimony was with our fathers in the desert." They had this for this reason, that they might have God as a witness; and he calls it a "tabernacle of testimony," that is, of miracles and of precepts, "as he who spoke to Moses commanded." And so the design took place on the mountain. And this tabernacle was movable in the desert, and was not in one place. C Even if it were an angel who spoke to Moses on the mountain, yet he spoke to him in the person of God. And many such things are found in the Holy Scripture. For he says in Exodus that the angel of the Lord said to Moses: "Moses, Moses, do not approach here," and after other things, the angel says: "I am the God of your fathers, the God of Abraham," and other such things.
"Stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you also." D Which of the prophets did your fathers not persecute? And they slew those who foretold the coming of the Just One, of whom you have now become betrayers and murderers; who received the law by the ordinance of angels, and have not kept it.
Why, having spoken mildly up to this point, does he here use harsh language? Because he saw that they were not paying attention to what was being said; for you always resist the Holy Spirit.
A He shows by this that what he himself was saying proceeded from the Holy Spirit, especially since he was about to die; for it is not likely that he was ignorant of this, being full of the Spirit. He uses great, fearless, and abundant freedom of speech, and even the things he said to them were not his own, but the prophets'. "Always," he says, "you resist." When He did not want there to be sacrifices, you sacrificed; when, again, He wants them, you do not sacrifice. Again, when the temple was standing, you worshipped idols; when He wants you to be separated from the temple, you do the opposite. He did not say, "You resist God," but, "the Spirit," for there is no difference between the Holy Spirit and God. You resist just as your fathers did; you also do the same. He shows that the evil in them is greater, inasmuch as it had persisted with them from an ancient origin. Christ also used to do this, since they always boasted and glorified themselves much in the name of their ancestors. Which of the prophets did your fathers not persecute? If your fathers killed those who had foretold and pre-signified, it is no wonder if I too, who preach the One whom they had foretold would come, should be killed by you, who take on great airs and glory much in the name of your ancestors. "Of the coming of that Just One." "Of the Just One," he says, showing that they had killed Him unjustly. For if He was just, those who killed Him are very unjust. And he calls Him just, which not even they themselves could deny. For nowhere did they ever accuse Him of being unjust; for how could they have accused Him, who had no sin at all? He charges them with two crimes, murder and betrayal; for, he says, you have become traitors and murderers. "You who received the law by the decree of angels, and have not kept it," that is, things decreed by angels, or delivered by the One who appeared in the bush. He shows them to be such that they have never been, nor are, nor will be, people who obey God, the angels, the prophets, or the Holy Spirit. B
Verse 54. But when they heard these things, they were cut to the heart, and they gnashed their teeth at him.
Verse 55. But being full of the Holy Spirit, he looked up to heaven, and saw the majesty and glory of God, and Jesus standing at the right hand of God.
Verse 56. And he says: Behold, I see the heavens opened, and the Son of man standing at the right hand of God.
If they wanted to kill him, how did it happen that they did not kill him immediately? Because they wanted to cover up the crime with a pretext and a veil consistent with reason. For the insult with which they were being affected was not a sufficiently just cause for killing, and in reality, it was not his insult, but the prophet's accusation against them. At the same time, they did not want to appear to be killing him because of the things he had said to them, just as they did not want to appear to be killing Christ for that reason, but for impiety. For they were not content to stain themselves with murder; they were also eager for, and were meditating on, harming His glory. D For they feared that if he were killed because of the insult to them,
A he might become more esteemed. [[And Jesus standing at the right hand of God.]] By this standing, He indicates stability and immobility; furthermore, it was acceptable and agreeable to them, and they admitted and allowed that He should stand at that time.
[Vers. 57.] *At them with a loud voice shouting, they held their ears, and rushed with one mind upon him.* B [Vers. 58.] *And casting him out of the city, they stoned him. And the witnesses laid down their garments at the feet of a young man, who was called Saul.* [Vers. 59.] *And they stoned Stephen, invoking and saying: Lord Jesus, receive my spirit.* [Vers. 60.] *And kneeling down, he cried with a loud voice: Lord, do not lay this sin to their charge. And having said this, he fell asleep.*
What they did in the time of Christ, they did also here. Just as He said, "You shall see the Son of God sitting at the right hand," and they, calling the statement blasphemy, rushed upon Him; so also here. But there indeed they tore their garments; here, however, they stopped their ears. And casting him out of the city, they stoned *him*: they did not even wait to conclude the discourse, but stoned him. And yet, if he were lying, they should have dismissed him as a madman; but if he spoke the truth, they should have admired him more. They cast him out of the city and put him to death, just as they did in the case of Christ. *And the witnesses laid down their garments at the feet of a young man.* He calls those witnesses whom they had suborned to bear false testimony against him. C By these things he implies two matters: namely, that even those who were seen to be witnesses were more prepared for the murder, since they even set aside their garments so as to be light and unencumbered for the stoning; and that he who was later to be the herald of the world was also himself then assisting in the murder—such a divine and wondrous change, and one not according to the level of men, occurred in him.
The phrase, "Lord Jesus, receive my spirit," served to teach and to show them that he was not perishing.
[[CYRIL.]] Since human nature has been enriched by justification through faith in Christ, and through Him, the blameless state, He has brought in for us this innovation, that our souls no longer run down into Hades as before, but are sent into the hands of the living God. And knowing this, the holy Stephen said, "Lord Jesus, receive my spirit." And the blessed Paul also writes: "So then, let also those who suffer according to the will of God commend their own souls D to a faithful Creator."
*And kneeling down, he cried with a loud voice: Lord, do not lay this sin to their charge.* He does not pray, he says, simply, but with attention; for up to this point God had allowed his soul to be in him. See how,
animas 72 suas committant atque commendent. A Positis autem genibus exclamavit voce magna: Domine, ne imputes eis hoc peccatum. Non simpliciter, inquit, precatur, sed cum consideratione atque attentione: Nam tantisper animam ei adesse Deus concedebat. Vide autem vocem, et in malis patientiam immensam. Hinc ostendit, ne illa quidem priora, quæ in illos dixerat, iracundiæ furorisque alicujus fuisse: sed ut exacerbaret, convinceret, attraheret, alliceret.
CAPUT VIII
VERS. 1. Cæterum Saulus erat ex iis, quibus probabatur illum interfici. Orta est autem in illo die persecutio magna adversus Ecclesiam Hierosolymitam, atque omnes dilapsi sunt in fines Judææ atque Samariæ, apostolis exceptis.
VERS. 2. Curaverunt autem una funus Stephani viri religiosi, magnumque plangorem ei fecerunt.
VERS. 3. Porro Saulus vastabat Ecclesiam, et in domos ingrediens, trahensque viros et mulieres, tradebat in custodiam.
VERS. 4. Atque illi quidem, qui dispersi erant, quacunque iter faciebant, verbum Dei annuntiabant.
Ipsi, inquit, apostoli non dilapsi sunt, sed erant Hierosolymis. Ubi enim major belli moles erat, B illic stare primarios bellatores, in acie collocari, cæterisque exemplum fortitudinis animique præsentiæ proponi oportebat. Curaverunt autem una funus Stephani viri religiosi, magnumque plangorem ei fecerunt. Si religiosi erant, cur plangorem faciebant? Quia nondum erant perfecti: atque alioqui quis non planxisset, tali doctrina, tali præsidio, talibus signis carere coactus, et illum mansuetum lapidibus obrutum, mortuum jacentem videns? Saulus autem vastabat Ecclesiam. Ingens furor, quod et solus erat, et in ædes irruebat: animam enim suam dederat pro lege.
VERS. 5. Cæterum Philippus cum devenisset in urbem Samariæ, prædicabat Christum.
VERS. 6. Attendebant autem unanimiter turbæ quæ dicebantur a Philippo, quod et audirent et viderent signa, quæ faciebat.
VERS. 7. Ex multis enim, qui ab iis opprimebantur, spiritus impuri magna voce clamantes exibant. Multi item paralytici et claudi curati sunt.
VERS. 8. Fuit ergo gaudium magnum in illa urbe.
Non apostolus Philippus, qui recensebatur inter illos duodenos, sed unus de septenis illis, qui delecti erant ad dispensationem viduarum, hic est qui et Eunuchum baptizavit, et Simoni fidei C tradidit rudimenta. Et audi ipsum Lucam dicentem: Interfecto Stephano ingens adversus Ecclesiam persecutio orta est, et omnes dilapsi sunt in partes Judææ et Samariæ, præterquam apostoli. Unde perspicuum est apostolum Philippum una cum aliis D
A cum ceteris Hierosolymis permansisse. Facit autem etiam hoc ad demonstrationem. Nam Philippus quidem baptizavit eos, qui in Samaria verbum Dei didicerant: Petrus autem et Joannes apostoli Hierosolymis ad eos profecti, donum Spiritus sancti illis præstiterunt. Quod si hic unus fuisset apostolorum, habuisset utique auctoritatem dandi Spiritus sancti; sed baptizat duntaxat, tanquam discipulus: donum autem ac gratiam sancti Spiritus tanquam rei perfectionem addunt apostoli, quibus hujusmodi donationis faciendæ auctoritas data erat. Alii autem dicunt, idcirco Philippum non superinduxisse Spiritum sanctum super baptizatos, quod diaconus duntaxat esset, ab Stephano nominatus atque promotus, presbyteri autem vel epi- B scopi, sicut discipuli Domini, auctoritatem non haberet. Porro diaconum illum fuisse testatur Paulus in regulis, non modo de hoc ipso loquens, verum etiam de Anania, qui ipsum Paulum baptizavit. Cæterum diaconus cum esset, baptizavit primum quidem, quod penuria presbyterorum esset in Samaria: licet autem in necessitate etiam diacono baptizare, ubi presbyter non est, quemadmodum docuit ipse Spiritus, hortatus ipsum Philippum, ut propius accederet ad Eunuchum. Notandum est autem, post baptisma impositis manibus per precationem super baptizatos in nomine Domini Jesu venire Spiritum sanctum. Quamobrem etiam usque adhuc talis ordo servatur.
VERS. 9. Erat autem jam antea in illa urbe vir quidam nomine Simon artem magicam exercens, et C admiratione sui attonitæ et obstupefactæ genti Samariæ imponens, qui diceret se esse quemdam magnum.
VERS. 10. Cui omnes tam summi quam infimi auscultabant, dicentes: Hic est potentia Dei illa magna.
VERS. 11. Attendebant autem eum, propterea quod magicis præstigiis atque ludibriis satis multo jam tempore eis attonitis et obstupefactis imposuisset, animosque eorum ac mentes cepisset.
VERS. 12. Cum autem credidisset Philippo annuntianti atque docenti quæ pertinent ad regnum Dei, et nomen Jesu Christi, baptizabantur tum viri tum mulieres.
VERS. 13. Itaque Simon et ipse credidit, et baptizatus frequens et assiduus erat cum Philippo; cumque videret virtutes et signa fieri, attonitus admirabatur. D
VERS. 14. Porro cum audissent apostoli, qui erant Jerosolymis, ab Samaria verbum Dei esse receptum, miserunt ad eos Petrum et Joannem.
VERS. 15. Qui cum descendissent illo, oraverunt pro eis, ut acciperent Spiritum sanctum.
VERS. 16. Nondum enim super quemquam illorum A erat delapsus: sed baptizati duntaxat erant in nomine Christi Jesu.
VERS. 17. Tunc manus ei imponebant, et accipiebant Spiritum sanctum.
VERS. 18. Conspicatus autem Simon per impositionem manuum apostolorum dari Spiritum sanctum, attulit eis pecunias,
VERS. 19. Ac dixit: Date mihi quoque istam potestatem, ut cuicunque imposuero manus, accipiat Spiritum sanctum.
VERS. 20. At Petrus dixit ad eum: B Tuum argentum tecum sit in perditionem: quoniam donum Dei existimasti per pecuniam comparari.
VERS. 21. Non est tibi pars neque sors in ratione hac atque doctrina. Cor enim tuum non est rectum coram Deo.
Observe yet another temptation, that which happened through Simon. For he says that they also thought he had great power; so much were they in that time deceived by magic arts: until Philip, arriving, freed them from the delusion. For Simon used to say to the Jews, "I am the Father," and to the Samaritans, "I am the Christ." But Simon himself also believed, not for the sake of faith, but so that he himself might perform signs. How then did he seem to perform signs? He was giving the appearance of it; perhaps he was even restraining those who were oppressed and vexed by demons. And just as he considered his own art to be a matter of skill, so he imagined the apostles' work to be likewise; and that is why he was offering money. And so that he would not be driven away, for that reason he was constantly C and assiduously with Philip.
VERS. 22. Repent therefore from this wickedness of yours, and pray to God, if perhaps the thought of your heart shall be forgiven you.
VERS. 23. For I see that you are in the gall of bitterness and the bond of iniquity.
VERS. 24. And Simon answering said: Pray you for me to the Lord, that nothing of these things which you have said come upon me.
VERS. 25. And they indeed having testified and spoken the word of the Lord, returned to Jerusalem, and evangelized many villages of the Samaritans.
It would be redundant, the "Repent" which was spoken to Simon, if he were evil by constitution, according to the tales of the heretics. For they say that man, being evil by nature, is not capable of change that comes from a determined will. But not in vain D is it said: "Repent therefore, and return to health"; therefore he too was of his own power and will, and "pray to God, if perhaps the thought of your heart shall be forgiven you."
A Thus, when we do what is good, God does this in us through Jesus Christ, that is, using him as a mediator and one who is active. For he who from the beginning worked our salvation, what wonder is it if he also becomes a mediator in the working of virtues, and fulfills the Father's will in us, confirming and strengthening us for the performance of good deeds? Furthermore, when he had said "that is well-pleasing," he added "before him." For then we are truly well-pleasing when we appear good before God, not when we appear so before men. B This is what the prophet David also says: "According to the cleanness of my hands before his eyes," and Isaiah: "Take away the evils from before my eyes."
VERS. 22. "And I beseech you, brethren, suffer the word of consolation." Do you see? What he did not write to anyone else, he writes to these. He does not say "of admonition," but "of consolation," that is, of comfort and of an exhortation toward endurance, because his words were directed toward those who were afflicted.
"For I have written to you in few words." Having said so much, he still calls these things brief in respect to the things he desired to say. He is saying to them, as it were, "Even if you are faint-hearted, suffer me, for no one can complain of the length of the things said," which we see happens in those who are faint-hearted. For such people do not tolerate a long discourse.
VERS. 23. "Know that our brother Timothy has been released." They were not so hostile toward Timothy, and therefore he put him forward first. C But released from where? Either he was in prison and was released, or he was released from Athens; for he was there. "With whom, if he comes shortly, I will see you." This is sufficient to persuade them to cease from their hostile spirit toward him, if indeed he is prepared to come with his disciple. Perhaps it is likely that this is what happened, and that he departed for Judea from Rome. For he was released the first time under Nero, just as we said in the preface to this epistle.
VERS. 24. "Salute all them that have the rule over you, and all the saints." Observe here with what honor he treats them, since he salutes those who have the rule through their own people. For it was more fitting that he should write to those who have the rule, and through them salute those who are subject to them; but he most prudently takes care of and fosters the weaker ones.
"They that are of Italy salute you." I am so held by my love for you, he says, that I do not only salute you myself, but I also plant such a longing for you in others, that even though they are separated by such a great distance, they love you and for that reason send you their greetings.
VERS. 25. "Grace be with you all. Amen." Because grace is a common thing, he prays for it in common both for those who have the rule and for the subjects. But what is this grace? The remission of sins, purification, the participation of the Spirit. And how will it be with you? If you do not treat it with injury, if you do not unworthy of it...
Philip said: "If you believe with all your heart, it is allowed." He answered and said: "I believe that Jesus Christ is the Son of God." A And he ordered the chariot to stop, and they both went down into the water, both Philip and the Eunuch, and he baptized him. And when they had come up out of the water, the Spirit of the Lord caught away Philip. And the Eunuch saw him no more; for he went on his way rejoicing. Philip was found at Azotus, and passing through, he preached the Gospel to all the cities, until he came to Caesarea.
"I pray you, of whom does he say this?" et cetera. The fact that he knew the prophets speak at one time about different things, or about themselves in the person of another—for this his question declares—was a sign of a man truly thoughtful and prudent. "Behold, water; what prevents me from being baptized?" See how it is managed; he is led and instructed. First he reads and does not understand; then he reads the testimony of Scripture itself, where the suffering, the resurrection, and the gift were; B then he asks: the interpretation and explanation follow, since Philip had taken the occasion from the prophecy. Furthermore, since zeal, desire, and longing had given him wings, so to speak, he hastens next to baptism. He did not say, "Baptize me," but, "What prevents me?" demonstrating by his question his great desire to attain baptism. "When they had come up out of the water, the Spirit of the Lord caught away Philip." The Spirit takes him up, making the event more wonderful, C and at the same time delighting Philip that he was judged worthy of things such as the prophets, like Habakkuk, had obtained. It is the Spirit and not an angel that takes him away, as before, because the appearance of the angel occurred then to those who were more carnal, while the Spirit came to those who were more spiritual. Furthermore, it was useful for him to be parted from the Eunuch by the rapture, since the Eunuch might have begged and asked for him to depart with him. And if he, not yet called by opportunity, had refused and declined, he would have sent the Eunuch away sad. Thus all things were divinely ordered. Moreover, the Spirit set him down at Azotus, where he was then required to preach the Gospel.
CAPUT IX
D VERS. 1. And Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, VERS. 2. and asked of him letters to Damascus to the synagogues, so that if he found any men or women who were of that Way, he might lead them bound to Jerusalem.He explains the fury of Paul against the faithful and the Church, showing him in the midst of zeal and ardor
A for that zeal drew him. For the statement of Christ was being fulfilled in him: "They who kill you will think they offer a service to God." For he did not act as the Jews did. By no means. That he acted out of zeal, that is, a fervent passion for God, is evident from the fact that he went even to outside cities; for they would not have cared even about those in Jerusalem. For they were intent only on one thing, to enjoy honors. But he journeyed to Damascus because it was a great and royal city, and he feared lest it be preoccupied by the preaching. Nor does he go to the governor to make a request, but to the high priest and pontiff, because he intended to do everything in accordance with the law. B "In order that if he found any of that Way, both men and women, he might lead them bound to Jerusalem." What is "of that Way"? Perhaps those who had believed called themselves this, because it was their faith alone through which we are carried to heaven. Or perhaps Paul called them "of the Way" at that time, perhaps as though disparaging and mocking them; for people are accustomed to call a worthless man one "of the way." He did not seek authority to punish them there, but leads them to Jerusalem, because he wished to act with greater authority. VERS. 3. "And as he journeyed, it happened that he drew near to Damascus, and suddenly a light from heaven shone round him like lightning." VERS. 4. "And falling to the ground, he heard a voice saying to him: Saul, Saul, why do you persecute me?" VERS. 5. And he said: "Who are you, Lord?" And the Lord said: "I am Jesus, whom you persecute." (The things which follow here, C up to "but arise," are not found in the ancient Greek manuscript.) "It is hard for you to kick against the goad." VERS. 6. "He trembling and amazed said: Lord, what will you have me do? And the Lord said to him: But arise, and enter the city, and it will be told you what you must do." VERS. 7. "Now the men who were traveling with him stood amazed and stupefied, indeed hearing the voice, but seeing no one." VERS. 8. "Now Saul arose from the earth, and with his eyes opened, he saw no one. And so, leading him by the hand, they brought him into Damascus." VERS. 9. "And he lacked sight for three days, and neither ate nor drank." The vision does not occur in the city, but on the journey, in solitude and away from the crowd, because the common people D would not have believed, but would even have mocked it, since even there, when they heard the voice, they said that it was thunder. Here, however, the author was weighty and worthy, to whom faith should rather be given, inasmuch as he was reporting what had happened to him. Therefore, not in Jerusalem, nor in Damascus, but on the journey the light shone round him, so that it might not be possible for others to recount the event in different ways; but he himself...
who both knew the vision and had undergone the affliction, could not have his testimony to the narrative abrogated. A For this is also what he says when defending his cause before Agrippa. "Saul, Saul, why are you persecuting me?" Christ does not say to him, "Believe"; but He accuses him, saying, "Why are you persecuting me?" as if to say: "For what small or great injury received from me do you do these things? I am Jesus, whom you are persecuting," meaning to say: "Do not suppose that your war is against men, but against me, who am your Lord." But why did this not happen from the beginning? That it might be shown that Christ had truly risen. For he who was driving Him and did not believe in His resurrection, and was persecuting the faithful with such insanity and fury, by what reasoning would he have believed, had there not been the great power of the resurrection? And why not immediately after the resurrection? That the war against it might be shown more clearly, and that the conversion might follow more divinely. The men who were traveling with him, B however, stood speechless, seeing no one. The light shone around all of them, including those who were with him, so that they might bear witness to the vision; but it did not blind all of them, only Paul, so that it might not be considered a common and, as it were, accidental calamity, but might appear as the work of the divine and truly hidden efficacy and providence. But why did those with him not believe? So that they might be credible witnesses to the things concerning Paul. For if they had believed, they would have been thought to bear witness out of favor. But whose voice did those accompanying Paul hear? That of Paul himself answering; the heavenly one, however, he alone heard. Wherefore, here it is said: "But the men who were traveling with him stood speechless, hearing the voice," that is, of Paul; but seeing no one to whom he was answering. C But going further, Paul himself says: "Those who were with me saw the light, and were afraid; but they did not hear the voice of the one speaking to me." When his eyes were opened, he saw no one. Paul's eyesight is injured, because the excess of light is accustomed to cause injury. For the eyes have their limits. It is said, moreover, that the excess of voice can make men deaf, stupefied, and astonished. And he was without sight for three days, and he did not eat nor drink. Why did he do this? Because he was greatly displeased with himself that he had persecuted the Church, and he was exceedingly sad and sorrowful, and was supplicating and praying to God that it might be forgiven him.
D VERS. 10. There was a certain disciple in Damascus, named Ananias, and the Lord said to him in a vision: "Ananias." And he said: "Behold, I am here, Lord."
VERS. 11. And the Lord said to him: "Arise and go to the street which is called Straight, and seek in the house of Judas a man named Saul of Tarsus; for behold, he is praying."
VERS. 12. And he saw in a vision a man named Ananias entering and laying his hand upon him, that he might regain his sight.
VERS. 13. *And Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem.* A VERS. 14. *And here he hath authority from the chief priests to bind all that invoke thy name.* VERS. 15. *And the Lord said to him: Go, because this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel.* VERS. 16. *For I will show him how great things he must suffer for my name’s sake.* Why is it that to Ananias, who was not a notable or illustrious disciple, the first instruction and healing of Paul—who was to become so great—is entrusted? It is because he was not to be brought up or taught sublime things by men, but by Christ Himself. For even Ananias indeed baptized and healed him, but he taught him naught. That he was not among the very eminent is clear from the cowardice and fear which are implied by his words. For he so trembled at the persecution by Paul, that upon hearing merely his name from the Lord, he was struck with fear and became amazed; and he did not even attend to what was said immediately after, such as that he is praying, that he has seen a vision, that he is blind, and that a benefactor and savior is being B sent to him. *And he saw in a vision a man named Ananias.* For he could not see openly, because he was blind. *And here he hath authority from the chief priests to bind all.* Whence did they know this? It is likely that, being in fear, they were anxious and inquisitive, and had learned what was being decreed against them. Observe, moreover, how great was the terror; for he could not even endure to hear the name of Paul before he knew what the matter was. “I fear,” he says, “that he may eventually bring me to Jerusalem.” *Go, for this man is to me a vessel of election.* Not only, He says, will he be a believer, but also a teacher, and he shall use great boldness before the Gentiles and kings; and he shall stand against the Jews. He encourages Ananias by these words, and at the same time touches him with shame, as if He were to say: “Since that man, who is so possessed by and mad with such fury and desire for murder—as if seized by C a disease—will suffer all things for me, do you nevertheless not even wish to baptize him?” For this reason He says, *a vessel of election*, and, *he shall carry my name*; because when Ananias had heard that Paul was blind, he rejoiced, and as good as said this in his own words: “It is well; let him be blind; why dost Thou bid me open his eyes? That he may bind again? Or that he may punish again?” He says: “He will not only do no evil, but he will also suffer many things for me.” Rightly did He call him *a vessel of election*, the word showing that malice is not natural; for we are chosen as that which is approved. D
A VERS. 17. *So Ananias went and entered into the house, and putting his hands upon him, he said: Brother Saul, the Lord 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.*
VERS. 18. *And immediately there fell from his eyes as it were scales, and he received his sight, and rising, he was baptized.*
VERS. 19. *And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.*
Observe the obedience following the greater fear. These were not the words of Ananias as someone unbelieving or diffident or skeptical, but as someone fearing and trembling. "Brother Saul, the Lord sent me, who appeared to thee in the way by which thou camest." Immediately he reconciles him to himself in the name of the Lord. And yet, Christ had not told him that He had appeared to him, but he had learned it from the Spirit; and yet, it was not an appearance, but He appeared B truly by the things themselves and in actuality. "He who appeared to thee," he says; he did not say, "He who blinded thee," avoiding even mentioning and declining such an upbraiding. "He sent me," he says; "it is not my action; I am a minister of grace and of the benefit." Thus they were accustomed to regard nothing as their own. "And immediately there fell from his eyes as it were scales." Scales fall, which show both the intensity of the inflammation and the certain and indubitable healing. "And rising, he was baptized, and when he had taken meat, he was strengthened." For he had been weakened, both from the journey, and from fear, and from hunger, and from grief. Observe also that he did not see fit to take food before he had obtained great gifts.
VERS. 20. *And immediately he preached Christ in the synagogues, that he is the Son of God.*
VERS. 21. *And all that heard were astonished, and said: Is not this he who persecuted and destroyed in Jerusalem those that called upon this name? and came hither to this end, that he might carry them bound to the chief priests?*
VERS. 22. *But Saul increased much more in strength, and confounded and confuted the Jews who dwelt in Damascus, affirming that this is Christ.*
"That this is the Son of God." Not that He rose, nor that He lives; but what? Immediately he delivers the complete doctrine: namely, that He is the Son of God; he was immediately a teacher. For he was not ashamed of the change in those things by which he was famous. "But Saul increased much more in strength, and confuted the Jews." For as one who was learned in the Law, he would stop their mouths with the very things that they themselves brought forward, taking them captive and refuting them. They thought they had seen the end of such argumentation, when Stephen was removed from their midst, and caused them no further trouble; and they obtained another more vehement than Stephen. Furthermore, what he says, "affirming," means reconciling and confirming—that is, teaching, explaining, and expounding from those Scriptures which they themselves knew.
A to the sick and those possessed by demons, and they were healed. 16. Paul in Troas raised the fallen Eutychus from the loft, who had died, saying, "His soul is in him." 18. Paul in Cyprus rebuked the sorcerer Elymas, and the sorcerer himself became blind. 19. As Paul was sailing to Rome, he and all who were in the ship were storm-tossed for fourteen days and nights. When all were expecting to die, the Lord stood by Paul and said to him, "For your sake I have granted life to these," and they were all saved. After Paul left the ship, a viper bit him, and all thought he would die. But when he remained unharmed, they thought he was a god. 21. Publius, the chief man on the island, was suffering from dysentery; Paul, by laying on of hands, healed him, and cured many other sick people.
Journeys of the holy apostle Paul. He began from Damascus, and came to Jerusalem; thence to Tarsus; and thence to Antioch; and again a second time to Jerusalem; and again a second time to Antioch; and thence after being set apart with Barnabas for the apostolate, he descended to Seleucia; then to Cyprus, where Paul also began to be named; then to Perga; to Antioch of Pisidia; then to Iconium; then to Lystra and Derbe and Lycaonia; then to Pamphylia; then again to Perga; then to Attalia; then again a third time to Antioch of Syria; then again a third time to Jerusalem for the sake of circumcision. Then again a fourth time to Antioch. Then again a second time to Derbe and Lystra, where he circumcised Timothy; then to the Phrygian and Galatian region; then to Mysia; then to Troas; and thence to Neapolis; then to Philippi of Macedonia; then, having traveled through Amphipolis and Apollonia, he came to Thessalonica; then to Beroea; then to Athens; then to Corinth; then to Ephesus; then to Caesarea; then a second time to Antioch of Pisidia; then to the Galatian region and Phrygia; then again a second time to Ephesus; B then, having traveled through Macedonia, he came again a second time to Philippi. And from Philippi again to Troas, where he also raised Eutychus who had fallen; then to Assos; then to Mitylene; then opposite Chios. Then to Samos, and thence to Miletus; thence, having sent for those in Ephesus, he spoke with them; then to Cos; then to Rhodes; and thence to Patara; and thence to Tyre; then to Ptolemais, and thence to Caesarea; and thence again a fourth time he went up to Jerusalem; and thence he was conveyed to Rome.
A
VERS. 27. *Sed Barnabas prehensum eum duxit ad apostolos, et narravit eis quemadmodum in itinere Dominum vidisset, et ut ei Dominus locutus esset, et quemadmodum Damasci libere nomen Jesu praedicasset.* VERS. 28. *Et erat in Jerusalem cum iis, ingrediens et egrediens, et libere praedicans nomen Domini Jesu.* VERS. 29. *Loquebaturque ac disputabat cum Graecanicis. At illi conabantur eum occidere.* VERS. 30. *Quod ubi fratres resciverunt, deduxerunt eum Caesaream, et dimiserunt Tarsum.* VERS. 31. *Et Ecclesiae quidem per totam Judaeam, Galilaeam et Samariam pace fruebantur, aedificabanturque et versabantur in timore Domini, et confirmatione atque consolatione sancti Spiritus replebantur et augebantur.* B
Barnabas was a man humane, kind, gentle, and mild; this is shown both by this passage and by the things that were afterwards done by him. Perhaps he also knew Paul beforehand, seeing that he was his friend. But to which of the apostles did he lead him? Perhaps to Peter and James, whom he himself says in the Epistle to the Galatians that he saw. Notice, however, that Paul did not approach the apostles, being restrained by his own modesty and sense of shame; but he went to the disciples, as one who was a disciple. Barnabas, however, leads him even to the apostles and recounts what he had seen and what he had spoken with boldness. C He spoke and disputed with the Hellenists—that is, with those Jews who spoke Greek. For those others, who were deep Hebrews, could not even bear to see him; nay, rather they even attempted to kill him. When the disciples learned of this, they escorted him to Caesarea; fearing what had happened in the time of Stephen, they safely brought him to Caesarea, and thence to Tarsus, that he might at once teach and be safe in his own homeland. For the Jews were not inflamed with such fury against others as they were against this man. For the other apostles—because they had broken the edge of the Jews' rage against them by the passage of time, and because they had presented and shown themselves to judgment more often, and were held in admiration by the multitude—the Jews even D revered and honored. *And the Churches throughout all Judaea and Galilee and Samaria were enjoying peace.* He is about to say that Peter descends from there; therefore, that you might not suspect that this was done on account of fear, he prefaces that the Churches enjoyed peace. For when there was the heat of war, the apostles were staying in Jerusalem; but with peace established, they traversed the other places as well, preaching.
VERS. 32. *Accidit autem, ut Petrus omnia peragrans, descenderet etiam ad sanctos, qui Lyddam incolebant.* VERS. 33. *Reperit autem illic hominem quemdam nomine Aeneam, qui annos jam octo decumbebat in grabato, quod paralyticus esset.*
A VERS. 34. And Peter said to him: Aeneas, Jesus Christ heals you; get up and make your bed, and he arose at once. VERS. 35. And all the inhabitants of Lydda and Saron saw him, and they turned to the Lord.
Why did he not wait until the man had faith, nor ask if he wished to be healed? Most of all, and in the first place, the miracle took place for the sake of stirring up, inviting, and summoning the common people; for "All the inhabitants of Lydda and Saron," he says, "saw him, and they turned to the Lord." Furthermore, they had not yet provided here any proofs or demonstrations of his own power. Therefore, it was not consistent or even appropriate to demand faith from them, since they did not demand it from that lame man either. Just as Christ, when he began to perform signs, did not demand faith, so neither did they. For in Jerusalem, it is nothing B surprising if faith was required first, so that—as it is said—when Peter came, even his shadow might overshadow some of them; for many signs were performed there. Here, however, it is the first time he approaches and arrives.
VERS. 36. Now in Joppa there was a certain disciple named Tabitha, which being interpreted is called Dorcas, that is, a gazelle. She was full of good works and alms which she did.
VERS. 37. And it came to pass in those days that she became sick and died; and having washed her, they laid her in an upper chamber.
VERS. 38. Since Lydda was near to Joppa, the disciples, having heard that Peter was there, sent C two men to him, begging him not to delay coming to them.
VERS. 39. Peter therefore arose, and went with them; and when he had arrived, they brought him into the upper chamber; and all the widows stood around him, weeping and showing the tunics and garments which Dorcas used to make when she was with them.
VERS. 40. But Peter, having cast them all outside, knelt down and prayed, and turning to the body, said: "Tabitha, arise." And she opened her eyes, and having seen Peter, she sat up.
VERS. 41. And he gave her his hand and raised her up; and having called the saints and the widows, he presented her alive. D
VERS. 42. And the matter became known throughout all Joppa, and many believed in the Lord.
VERS. 43. And it came to pass that Peter remained for many days in Joppa with a certain Simon, a tanner.
"Nomine Tabitha." He sets down her name, showing...
showing that she was worthy of her name, and her deeds matched her name; for she was vigilant and sober, just as a gazelle is. For God in His providence often imposes such names. They laid her, having died, in the upper room; that is, they performed every A due office for a corpse. The disciples who were at Joppa sent, fearing lest he be burdened, to ask him to come to them. See their simplicity and Peter’s soul, his humility and condescension. They do not come themselves, as if to summon him; but they ask for him through two, and he comes. But why did they not send for him before she had died? They thought it was not worth while to bother the disciples for such matters, and to distract and hinder the preaching. Therefore he says "before they were dead." And all the widows stood by him, weeping and showing the tunics and garments which Dorcas used to make. She shows her humility in being with them and living among them as one of all the rest, not as we do now. Peter, by casting everyone out, kneeled down and prayed. Why does he cast B them all out? So that they would not be confounded by tears, and might not be disturbed. He knelt down. He makes the prayer with intensity; then he takes her; then gradually life and power are introduced. Having called for the saints and the widows, he presents her alive to them, for their relief. See the lack of pride in Peter, how great a work he performed, and yet he resides not with a noble, nor with anyone else of eminence, but lodges with Simon the tanner; he is not ashamed of the lowly, nor does he allow the great to be puffed up. Living he exhibits her, and indeed for their protection and confirmation. See the humble and lowly mind of Peter, who has done so much, yet lodges neither with her, nor any other man of note, but with Simon the tanner, neither spurning nor holding in contempt the lowly and mean, nor allowing the magnates to be puffed up.
CAPUT X
VERS. 1. There was a certain man in Caesarea named Cornelius, a centurion of the cohort called the Italian, C
VERS. 2. A pious and God-fearing man with all his family, and one who gave many alms to the people, and prayed to God continually.
VERS. 3. He saw in a vision clearly at about the hour of the day, an angel of God coming in to him, and saying to him: Cornelius.
VERS 4. But he looked at him and, seized with fear, said: What is it, Lord? He said to him: Your prayers and your D alms have ascended in memory before God.
VERS. 5. And now send men to Joppa, and summon Simon, who is called Peter.
VERS. 6. He is a guest with a certain Simon a tanner, whose house is by the sea.
VERS. 7. But when the angel, who was speaking to Cornelius, had departed...
A having called two of his servants and a pious soldier of those who were in constant attendance upon him, B VERS. 8. And having explained all these things to them, he sent them to Joppe.
This man is not a Jew, nor of those who were under the Law; but he had already taken up our manner of life. Two even from among them believe, who were endowed with dignity: the treasurer of the Ethiopian woman, and this man. A godly man and one who feared God with all his house. Let us hear, we who neglect our own family and household, that this man was even concerned for his soldiers. A centurion of the cohort which was called the Italian. For it was a great cohort, he says, which was called the Italian. A *speira* is a cohort, which we now call a "Number." For this reason he makes the man known and clear, lest anyone should say that the history of the Scriptures is told falsely. It should be known that a *speira*, or cohort, consists of two hundred soldiers, but a *custodia* of sixty. B He saw in a vision manifestly, about the ninth hour of the day, an angel of God entering unto him. He sees the angel for the full assurance of Peter; or rather, not of him, but of others who were weaker. C It was the ninth hour, when he was freed from cares, and was in quiet and contrition. Since the Eye of truth and the great Judge saw that the works were great, but dead if faith be lacking, He sends an angel who might compensate the works with rewards, so that those who contended rightly might be crowned with faith. But from the sight a fear entered, yet it was moderate, only as much as to turn and move him; then the words dispelled the fear. Your prayers and your alms have ascended for a memorial before God. See where the alms proceeds: even to the heaven of heaven, and it stands by the royal throne itself. See also the angel first lifting up his mind and raising it to sublime things, and only then saying what he says. And now send men to Joppe, and fetch Simon, who is called Peter: he is a guest with a certain Simon a tanner. In order that they might not go to another, he identifies the man not only by his surname, but also by the place. Whose house is by the sea. The apostles sought out the remote parts of cities, being lovers of solitude and quiet. For what if it happened that there were another? Behold, there is a sign, namely that he dwelt by the sea. He does not state why, lest he should overwhelm him with joy. D Having called two of his servants, and a pious soldier. You see, it is not without reason that he says this, that those who were in constant attendance upon him were such men. And having explained all things to them, he sent them to Joppe. Behold his lack of vainglory. For he did not say, "Call Peter to me," but he explained everything so that he might be persuaded. For he did not wish to summon him by the authority of his own rank. Therefore, he narrates the whole matter.
VERS. 9. But on the morrow, as they were on their journey, and
A as they were drawing near to the city, Peter went up onto the housetop to pray about the sixth hour.
And he became hungry and wanted to taste some food. But whilst they were preparing it, an ecstasy fell upon him, and he sees heaven opened, and a certain vessel descending to him, as it were a great sheet, bound at the four corners, and being let down onto the earth; in which were all the four-footed animals of the earth, and the wild beasts, and reptiles, and birds of the sky. And a voice came to him: Rise, Peter, kill and eat. But Peter said: By no means, Lord; for I have never eaten anything common or unclean. And the voice came to him again a second time: That which God has cleansed, you must not call common. And this happened three times, and the vessel was again taken up into heaven. B
Observe how the Spirit brings together the times, and causes this to happen neither sooner nor later. Peter went up onto the housetop to pray about the sixth hour, that is, in private and in quiet, as in an upper room. An ecstasy fell upon him, and he sees heaven opened. "Ecstasy"—as one might say, an exiting, an emotion—signifies also the consternation due to wonder, and the escape of a man who is being led to spiritual things, out of those things which are perceived by the senses. Thus, a certain spiritual contemplation came to him. And a certain vessel was descending to him, as it were a sheet. The prince of the apostles, Peter, had need of a divine revelation regarding the Gentiles; for he did not know that there C is no distinction between circumcision and uncircumcision according to faith, nor did he clearly know that the Lord had said that the Gentiles were to be discipled by means of the worship appearing through faith, until He revealed to him the mystery of His hidden counsel through a revelation; having persuaded him both by the example of the sheet and by the grace of the Holy Spirit which was also given to the Gentiles through faith, that there is, regarding Christ, no discrimination or distinction between Jew and Greek. Bound at the four corners, and being let down onto the earth: the four corners signify the four elements; and the vessel that appeared signifies the grosser world, D and the diverse animals are symbols of the condition and constitution of men. Man uncircumcised was a symbol of the whole inhabited world; for he had nothing in common with the Jews, and they were all about to accuse him as a transgressor and a violator of the law. The matter is therefore managed by the Spirit, so that he might have a defense against those who were accusing him, in that he also spoke against it; for it was necessary for him to keep the law strictly. So, that they might not accuse him, this is managed. Perhaps it was while he was lying on his knees that he saw the vision.
And the event was divine, both to see from above, A and to be in an ecstasy, and to hear the voice resounding from there, and to confess three times that there were unclean things there, and to have them come from there, and to have them drawn back up to that place: it was a great sign of purity. This happens for the sake of those to whom he is about to explain it later; since he himself had heard, "Do not go into the way of the Gentiles" (Matt. 10:5). If even Paul had need of circumcision and sacrifice, much more so then at the beginning of the preaching, when they themselves were weaker. However, he did not pronounce "common and unclean" about everyone, but about those things which the law called common and unclean. But God, handing down the character and pattern of His holy Church, told him to consider nothing common. For all things are pure to him, being received with thanksgiving and the blessing of God. But even if that enigma and mystery pertained to the calling of the Gentiles, so that he should not consider those born in uncircumcision to be common or unclean, B nonetheless Peter's discourse did not have its emphasis regarding men, but regarding those things forbidden by the law. That the forms of animals are transferred to the characters of men, we learned from Peter's vision, because in the vessel that was let down from heaven, every form of animal was present: of reptiles, and birds, and four-footed beasts. For the discourse enigmatically pointed to those who were about to be brought to the faith from various sins, that these were they who were likened either to four-footed beasts because of their beastly nature, or to reptiles because of their poisonous disposition, or to birds because of their lightness and instability. And so, snakes are tropologically and allegorically referred to the Sadducees and Pharisees, and the fox to Herod, and horses burning with an insane appetite for mares to those who are lustful and given over to pleasure; sheep to those men who are simpler than others; kids to those who are accustomed neither to communicate nor to share; hedgehogs to the rich, whom the Lord said choke the word with their own thorns and make it unfruitful. And the voice again for the second time to him: "What God has cleansed, do not you call common." The voice indeed appears to be spoken to him, but in reality, it is all spoken to the Jews. For if the teacher is rebuked, much more so are they. C
Vers. 17. Moreover, while Peter was hesitating within himself what the vision he had seen might portend, behold, the men who had been sent from Cornelius, having inquired after the house of Simon, stood at the gate.
Vers. 18. And having called someone out, they asked whether Simon, who is surnamed Peter, was lodging there.
Vers. 19. And while Peter was persevering in thinking about the vision, the Spirit said to him: Behold, men are seeking thee. D
A If this has happened, and they are nevertheless scandalized and offended, if this were not so, what would not have happened? But as to what he says, "That he might arcess thee into his house," he says he did not send as one despising, but he was commanded to do so; do not, therefore, despise or scorn him. Rightly, therefore, he first welcomes the men kindly, as they were weary from the labor of the journey, and receives them with hospitality, and thus wins them over and obliges them to himself. Furthermore, that certain men from Joppa should accompany him happened by divine providence, so that they might be witnesses thereafter, when Peter would have need of clearing and defense.
At Cornelius, having called together his kinsfolk and close friends, was awaiting them.
Vers. 25. And as Peter was about to enter, Cornelius met him, and falling at his feet, worshipped him.
Vers. 26. But Peter raised him up and lifted him, saying: Arise, for I myself am also a man.
Vers. 27. And speaking with him, he entered, and finds many gathered together.
The man was famous, and living in a famous city. "Having called together his kinsfolk and necessary friends." Truly, this was the mark of a God-fearing man, to make his close friends participants and sharers of all such good things offered. He rightly called his "necessary" friends, those whom he always trusted, since the struggle for him was concerning such matters. And his friends and kinsfolk also appear to me to have been entertained and received at a banquet by him. B And see how he believed completely that Peter would come, because he did not see the angel in a dream, but while awake and in the daytime. But Peter lifted him up, saying: "Arise, for I myself am also a man." With this voice he was both teaching others, giving thanks to God, and showing the humility of his own soul. But mark, before all else he teaches them this, that they should not conceive or think anything grand about themselves.
Vers. 28. And he said to them: You know how heinous and not lawful it is for a man who is a Jew to join or approach a foreigner; but God has shown me that no man should be called common or unclean.
Vers. 29. Wherefore also I came without refusal when I was sent for. I ask, therefore, for what reason you have sent for me?
Vers. 30. And Cornelius said: Four days ago, he says, C until this hour I was fasting, and at the ninth hour I was praying in my house; and behold, a man stood before me in shining raiment.
Vers. 31. And he says: Cornelius, thy prayers are heard, and thy alms have come up in remembrance before God.
Vers. 32. Send therefore to Joppa, and call for Simon, who is surnamed Peter: he is lodging D with one Simon a tanner by the seaside: who, when he is come, shall speak unto thee.
A Ver. 33. Therefore I sent to thee immediately: and thou hast done well in that thou art come. Now therefore all we are present in the sight of God, to hear all things whatsoever are commanded thee by God.
You know that it is not lawful, etc. He discourses concerning the philanthropy of God toward men, and shows what great things God has bestowed upon them. At the same time, he speaks of great things with modesty. For he did not say, "Men, whom we, considering (it) unworthy to associate or join with, come unto you," but, "You know that God has commanded me, that I should not call any man common or unclean, or to approach one of another nation; and God has showed me that I should call no man common or unclean." It is to be noted that the same God permitted the Christian people that they should call no man common or unclean, but live with them, as those who have hope, that they may believe in Christ. Why then do you ask me why you sent for me? Peter had heard the whole thing from the soldiers, but he wishes them to confess it first and to be held accountable to the faith. Being at the ninth hour, he says, praying. B This is it: it seems to me that he has fixed the time of life most accurately, and on certain days. For he said, "From the fourth day." See how great a thing is prayer! When he gave himself to prayer, then the angel appears to him. This is one day; and they went that were sent by Cornelius, one; and they came, one; and at the fourth, he appeared, about the third hour after he had prayed. And behold a man stood before me. He does not say, "An angel," but, "A man," and is thus humble. "See how his mind is awakened; see how worthy he was of all these things. Now, therefore, all we are present in the sight of God." He did not say, "In the sight of a man," but, "of God." Thus one must attend to the servants of God.
C Ver. 34. Then Peter opened his mouth, and said: In truth I perceive, that God is no respecter of persons.
Ver. 35. But in every nation, he that feareth him, and worketh justice, is acceptable to him.
Ver. 36. God sent the word to the children of Israel, preaching peace by Jesus Christ, who is Lord of all.
Ver. 37. You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached,
Ver. 38. Jesus of Nazareth: how God anointed him with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed by the devil, for God was with him. D
BONIFACE FINETTI'S PREFACE TO THE THIRD VOLUME OF THE ORDER OF PREACHERS OF THEOPHYLACTUS
PREFACE. When those who might have compelled me by their almost authoritative command had signified that they wished me to take upon myself the care of editing this third volume, I judged that this labor should by no means be declined, especially since those who could have forced me by their own command chose rather, out of their extraordinary kindness, to persuade me to undertake this duty with reason; saying that it befitted no one more than me, who had undertaken the translation into Latin of the unpublished Works of Theophylactus, of which the greater part of that volume consists.
When, therefore, I had applied my mind to entering upon that which I could scarcely have refused without guilt, I easily understood that a part of the task I had assumed was to write a preface for that same volume, by which I might render to the readers some account of the works it contains and of the labor I have expended upon it. In which matter, this, first of all, seemed to need justification: that this third volume of Theophylactus is perhaps being brought to light much later than had been hoped; unless the things I must say below should relieve me of that labor. For from them it will be made plain and certain that this delay was not caused by anyone's negligence, but by the desire to handle the matter better. For since most of the works which this volume comprises were either very rare or entirely unpublished, and some even discovered very recently, it was necessary that more time should be spent in collecting them (which could only be accomplished through the work of others) and in preparing them for the press than was thought. It was therefore necessary to interrupt the commenced printing of this volume for some time.
But so that the matter might not remain entirely and altogether suspended in the meantime, and so that the expectation of learned men might not be drawn out more than is fair, the skillful managers of this edition have seen to it that the fourth volume, which will also be the last, be submitted to the press, so that the later the scholars receive this third one, the sooner they will be receiving the last volume; the printing of which, since it has already progressed far, we can certainly promise will be brought to light in a few months from now. The benevolent reader will surely bear this short delay with an all the more equitable mind, the more pleasure he is about to perceive from the reading of this volume, both on account of the extraordinary excellence of the works contained in it, and because of their remarkable variety, in which this volume excels those, especially, that have already been published. For whereas those exhibited only exegetical works, this one includes exegetical, oratorical, sacred, profane, historical, political, and dogmatic works in a truly not unpleasing mixture, as is evident from the catalog of the works themselves, which follows. [index: entries preserved] Since, however, some things must be premised about all of these, so that each one may approach their reading better prepared, I will divide this Preface into as many parts as there are sections in this volume.
A SECTIO I. Regarding the Commentary on the Acts of the Apostles edited by Sifanus.
II. The procession of all the works contained in this volume is led by the Commentary on the Acts of the Apostles, translated into Latin and edited by Laurentius Sifanus Prunsfeld, Doctor of Civil and Canon Law, at Cologne by the heirs of Arnold Birckmann in the year 1557. What the occasion of editing this work was, what aim, what diligence he employed in translating it into Latin, and what at length he achieved for its perfection, he declares himself, both in the dedicatory Epistle to the Fugger brothers and in another to Joannes Sambucus; which for this reason I have not thought should be omitted in this edition. The version is sufficiently accurate and polished. But it is to be lamented that, because he had repeatedly discovered the Greek text which he used to be corrupt or mutilated, or at least had doubted it, he was content to note this in the margin, but neglected or it did not occur to him to consult and weigh the source from which that Exposition flowed, namely, the Homilies of great Chrysostom on the Acts of the Apostles; for I do not doubt that in this way he might have been able to patch up and amend most of the passages of his text. That this was indeed successfully achieved by me, the reader will clearly perceive from the Commentary that follows. Furthermore, when I made a trial of certain passages which Sifanus himself rightly suspected to be corrupt or mutilated, I easily discovered that their defect could have been conveniently repaired by such a collation. But why, you will say, did I not do myself what I thought ought to have been done by Sifanus? Because, strictly speaking, I did not wish to lay a hand upon the work of another. Indeed, the single passage which I found to be mutilated by an entire line in the published Greek text—not, as I think, by a defect of the codex nor by the fault of Sifanus, but by the mere carelessness of the printer—I restored from the Chrysostomic source: as you may see on page 11. Therefore, I have seen to the reprinting of that Commentary just as it was edited by the aforementioned Sifanus: except that I judged it to be for the use of the readers to accurately ascribe in their places the numbers of the verses and chapters, of which the former were not noted at all, and the latter only rarely, and then only in the margin. I have also removed a few things from the margin, so that there might be nothing which could offend even the more sensitive minds of some.
B III. Whether this Commentary is truly the genuine product of our Theophylact, neither Sifanus nor anyone else whom I have seen has thus far called into question. All, of course, have granted unquestioned faith to the epigraph of the codex from which it was copied, by which it is ascribed to Theophylact. Nevertheless, as soon as I cast my eyes upon it, some doubt arose in me regarding this matter, because it seemed to be somewhat removed from the genius of Theophylact and his manner of commenting. For whereas in the other Commentaries which he published—namely, on the Gospels and on the Epistles of Divine Paul—he summarizes his master Chrysostom, and if he pulls anything from other Fathers, he appends it in brief speech with their names suppressed, the author of this Commentary is for the most part so prolix that he surpasses Chrysostom himself, once his moral exhortations are removed, even though in the epigraph brevity and concision (a) are boasted of; and furthermore, he ascribes in the margin the names of several Fathers or writers, as is wont to happen in that kind of commentary which is commonly called a Catena. Although, however, these things cast some scruple into me, they did not in the least lead me away from the common opinion, because I well knew that authors do not always use the same style of writing, even in matters not dissimilar; and that greater or lesser prolixity can be attributed to a greater or lesser abundance of material that is at hand; and that the names of the Fathers, since they appear almost exclusively in the margin, could perhaps have been added by another, and that these are not enough for it to be called a Catena rather than a Commentary, especially since the words of the Fathers are so intertwined with one another that they compose a continuous exposition, and for this reason it can only be inferred from this that some things were added to Theophylact's work by others. That, however, is not a wonder in a work of this kind, which, since it is almost entirely woven from the sayings of others, any learned man could judge that it was permissible for him to add everything he deemed useful. This is the scruple that arose in me—
(a) Namely, in that in which it is held, *καὶ συντομίᾳ συλλήψασθαι* (to be supplied, I think, *ὁμοῦ*), which Sifanus translates, "concisely and briefly collected."
SECTION I. Regarding the Commentary on the Acts of the Apostles, Recently Recovered from the Vatican Library.
IV. The printing of the preceding Commentary had almost reached its conclusion when three leaves of another commentary on the same Acts of the Apostles arrived from Rome; this commentary, in a manuscript of the Vatican Library, presents Theophylact as its author. Upon collation, we discovered that it differs from the Sifanian [edition], both in other matters and especially in its brevity. This indeed, far from stirring up anew the prior doubt concerning the genuine author of that Commentary, inclined my mind to believe that this one, recently discovered, should rather be ascribed to Theophylact as author, especially because it is much shorter and thus seems to approach more closely to the Theophylactan method of commenting. Some other leaves subsequently received from Rome not only strengthened this suspicion of mine but also gave the managers of this edition the idea of bringing this Commentary to light as well; so that the one which the authority of an equal manuscript, namely a single codex, commends as if it were the offspring of Theophylact, might also enjoy an equal honor of public exposure. Although I myself did not care to be the author of this plan, I did not think it right to oppose it, for I was well aware that learned men have been accustomed to edit not only certain but also doubtful works in the same volume. These works are generally relegated to the end of the volume; but the printing of the preceding Commentary being already completed was the cause of its holding this place. For the editors judged that Commentaries which deal with the same material and labor under almost the same doubt should not be separated. Hence, leaving aside for the time being other things I had in hand, I undertook the labor of translating this into Latin. While I was carrying this out, and observing the Commentary itself more closely and attentively, I detected that in the first six chapters and about half of the seventh there are very few things which might not be in the Sifanian Commentary, and that they differ almost only in the fact that that one is much more prolix, or contains much more. Furthermore, almost all things which are common to both agree so much with the words of Chrysostom that it can hardly or not at all be defined whether what the Vatican Commentary has in the aforesaid chapters was taken from the Sifanian, or some similar model, or immediately from Chrysostom himself. This seems certain, that in that part Chrysostom is exhibited so pure and unadulterated that this title could deservedly be adapted to it: *Scholia on the Acts of the Apostles from Chrysostom*. A few other things which it contains, taken from another store, could have been added to the already finished Commentary by an alien hand.
V. But it must be noted at this point that, since Chrysostom in any of his homilies runs through the proposed text of Luke twice; or, after the first and brief explanation of the words, connects another equally brief and sometimes shorter one, with these or similar words premised: *᾿Αλλ᾽ ἴδωμεν ἄνωθεν τὰ εἰρημένα* (But let us repeat what was said above), the author of this Commentary, whoever he may be, takes the words now from the first, now from the second explanation; and indeed for the most part as they lie in the text of Chrysostom: only by changing, adding, or removing certain words at times, for the sake of greater clarity or brevity, as one who labored not so much about the words as about the sense of Chrysostom. In which matter, if I may be permitted to confess candidly what I seem to have discovered, he has not always performed his duty successfully enough: for sometimes he either suppresses words which were necessary for the completion of the sense, or adds superfluous ones which rather disturb the sense than make it clearer; or in his choice of scholia he passes over better ones. For which reason, this Commentary could justly seem to be adjudicable away from Theophylact, a man outstanding in learning and maturity of judgment, if it were not better to attribute all these things to the carelessness, or lack of skill, and very often the rashness of subsequent scribes. This is explored by me, that the exemplar which I received to be translated into Latin is sprinkled with errors and other defects; the blame for which is to be attributed not to him who wrote it out, who shows himself diligent enough, but to the Vatican codex. However this may be, certainly the greater labor had to be expended by me in arranging the Latin version, the more frequently I found it necessary to compare it with the spring of Chrysostom;
A so that I might both correct its errors, and, where something was missing, supply it. In those matters, however, which were drawn from another source, I compared them for the same purpose with the Sifanian Commentary and the Florentine transcript, of which I speak below: for many things are common to these individual commentaries, such that one may sometimes be amended and supplemented by another. How much I have perfected the text of the Commentary of which I speak through such comparisons will be known and verified by the reader, if he notices that the words added by me from the stated sources are enclosed in these signs [ ]. At the lateral margin, he will find variant readings noted, though not all of them; for it seemed superfluous and useless to me to warn the reader with some marginal note as often as some manifest error had to be expunged, as Sifanus did; yet I do not think he is to be blamed for this matter, since I easily believe he did so not to display his own diligence or skill, but to remove every suspicion of unfaithfulness. B VI. I undertook this work of comparing, for the sake of amending and supplementing the exemplar, not only in the earlier chapters, as I have already hinted, but in every part of it. However, it was not necessary for me to approach Chrysostom so frequently, since from about the middle of the seventh chapter I discovered that it departs more from Chrysostom and conforms almost exactly to the Commentary on the Acts of the Apostles long published under the name of Oecumenius. Yet it is much shorter than that, because it omits many longer expositions contained therein, which are perhaps mere additions. But perhaps someone will interrupt me here, asking: "Do you therefore present to us Oecumenius' Commentary in Theophylact's edition?" By no means. Rather, I am restoring to that same Theophylact the Commentary that was snatched from him, with the Vatican codex giving judgment in its favor; which happened in another of his commentaries (a). Nor let anyone thrust upon me here the possession of some two hundred years on behalf of Oecumenius. For it is prompt to retort that this is valid for settling disputes over the possession of estates, but not over the genuineness of authors. C For if the legitimate author of any work is designated by the authority of an ancient codex, that which is known to be his own must surely be restored to him, without any regard for time or possession; especially if this has been acquired without a just title, as is commonly said, as I judge to have happened in the present case. For Donatus of Verona, who was the first of all to publish that Commentary inscribed to Oecumenius in Greek only, offers no foundation or title for why it should be attributed to him; but Hentenius, who brought the same to light in Latin, offers only the similarity of style in favor of Oecumenius with another Commentary which cannot rightly be doubted to be Oecumenius'. But this argument, while mostly weak, is also of no plain strength in this kind of work: for since these are mostly woven with the words of others, they cannot continuously show one and the same style. D And indeed in this Commentary most things are borrowed from Chrysostom, with his words often retained as well; others from other Fathers, which is indeed confirmed by the fact that many things are read in the "Catenae," as they are called, of the Greeks, expressed in the same words. Where, then, is Oecumenius' style? Since the question here is not of the author, but of the collector, one must resort to other arguments, if there be any. But none are available for Oecumenius. Donatus of Verona, indeed, praised above, affirms in the Greek epistle to the reader prefixed to his edition that he has many arguments and "many proofs" at hand for this: which, however, he adds, "I do not bring forward, lest in the form of an epistle I be more prolix than I should be, ἵνα μὴ ἐν σχήματι Ἐπιστολῆς πέραν τοῦ δέοντος μακρολογήσω." But I would have gladly borne his prolixity of epistle to have such arguments or conjectures set in the open: indeed, I would not have refused to trust his simple testimony, had not the authority of the Vatican codex called me away from his opinion. Although, not to disguise anything, the testimony of the Vatican codex on this matter is somewhat diminished. For this work is not simply inscribed, as is the custom, "Θεοφυλάκτου Ἑρμηνεία," Theophylact's Commentary, or Interpretation; but "Ἑρμηνεία ἀπὸ τῆς φωνῆς Θεοφυλάκτου, κ. τ. λ.," Commentary or Interpretation from the voice of Theophylact, etc. But what might be gathered from the diversity of such an inscription, I do not understand, unless, either this Commentary (a) Theophylact's commentary on the Epistles of Paul was first published by Porsena under the name of Athanasius.
A Ver. 11. And behold, immediately three men stood before the house where I was, sent from Caesarea unto me. Ver. 12. And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house. Ver. 13. And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; Ver. 14. Who shall tell thee words, whereby thou and all thy house shall be saved. Ver. 15. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Ver. 16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Ver. 17. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? Ver. 18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
*Moreover these six brethren accompanied me.* Nothing could be more humble than when he produces the testimony of the brethren. He does not set forth those things which the angel had said to Cornelius, namely: *Thy prayers and thine alms*; nor does he speak of the probity and kindness of the man; nor does he say that he had gone by the mission of the Spirit, at the command of God, calling him thence through the angel; but he proves and confirms his action from the latter result, which was in itself a certain and B by no means ambiguous argument. But he is not content with these words. He even makes mention of the Lord's word, namely: *Ye shall be baptized with the Holy Ghost.* Nothing new, he says, has happened, but what He foretold. But was it not necessary to baptize? Yet the baptism was complete. And he does not say, "I commanded them to be baptized," but he shows that he himself did nothing. What we, he says, obtained, they received. *Forasmuch then as God gave them the like gift as He did unto us—* to stop their mouths, he added: *the like gift.* He does not allow them, he says, to have less than us, if after they had believed, He gave the same gift which He gave to us. And he does not say, "as unto you," but, *as unto us.* Why are ye angry when we call them participants and associates? *What was I, that I could withstand God?* To those who were expostulating with him, he answers gravely; C he does not...
say "I could not," but "I would not," meaning that he did not dare to resist the divine commandment, so as not to be afraid of the intrusion and assault of the Jews. And rising, he went on his way. See the obedience. He did not question and say: "Why?" but as soon as he was commanded, he arose and went.
Who had come to worship in Jerusalem. For many reasons, the philosophy of this Eunuch is worthy of admiration: because, although he lived in Ethiopia and exercised a magistrate's office, and was prefect of the royal treasures, he nevertheless went up to worship in Jerusalem. Now, women were accustomed to hold rule in that part of Ethiopia, of whom one by right of succession was even Candace, whose steward and prefect of the treasures the Eunuch was. Consider also that even though it was not a feast day, he had nonetheless traveled up: a man from a city which led a life bound by superstition and the worship of demons, who was reading while on the journey, who was reading Isaiah the prophet, who is more sublime than the rest, and who, not even knowing what he was reading, was so captivated by the reading. *Do you understand what you are reading?* He asks wonderfully; for he neither flattered him and praised him, nor again did he mock and ridicule his ignorance; but in order to inspire a greater desire, he at the same time demonstrated that a vast treasure lay hidden within. And he does not disguise it or hide it, but says: "How could I?" Then he asks to be taught. *Like a sheep he was led to the slaughter, and like a lamb,* etc. The meaning of the words set before us is very clear. For sheep are carried off at a certain time of year to be shorn, and the shepherds apply shears or scissors to them; and although they are harmed, they do not leap upon those who do these things. So also Christ, when he was assailed with insults, did not insult in return. *In his humiliation his judgment was taken away.* C He signifies the unjust judgment which was made concerning him, the truth being hidden. *But who shall declare his generation?* This refers to what happened to him after his resurrection, and his generous and noble dignity, of which the demonstration of those things which he did and administered was the proof. Who by speech will be able to explain, when he begins to think and revolve in his mind, who and what sort of person, and being the only-begotten Son born of God, tolerated all these things? *For his life is taken up from the earth.* Instead of "is exalted," and his life is more sublime than earthly things—this is the conversation or substance or existence of the Only-Begotten, when he is understood outside the flesh, and not yet having become like us.
VERS. 34. *And the Eunuch, repeating his request, said to Philip: I beseech you, of whom does the prophet say this? of himself, or of some other man?*
VERS. 35. *Opening then his mouth, and beginning from this Scripture, Philip evangelized Jesus to him.*
VERS. 36. *As they were going on their way, they arrived at certain water; and the Eunuch said, Behold, water: what prevents me from being baptized?* The things that follow, up to: "And he commanded," were not in the ancient manuscript copy. The passage is corrupt.
A It is one and the same thing for God to be solely good and for a man to be good. For the former is good by essence, being the source and fountain of good things; but the man is not good by essence, but through the attainment of virtue. Barnabas departed to Tarsus to seek Saul. He was a very good man, sincere and forgiving. He sought, he says, the athlete and the warrior; he sought the leader. And it came to pass that they remained for an entire year in the Church, teaching a large crowd. It is no small praise for the city that it was the first of all others to enjoy the mouth of that man for such a long duration of time. And it was at Antioch that the disciples were first called Christians. This too is an achievement of Paul, to have raised the name to such a height, like a standard. Where three thousand, where five thousand believed, where there was such a great multitude, nothing of the sort occurred; but they were called [disciples] of the Way. Here, however, they were first deemed worthy of such a name. It should be noted that Antioch was deemed worthy of an archontic (ruling) throne all the more for this reason, because the disciples were first called Christians there. B In these days, prophets came down from Jerusalem to Antioch. And one of them, named Agabus, rising up, signified through the Spirit that a great famine was about to come upon the whole inhabited world, which indeed also happened in the time of Claudius Caesar. But the disciples, as each had the means, determined to send for the ministry to the brothers residing in Judea. Which they also did, sending to the presbyters by the hand of Barnabas and Saul.
[Prophets.] And how does Christ say that "The Law and the prophets were until John"? He speaks of those prophets who had heralded his coming beforehand.
[Signified through the Spirit.] In order that men might not think that the famine had come about because Christianity had entered, the Holy Spirit foretells the future event. For Christ had predicted it. Not for that reason, since this had to happen from the beginning, but because of the injuries and insults to which the holy apostles were subjected. D For as they were pressing upon them and were troublesome, a great famine arose, indicating to the Jews the evils that were to come.
[But the disciples, as each had the means.] See also how the famine was for them a cause of salvation, offering an occasion for the giving of alms. See them also, both believing and bearing fruit at the same time, not only to those nearby but also to those far away.
[Sending to the presbyters.] From this it appears that the apostles possessed the dignity of presbyters; furthermore, that they also held the rank of deacons and bishops.
CAPUT XII
AVERS. 1. Cæterum illa tempestate injecit Herodes rex manus, ut affligeret quosdam de Ecclesia. VERS. 2. Atque interfecit etiam Jacobum fratrem Joannis gladio. VERS. 3. Et cum animadvertisset id gratum esse Judæis, adjecit animum ad comprehendendum etiam Petrum (erant autem dies Azymorum). VERS. 4. Quem cum etiam comprehendisset, conjecit in carcerem, ac tradidit eum quatuor quaternionibus militum custodiendum, volens eum post Pascha producere populo. VERS. 5. Petrus quidem servabatur in carcere: supplicatio autem assidua ac sedula ab Ecclesia ad Deum pro illo fiebat.
Illa tempestate. Qua tempestate? Nempe, tempore Claudii Cæsaris. Caius enim imperator Romanorum Agrippam constituit regem Judææ, cum Herodem atque etiam Herodiadem in Galliæ urbem Lugdunum relegasset. Hic est ille Herodes, qui fuit eo tempore, quo Joannes morte affectus est, ut memoriæ prodidit Josephus et Eusebius. Discrepantia igitur nominis, quod pro Agrippa dicit Herodem, aut errore accidit scriptoris, aut propterea ita dictus est, quod binominis esset. Notandum est autem ex duodecim illis discipulis Domini primum Jacobum ob testimonium Christo B præbitum supplicio fuisse affectum.
Ut affligeret quosdam de Ecclesia. Animadverte, fideles viros, et ex iis corpus constitutum, Ecclesiam vocari.
Et cum animadvertisset id gratum esse Judæis, adjecit animum ad comprehendendum etiam Petrum. Ne quis dicat, idcirco illos absque periculo intrepide atque audacter sese morti offerre, quod Deus eos eriperet: propterea permittit interfici etiam principes, Stephanum videlicet et Jacobum, ut persuaderet ipsis interfectoribus, ne his quidem illos suppliciis ad defectionem compelli et impediri. Res autem grata erat cædes, et cædes injusta absurdis illorum et importunis cupiditatibus inserviebat: cum oporteret exscindere, ac refrenare illorum impetum et appetitum, ille, ut qui carnifex, non medicus esset ægrotantium, auxit illorum impetum, et incitavit: tametsi sexcenta habebat exempla et avi et patris Herodis.
Erant autem dies Azymorum: quem cum etiam comprehendisset, conjecit in carcerem. Rursus superflua ac supervacua Judæorum accurata ratio servandæ C legis proponitur. Interficere quidem non vetabant, sed in ejusmodi temporis statu id agere prohibebant.
Ac tradidit eum quatuor quaternionibus militum custodiendum. Hoc et iracundiæ et timoris erat. Quanto autem accuratior erat custodia, tanto mirabilius erat divinæ potentiæ documentum. Hoc autem fiebat pro Petro, qui melior ac probatior evadebat.
Precatio autem sedula ab Ecclesia ad Deum pro illo fiebat. Audite, quomodo sese haberent erga magistros: non tumultuati sunt, non perturbati; sed ad precem se contulerunt, ad veram scilicet tutelam. D
EXPOSITION ON THE ACTS OF THE APOSTLES — CHAP. XII
BVERS. 6. *Now when Herod was about to bring him out, that same night Peter was sleeping, bound with two chains between two soldiers, and the guards before the door were keeping the prison.* VERS. 7. *And behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, “Arise quickly.” And his chains fell off his hands.* VERS. 8. *Then the angel said to him, “Gird yourself and tie on your sandals.” And he did so. And he said to him, “Put on your garment and follow me.”* VERS. 9. *So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision.* VERS. 10. *When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.*
*Peter was sleeping.* Peter was not in agony or fear; but on that very night, when he was about to be brought out, he was sleeping, having cast the whole matter upon the Lord. Observe also how accurate and diligent the custody was: the guards were sleeping with him. But why did a light shine? So that Peter might both see and hear, and not think it was a phantom or an apparition. And the words "Arise quickly" were so that he might not be listless. He also struck him, for he was sleeping so deeply. The phrase "struck him on the side" is not the action of one causing a disturbance, but of one persuading him so that he would not delay. C *Gird yourself and tie on your sandals.* How was Peter acting contrary to the commandment which says, "Provide neither gold nor silver, nor two tunics, nor sandals, nor a belt, nor a staff," when he himself was wearing a belt, garments, and sandals? And yet, at that time of the year, it was necessary to be unsandaled; for there is great need of them in wintertime. Moreover, Paul writing to Timothy to come before winter, commands him in these words: "The cloak that I left at Troas with Carpus, when you come, bring it." For no one could say that he did not have another which he was wearing. They did not act against the commandment of Christ; God forbid! Rather, they followed it vehemently. For those commandments were temporary, not perpetual, and for this reason Luke says that Christ spoke D to the disciples: "When I sent you without a money bag, knapsack, and sandals, and a belt, did you lack anything?" They say, "No." He says to them, "But now, acquire them." So at that time, that [previous instruction] was…
to show His power. For tell me, what is it to have only one tunic? What then? If it had to be washed, was it necessary to walk about naked, or to sit at home? And what then? If intense cold had set in, or frost had seized the body, was it necessary to be consumed and to remain silent, and not speak? For their bodies were not made of adamant. And he did not know that what had happened through the angel was true; but he thought he was seeing a vision. Reasonably so, because of the excess of what was happening; for an excess of signs strikes the one who sees them with amazement. And Peter thought he was seeing a vision; although, having himself girded himself and put on his sandals, what else could he have suffered? A
VERS. 11. *Petrus ad se reversus, dixit: Nunc scio vere Dominum misisse angelum suum, et exemisse me de manu Herodis, ac de omni exspectatione plebis Judæorum.* B
And having considered, C and Peter, he came to the house of Mary the mother of John, who was surnamed Mark; where many were gathered together and praying. VERS. 13. *Cum pulsasset autem Petrus fores vestibuli, accessit auscultandi et sciscitandi gratia puella, nomine Rhode.* VERS. 14. *Quæ ut agnovit vocem Petri, præ gaudio non aperuit vestibulum: sed intro sese proripiens, renuntiavit Petrum stare ante vestibulum.* VERS. 15. *Et illi ad eam dixerunt: Insanis. Illa vero affirmabat ita se rem habere. At illi dicebant: Angelus ejus est.* VERS. 16. *Petrus autem pulsare pergebat. Cum autem aperuissent ostium, viderunt eum, et obstupuerunt.* VERS. 17. *Cum autem mota manu eos silere jussisset, narravit eis quemadmodum Dominus eum de carcere eduxisset, ac dixit: Nuntiate Jacobo, et fratribus hæc, et egressus abiit in alium locum.* VERS. 18. *Porro ubi dies illuxit, haud exigua trepidatio ac perturbatio erat inter milites, quoniam Petrus evasisset.*
*Nunc scio vere.* Now, he says, I have known, not then. The angel wished that happiness should be poured upon him suddenly and as if occurring in a single moment of time; and after he had escaped, and had been liberated, then for the first time he perceived with his senses what had happened to him. And *having considered it*. What does "having considered" mean? That when he considered, he knew and understood. Because one ought not simply to depart, but to compensate and reward the benefactor. But John was perhaps not that one who had been accustomed to live with them always. For this reason, he also added his designation; for he said: *Of him who was surnamed Mark.* Perhaps this is Mark the Evangelist, through whom they say that Peter preached the Gospel. For the Gospel of Mark is said to be Peter's. And the argument is persuasive, from the fact that both Peter and the rest remained with him. D
A For he did not open it out of joy, he says. And this has happened well, so that they, being astonished and seeing him immediately, might not disbelieve—for even to him who has believed in the Lord, an angel is present. It is true that everyone has an angel. For if we might not drive him away by our wicked deeds—for just as smoke drives away bees, and a foul odor drives away doves, so too does much-weeping and foul sin cause the angel of our life to depart. Those men, however, were expecting this from that time. He says that, "Where two or three are gathered together in my name, there am I in the midst of them." B Where Christ is, it is necessary that the angels and the other powers also be. He said: "Tell James and the brothers." How is he not vainglorious? For it is not that he wishes these things to be known to all everywhere, but to the brothers. And having gone out, he went into another place. For he did not tempt God, nor did he cast himself into temptations. This, the angel did not say; but the implication was to depart, and he led him out by night, and gave the authority to withdraw; since those men also had done these things. Having entered, he says, speak in the temple to the people.
C Herod, having sought him and not finding him, after examining the guards, commanded them to be led away; and having come down from Judea to Caesarea, he stayed there.
Verse 19. And Herod, being enraged at the Tyrians and Sidonians. They came with one accord and consensus to him, and having persuaded Blastus, who was over the king's bedchamber, they asked for peace, because their country was fed from the king's.
D He commanded them to be led away. It was possible for God to have rescued them along with Peter; but even if the angel led the soldiers out with Peter, he supposed the matter was a flight. Rather, to be mocked troubled him more, just as if he were being carved up, essentially, by the magicians of his grandfather, and made ridiculous; and that is the greater grief. But Herod was enraged at the Tyrians and Sidonians. It is no small thing that this history is recalled, how quickly justice came and overtook him.
Verse 21. And on the appointed day, Herod having put on
gali indutus, ac sedens pro tribunali, concionem habebat ad illos. A
VERS. 22. At populus acclamabat, Vox Dei et non hominis.
VERS. 23. Extemplo autem percussit eum angelus Domini, propterea quod non tribuisset honorem et laudem Deo, et erosus a vermibus exspiravit.
VERS. 24. Porro verbum Dei crescebat et multiplicabatur.
Veste regali indutus. Josephus dicit Herodem indutum veste, quæ tota ex argento admirabili textura confecta fuisset, in theatrum prodiisse, incipiente et illucescente die: ubi primis solarium radiorum immissionibus argentum illustratum mirandum in modum refulgebat, terribilem quendam et intuentibus horrendum emittens splendorem, ac statim adulatores illum deum appellabant, acclamantes: Propitius sis: etsi te hactenus ut hominem reveriti sumus, attamen deinceps te natura humana majorem esse confitemur. Vide quales illi erant adulatores, atque etiam vide apostolorum animi magnitudinem. Quem enim integra natio ita colebat, hunc illi contemnebant, et quasi conspuebant. Atqui si illi, dicat aliquis, clamabant, quid ad hunc? Quia probabat vocem, quia se dignum illa adulatione putabat. Per hunc autem maxime illi, qui ita temere adulabantur, docentur et emendantur: ac utrique quidem supplicio digni erant, sed quoniam judicii tempus non erat, ille qui culpæ maxime erat affinis, punitur. Quod si ille, quod audire sustinuisset, Vox Dei et non hominis, tametsi nihil dixerat, eas pœnas dedit: multo majori merito Christus, nisi ipse esset Deus, pœnas dedisset qui B semper dicebat: Verba hæc non sunt mea, et, Angeli mihi ministrant.
VERS. 25. Barnabas autem et Saulus perfuncti ministerio, ab Hierosolymis Antiochiam reversi sunt, assumpto secum etiam Joanne, cui cognomen fuit Marcus.
CAPUT XIII.
VERS. 1. Erant autem quidam in Ecclesia, quæ erat Antiochiæ, prophetæ et doctores, Barnabas videlicet, et Simeon, qui vocabatur Niger, et Lucius Cyrenensis, præter hos Manahen, qui erat una cum Herode tetrarcha educatus, et Saulus.
Adhuc Barnabæ primum mentionem facit. Paulus enim nondum erat clarus: nondum ullum fecerat signum. Notandum est autem et Paulum et Barnabam cum prophetis C collocatos, et comparatos esse. Præter hos Manahen, qui erat cum Herode tetrarcha educatus. Ecce mores uniuscujusque; verum quam a pueritia acceperant educationem, non uterque retinuit. Vide enim, ut Herodes quidem pessimus fuerit: Manahen autem, qui una cum hoc educatus fuerat, tantum ab illo mutatus est, ut etiam munus prophetiæ consecutus sit. D
CAPUT XIII
A VERS. 2. *As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.* VERS. 3. *And when they had fasted and prayed, and laid their hands on them, they sent them away.* VERS. 4. *So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.* VERS. 5. *And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.* VERS. 6. *And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus.* VERS. 7. *Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.* VERS. 8. *But Elymas the sorcerer (for so by his name is his interpretation) withstood them, seeking to turn away the deputy from the faith.*
What is meant by "ministering"? It means preaching. And by "Separate me for the work": he says "for the work" in place of "for the apostleship." By whom, then, are they ordained? By Lucius and Manahen? No, rather by the Spirit. And they are ordained with authority and power to preach. How then does he himself, Paul, say: "Not of men, neither by men"? It is because no man called him, nor did any man bring him forward. Nor did they ordain the deacons (that is, the ministers) just as happens by chance, but by fasting beforehand and praying. They laid their hands upon them, so that one might infer from this that through this imposition of hands, which was accustomed to be administered after fasting and prayer, they had surpassed the rank of deacon. They do not linger in Seleucia, for they knew that though they might have gained much benefit from the neighboring city, they were hastening toward urgent matters. B This proconsul having called for Barnabas and Saul, desired to hear the word of God. It was a wonderful thing in the proconsul that, even though he was preoccupied by the magic arts of that man, he still wished to hear the apostles. Note also how the sorcerer was not vehemently indignant when they preached to others, but was so when they approached the proconsul.
VERS. 9. *Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,* VERS. 10. *And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?* VERS. 11. *And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season.*
A And immediately there fell upon him a mist and darkness, and seeking about, he looked for some to lead him by the hand.
VERS. 12. *Then the proconsul, when he saw what was done, believed, being astonished at the doctrine of the Lord.* Saul, however, who is also Paul, etc. Here his name is changed along with his ordination. But he changed his name not because he was in any way inferior to the apostles, but because he possessed what was the chief and preeminent quality of the leaders of the disciples, and he obtained it in order to have the matter and occasion of winning greater familiarity. "O full of all fraud." Lacking nothing, he says. Well did he say: "Full of all fraud." He was indeed a pretender. For he says he is of the devil; for he was doing the work of that one. "You do not wage war against us," he says, "nor is it a battle, but you are perverting the right ways of the Lord. And you shall be blind, not seeing the sun for a season." He who was brought by this sign, he also wished to lead toward the faith. B It was not punishment, therefore, but healing. For it was not merely an act of vengeance, but the hand of God. And that which he says, "For a season," the word belonged not to one punishing, but to one turning [him] back. For if it were for one punishing, he would have made him blind forever; but as it is, he did this for a season. "That he might win the proconsul," he says, "and that he might make the timing of the 'season' the boundary of his thought, giving himself the opportunity for the turning of his way toward what is better. And seeking about, he looked for some to lead him by the hand." A proof of his blindness, the seeking to be led by the hand. C It was necessary that he who was foretold to be caught by his own sorcery should be disciplined by this punishment; just as also the magi were disciplined by the swellings. It was fitting that he, who previously had carried out his sorceries, should be punished and corrected by this, just as, indeed, they too were punished and corrected by boils.
VERS. 13. *Now when Paul and his company had set sail from Paphos, they came to Perga in Pamphylia: but John departing from them, returned to Jerusalem.*
VERS. 14. *But they passing through from Perga, came to Antioch in Pisidia, and entering into the synagogue on the Sabbath day, they sat down.*
VERS. 15. *And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men brethren, if you have any word of exhortation to be made to the people, speak.* D
John, however. John who is called Mark, had been a fellow traveler with them as far as Perga in Pamphylia from Palestine; then, as the apostles were using a strenuous course, and were arming their soul with an unyielding [spirit] against the contests, Mark, as a man who was sluggish and not firm enough in soul for such a course, and being [unable] to [endure] the conflicts and dangers and battles that arose in every city, having resigned from the course...
of the apostles, he returned to Palestine, not by denying Christ, but by declining the long course as burdensome. But Paul and Barnabas returned again, laden with the fruits of piety, and announcing to the Church in Jerusalem the conversion and repentance of the nations. Since all were therefore praising Paul and Barnabas for their achievements, A Mark, being sorrowful and pained in soul, was stricken; and perhaps such thoughts came into his mind: "If I had been a companion of the apostles, I would now be a sharer in their praises." And he resolved to go out with the apostles for the preaching. And they came to Perga in Pamphylia. They run back again to Perga. For they were hastening toward the metropolis, Antioch. And having entered the synagogue on the day of the Sabbath, they sat down. They used to enter the synagogues in the form of Jews, so that they might not be attacked or driven out; and thus they successfully accomplished everything.
But Paul, standing up and motioning with his hand, said: "Men, Israelites, and those B who fear God, listen!"
VERS. 17. The God of this people chose our fathers, and lifted up the people during their sojourn in the land of Egypt, and with an uplifted arm brought them out of it.
VERS. 18. And for a time of about forty years, He sustained them in the desert.
VERS. 19. And having destroyed seven nations in the land of Canaan, He allotted their land to them.
VERS. 20. And after these things, for about four hundred and fifty years, He gave judges until Samuel the prophet.
VERS. 21. And from there they requested a king, and God gave them Saul, the son of Cis, a man from the tribe of Benjamin, for forty years.
VERS. 22. And having removed him, He raised up David for them as king, C to whom He also said, bearing witness: "I have found David, the son of Jesse, a man according to my heart."
VERS. 23. From his seed God, according to the promise, brought to Israel a Savior, Jesus.
VERS. 24. John having preached before the face of his entry the baptism of repentance to Israel.
But Paul stood up. D Here Paul preaches for the first time, and observe his prudence. Where the word of God had been sown, he runs past; but where there was none, he tarries, just as he himself says in writing: "And thus being ambitious to preach the Gospel, not where Christ was named." Observe also how Barnabas gives way.
A For he gives way to Paul, just as John did to Peter everywhere, even though he was more worthy than him; but he was looking to the common benefit. "God has chosen the fathers of this people." From above, he shows that the benefits of God are great, just as Stephen also does. "I have found David the son of Jesse, a man after my heart." It should be noted that these words do not exist in the text of the Kings in the very way they are stated, but only prophetically spoken by the divine Samuel to Saul: "For he asks," he says, "for a man according to his own heart, and the Lord commands him as prince over his people: because you did not keep and execute all that the Lord commanded you." B Paul has instead put: "I have found David the son of Jesse, a man after my heart." But in saying, "Men, brethren, if you have an exhortation for the people, speak it," this was the reason: "It was a custom for the Jews on the Sabbaths to read the law of Moses and the prophets; and after their reading, to address the people and explain." And that is why these men also invite those around Paul to speak in the Synagogue. "Of this man's seed, God, according to promise, brought to Israel salvation." He says by his seed God calls the Savior according to the promise, and brought him to Israel. The name of David was very desirable to them. For the sake of this thing, he had mentioned his lineage, when he had preached before the face of his entry. By entry he means the incarnation.
C "And as John was finishing his course, he said: Whom do you suppose me to be? I am not he; but behold, there comes after me, one such that I am not worthy to loose the latchet of his feet."
"Men, brethren, sons of the race of Abraham, and those among you who fear God, to you the word of this salvation has been sent."
"For those who dwell in Jerusalem, and their rulers, having ignored him, and the voices of the prophets, which are read every Sabbath, by judging him they fulfilled them."
D "And having found no cause of death, they asked Pilate to do away with him."
"And when they had finished all the things written concerning him, they took him down from the tree and laid him in a monument."
"But God raised him from the dead."
"Who was seen for many days by those who went up with him from Galilee into Jerusalem, who are his witnesses unto the people."
"And we bring you the good news concerning the promise made to the fathers, that God has fulfilled this for their children, having raised up Jesus."
As it is written also in the second Psalm: "You are my Son; today I have begotten you." And that He raised Him from the dead, no longer to return to corruption, he has spoken thus: "I will give you the holy and sure blessings of David." For which reason he also says in another place: "You will not suffer your Holy One to see corruption." For David, indeed, having served in his own generation by the counsel of God, fell asleep and was added to his fathers, and saw corruption. But He whom God raised did not see corruption. John does not testify simply; but since all were bringing their estimations to him, he himself rejects it. For it is not the same thing for one to refuse this honor when no one offers it, as it is to refuse and reject it when many offer it. B "Men, brethren, sons of the lineage of Abraham." Here he shows the nobility and the splendor of the Jewish race. "And their rulers, not knowing Him." He defends and excuses them in a certain way. They crucified Him, he says, not knowing who He was; for the sin was one of ignorance. And having found no cause for death, they asked Pilate that He be put to death. He mentions the manner of death which they eagerly sought. They bring Him to the public square, so that the punishment might be manifest from the judgment seat, and so that they might be more vehemently accused, who had delivered Christ to a foreigner. And he did not say, "They entreated," but "They begged." They received the favor, he says, as He [Pilate] was unwilling. Which Peter states more clearly: "When he had decided to release Him." But God raised Him from the dead. Does it trouble you that Jesus is said to have been raised by God? For if Jesus is none other than the Word incarnate, and this is the power of the Father, by which He effects all things, as that saying is: "Christ the power of God, and the wisdom of God," He will be understood to have raised Himself, even though He is said to have been raised by the Father, to whom, as the principle and cause without time, all things are referred. Since He Himself also says: "Destroy this temple, and in three days I will raise it." — "He who was seen for many days by those who had ascended with Him to Jerusalem, who are His witnesses unto the people." Which they would not be, if they were not confirmed by divine power. To you, the children of the fathers, having raised up Jesus. The brethren of the God-slayers understand the name "Jesus" as referring to the man. Since, therefore, he had previously said that the Word had been placed in the monument, lest anyone suspect that he had said that the Word was without flesh, he again calls Him "Jesus," nowhere, of course, giving a division to the incarnate Word after the union. "You are my Son; today I have begotten you." Attribute these words, of course, to the incarnation of Christ, which had a temporal arrival. For "today" and "tomorrow" are indicative of days. For He is begotten from the Father without time, as even the children of the heretics confess. "You will not suffer your Holy One to see corruption." D
A He is therefore a liar who claims to confess that the body of God and Savior Christ is passible, that is, susceptible to passions; and at the same time says that even before the resurrection it was incorruptible, that is, free from passions and immortal. For the incorruptibility which is according to the state of being without sin, it is evident that He possessed from the very time of the incarnation. But He whom God raised "did not see corruption," for He made the tomb a place of vacancy from corruption. For Christ, having been raised from it, has truly arisen as the leader of the vacancy from corruption; so that we too, having risen from the tombs according to the resurrection we hope for, may meet Him in the clouds as He comes again with splendor and majesty in the air.
VERS. 38. "Be it known to you therefore, men and brethren, that through Him forgiveness of sins is announced to you."
VERS. 39. "And from all things from which you could not be justified by the law of Moses, by Him everyone who believes is justified."
VERS. 40. "See therefore lest that which is spoken in the prophets come upon you:"
VERS. 41. "Behold, you despisers, and marvel, and perish; for I perform a work in your days, which you will not believe, if any one declares it to you." B
See how he steals the discourse from present affairs; namely, from the promised seed. He did not, however, append the testimony by which they were to be convinced and acknowledge that the forgiveness of sins comes through Him; for that was beyond controversy and certain. "Behold, you despisers, and marvel"; when the prophet Habakkuk had cried out, God answered the wicked and harmful ones, indicating to them the imminent calamities and future evils. And the matter was full of terror and wonder: how the Israelite people, who had been numbered among the sons of God, and called the first-born, and on account of whom Egypt had perished, were delivered into the hands of the Babylonians, and not only to the sword, but also to captivity and servitude and all abominable and dire evils. "Which you will not believe." So great, he says, and of such magnitude are they, that faith is not even given, if any one should announce them to you. C
VERS. 42. "And as they were leaving the synagogue of the Jews, the Gentiles requested that these words be spoken to them on the next Sabbath."
VERS. 43. "Now when the assembly was dismissed, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to persevere in the grace of God."
VERS. 44. "And on the next Sabbath almost the whole city gathered together to hear the word of God." D
A VERS. 45. "But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, contradicting and blaspheming." VERS. 46. "Then Paul and Barnabas spoke out boldly, saying: 'It was necessary that the word of God should be spoken first to you; but since you thrust it aside and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.'" VERS. 47. "For so the Lord has commanded us: 'I have set you to be a light for the Gentiles, that you may bring salvation to the uttermost parts of the earth.'" VERS. 48. "And when the Gentiles heard this, they rejoiced and glorified the word of the Lord; and as many as were ordained to eternal life believed."
You see the prudence of Paul. He instilled in them a desire and longing for a second hearing by putting forth certain seeds which he did not yet explain, so that he might bind them and win them over to himself, and not make them more arrogant by casting everything at once into their souls. For he said, "The forgiveness of sins is announced to you," but he did not explain how. And he did not baptize them immediately because the time was not yet right. B Regarding "the next Sabbath," it stands for the future Sabbath, as he explains below. "But when the Jews saw the crowds, they were filled with jealousy." Such is the tyranny of envy; for many waste away and perish when they see others prospering. And such people fight not only with their brother, but also with the will of God. "But since you thrust it aside." Lest anyone should think that the phrase "you judge yourselves unworthy of eternal life" is a matter of religious modesty, he therefore said first, "You thrust it aside," and then, "We turn to the Gentiles." He did not say, "We abandon you," but spoke in such a way as to suggest that it was possible for them to return there again. "I have set you to be a light for the Gentiles," that is, for the knowledge which leads to salvation; and not simply for some Gentiles, but for all. "As many as were ordained to eternal life." Those "ordained" were not constrained by necessity. For "those whom he foreknew," he says, "he also predestined." C The race of the Lord according to the flesh is common, indeed, to the whole human nature, but the Israelite people is His own and near. Since, therefore, He came to the Israelites, but enlightened the Gentiles through the apostles, He says, "I have given you to them on account of the promise made to their fathers; but through you I will enlighten the Gentiles, and I will provide salvation to all men" (for this is what it means by "to the end of the earth"), "and I will fulfill the covenants made to their fathers." For others have interpreted the "covenant" as an "agreement." "And as many as were ordained to eternal life believed." Those who were ordained to life—that is, chosen—believed by virtue of foreknowledge, yet by their own will and capacity to choose. But the foreknowledge of God does not abolish the free will of our own volition, where D
I shall bring to a close the covenants and agreements which I made A with their ancestors. For this is what it means: a dispensation or testament; the others interpreted it as a covenant and agreement. And as many as were ordained unto eternal life believed. They believed, then, according to the foreknowledge and by the ordinance of God—or rather, they were set apart; yet they did so by their own choice and will. For the foreknowledge of God does not take away the free will of our own volition, inasmuch as Paul, having been destined according to the foreknowledge of God to be a chosen vessel before the foundation of the world, did not attain to this immediately from his mother’s womb, nor in his youth, but after the progress of time, when he had attained to a knowledge of his own virtue and honesty.
VERS. 49. **And the word of the Lord was spread abroad throughout all the region.**
VERS. 50. **But the Jews stirred up the devout and honorable women and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.**
VERS. 51. **But they shook off the dust of their feet against them, and came unto Iconium.**
VERS. 52. **And the disciples were filled with joy, and with the Holy Ghost.**
What he says, "The word of God was spread abroad," is used to mean it was distributed, carried across, and divulged. But the Jews did not contain themselves within mere jealousy, but added deeds to it as well. By "devout women" he does not mean the faithful, but the Greeks, that is, the Jewesses; and by "honorable," the wealthy. Do you see into what great baseness and shame they led the women? For, in imitation of the author and prince of evils, they strive to block the way of salvation for men through the women, just as he also, C through Eve, shut the paradise to men. "But they shook off the dust of their feet against them." They did not do this simply or rashly, but only after they had been expelled by them. "And the disciples were filled with joy, and with the Holy Ghost." The teachers were being banished, and they were rejoicing; this, however, was the power of the Gospel. For the calamity of the master does not take away boldness, but makes the disciple more eager.
CAPUT XIV
VERS. 1. **It came to pass in Iconium, that they entered together into the synagogue, or conventicle, of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.**
VERS. 2. **But the unbelieving Jews stirred up and corrupted the minds of the Gentiles against the brethren.**
VERS. 3. **Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.**
"That they entered together," etc. They had not become more timid, but again they went into the synagogues, destroying and removing their defense and
their excuse. It is likely that they spoke to them just as they had also done to the Greeks. But the Jews who did not believe stirred up and corrupted the minds of the Gentiles against the brethren. They even stirred up the Gentiles, as if they themselves were not sufficient; yet they did not depart from there, for they were not being put to flight, but were merely being fought against. And they spent a sufficiently long time speaking freely. Their own eagerness and readiness of mind produced this freedom of speech; but that those who heard them came to believe was the result of the signs. And freedom of speech also contributed something to the matter. A
VERS. 4. "And the city’s multitude was divided, and some were with the Jews, but others were standing with the apostles."
VERS. 5. "And as an impetus of the Gentiles and Jews with their rulers was formed, to insult and stone them,"
VERS. 6. "Upon perceiving this, the apostles fled into the cities of Lycaonia, Lystra and Derbe, and the surrounding region."
VERS. 7. "And there they were preaching the Gospel."
"And the multitude was divided," etc. This was what Christ said: "I did not come to bring peace, but a sword" (Matt. x, 34). "Upon perceiving this," the apostles fled. There is, therefore, nothing absurd if the saints flee from those who are planning to plot against them, and on that account judge it most appropriate to consult their own safety by flight and to avoid the war which was being brought upon them on account of their witness for Christ. C
VERS. 8. "And a certain man in Lystra was sitting, powerless in his feet, being a cripple from his mother's womb, who had never walked."
VERS. 9. "This man heard Paul speaking, who looking steadily at him, and seeing that he had faith to be saved,"
VERS. 10. "Said with a loud voice, 'Stand upright on your feet.' And he leaped up and walked."
VERS. 11. "But the crowds, seeing what Paul had done, lifted up their voice, saying in Lycaonian, 'The gods, having been made like to men, have descended to us.'"
VERS. 12. "And they were calling Barnabas, indeed, Jupiter, but Paul, Mercury, because he was the leader of the discourse."
"Said with a loud voice." Why with a loud voice? So that the crowds might believe. But as for the phrase, "who looking steadily at him, and seeing that he had faith to be saved," it seems to me that Paul looked into his soul; for it was a sign of a philosophical mind to pay heed to what was being said by Paul. "And he leaped up and walked." The act of leaping was a certain proof of true and restored health. The crowds, seeing what Paul had done, D
A observed also the benefit to the pagans and the evil-doing of the Jews. The latter honored them as gods; the former, however, pursued and cast them out as pestilential men and destroyers. And they called Barnabas, indeed, Jupiter, but Paul, Mercury. Do you see how it was the custom among the Greeks to make gods out of men? So when they ask, "Whence came the origin of the worship of idols?" know its source. By this same custom they were also making gods out of the apostles. Thus also the devil, in the beginning, strove to introduce impiety, saying, "You will be as gods." And because he did not avail then, he makes the attempt later, everywhere contending to introduce polytheism, B that is to say, the worship of many gods.
VERS. 13. *And the priest of Jupiter, whose temple was before their city, having brought bulls and garlands to the gates, with the crowds wanted to sacrifice.*
VERS. 14. *Hearing this, the apostles Barnabas and Paul, tearing their garments, leaped in among the crowd, exclaiming.*
VERS. 15. *And saying, "Men, why do you do these things? We too are men of like passions with you, who proclaim to you that you should turn from these vain institutions to the living God, who made the heaven and the earth and the sea and all that is in them."*
VERS. 16. *Who in the generations past allowed all nations to walk in their own ways.*
VERS. 17. *Although he did not leave himself without witness, doing good, giving us rains from heaven and fruitful seasons, filling our hearts with food and gladness.*
VERS. 18. *And saying these things, they scarcely restrained the crowds from sacrificing to them.*
*Tearing their garments.* Look at them everywhere pure and untouched by glory, not merely not desiring it, but even rejecting it when it was given; just as Peter also said: "Why do you look at us, as though by our own power or piety we have made him walk?" And these say the same, but they do it with added vehemence: they tore their garments and leaped in.
*And we are men of like passions with you.* We are men, he says, but greater than these; for these [imaginary gods] are dead. Do you see how it was the custom C for the Greeks to make gods out of men? For you find in their books, among those who have written the ancient histories, that Jupiter, who was a man, made himself a god by saying that he was a god; just as many of the Roman emperors and kings of the Macedonians were called gods. Wherefore one should not disbelieve what has been handed down in memory about this matter from antiquity, because some have indeed been deceived, and have called certain [men] gods: since even these people were deceived regarding Barnabas and Paul. And those in Samaria said that Simon the magician was the great power of God. Since he did not name D
Jesus, nor say "In the name of Jesus, rise up and stand upright," they suspected him to be a god, and not a minister of God. B — [CYRIL.] *Having torn their garments.* It was a custom among the Jews, if ever any blasphemous or absurd thing was said about God, to rend their garments. And so Caiaphas, when Christ said that He was the Son of God, rent his garment, saying: "He has blasphemed," that is, he has injured the divine majesty with his speech. Since, therefore, what was happening was a certain evil omen, the apostles also did this, still following and observing Jewish traditions and institutions. But this custom was reprehended, as it was not sanctioned by the Mosaic law. Therefore God, addressing Jews doing such things, said: "Turn to me with all your heart in fasting and weeping, and rend your hearts, and not your garments" (Joel II, 12, 13). C *Who in the past generations allowed all the nations to walk in their own ways.* He said "allowed," but why did He not also add "why"? For he was insistent upon the urgent matter at hand, and nowhere does he place the name of Christ. For God did not leave Himself without witness in every generation, performing things that lead men to righteousness. For, not offering violence to free will, He allowed all men to walk as seemed right and pleasing to them; but He Himself always performed those things by which they, being endowed with reason, could recognize the Creator. For he says the annual rains are His witnesses. D
VERS. 19. Now Jews arrived from Antioch and Iconium, and having persuaded the crowds, and having stoned Paul, they dragged him outside the city, thinking that he was dead. VERS. 20. But when the disciples had gathered around him, he rose up and entered into the city. And on the next day he went with Barnabas to Derbe. VERS. 21. And when they had preached the Gospel in that city, and had made many crowds disciples of their doctrine, they returned to Lystra and Iconium and Antioch. VERS. 22. Confirming the souls of the disciples, and exhorting them to remain in the faith: and that through many afflictions we must enter into the kingdom of God. VERS. 23. And having ordained for them presbyters in every Church, and having prayed with fastings, they commended them to the Lord, in whom they had believed. VERS. 24. And having passed through Pisidia, they came to Pamphylia. VERS. 25. And having spoken the word in Perga, they went down to Attalia.
VERS. 26. And from there they sailed to Antioch: from where they had been commended to the grace of God for the work which they fulfilled. A VERS. 27. When they had arrived and gathered the Church together, they reported all that God had done with them, and that He had opened a door of faith to the Gentiles. VERS. 28. And they remained there no little time with the disciples.
*Qui cum persuasissent turbis.* Behold the fury of Jewish bitterness: that they should have forced and insinuated themselves into a populace which had deemed the apostles worthy of such honor, and persuaded it to stone them. They were dragging them outside the city because they feared them. B For they made it their aim to overturn the preaching. But do you see the readiness of his soul? Do you see it fervent and burning? He enters into the very city again after having been cast out of it. And on the next day together with Barnabas, etc. This was to show that he had complied with the disciples who were surrounding and protecting him, returning to the city from which he had been cast out, and from there withdrawing himself, because he had already sown the seed of the Word of God there, and because it was not right that he should inflame their anger. For through many afflictions and hardships we must enter into the kingdom of God. See that no one is justified without labor and trouble. Therefore the Lord said that the gate of the way which pertains to and leads to the kingdom C [of God] is narrow and constricted, meaning that it is full of distress and afflictions. But not every sort of affliction leads to the kingdom of God, but only that which happens on account of faith in God. *Et cum ordinassent atque constituissent illis presbyteros*, etc. They taught that one should fast even in temptations, and that ordinations should be performed with fasting. But in Cyprus they had not appointed presbyters, nor in Samaria: because the latter was near to Jerusalem and the apostles, and in Antioch itself the word of God was flourishing. But here the disciples had great need of consolation, and especially those who were from foreign nations and needed to be taught. Note also that Paul and Barnabas were possessed of the episcopal dignity: for this reason they ordained not only deacons, but also presbyters. *Postquam autem Antiochiam advenerunt, retulerunt discipulis quæcunque Deus secum fecisset.* He did not say, "what they themselves had done," but "what God had done together with them": to me, however, it seems he refers to the temptations. *Et ut exteris nationibus ostium fidei aperuisset.* He calls the teaching, which the foreign nations had received through them, the opening of doors. *Atque haud exiguum tempus illic cum discipulis commorati sunt.* Because it was a great city, they had need of teachers.
CAPUT XV
VERS. 1. And some who had come down from Judea were teaching the brothers, saying, If you are not circumcised according to the rite instituted by Moses, D you cannot be saved.
A Ver. 2. When therefore no small dissension and dispute had arisen between Paul and Barnabas and them, they determined that Paul and Barnabas, and some other of their number, should go up to Jerusalem to the apostles and presbyters, to inquire of them concerning this question.
Ver. 3. And they, having been sent on their way by the Church, passed through Phoenicia and Samaria, describing the conversion of the Gentiles, and brought great joy to the brothers.
Ver. 4. And when they had come to Jerusalem, they were received by the Church and the apostles and the presbyters, and they reported all that God had done with them.
Do you see the trials, both from within and from without? They were not speaking of circumcision simply, but rather: "Unless you are circumcised, you cannot be saved." This was the contrary of the truth: because if they were circumcised, they could not be saved. But Paul did not say: "Why? Am I not the one to whom faith should be given, on account of so many signs performed through me?" Rather, he allowed himself to be persuaded to go up for their sake. And how does he come to say in the Epistle to the Galatians, "I did not go up to Jerusalem to those who were apostles before me, nor did I consult them"? Because, in the first place, he did not go up of his own accord, but was sent by others; and secondly, he did not approach them in order to learn, but to bring others to his own conviction. For he himself was from the beginning of this opinion, which the apostles later confirmed: namely, that those who believed from the foreign nations ought not to be circumcised. But because he did not yet seem to them to be invested with such authority that they would grant him credence on so great a matter, and because they were looking to and attending to those who were in Jerusalem, he went up—not to learn anything B further himself, but in order to win over the dissenters, so that those in Jerusalem might also confirm these things.
Ver. 5. And certain of the faction and sect of the Pharisees who had believed stood up, saying that it was necessary to circumcise them and to command them to keep the law of Moses.
Ver. 6. The apostles and the presbyters gathered together to consider this matter.
Ver. 7. C When much disputing had occurred, Peter rose up and said to them: "Men and brothers, you know that from early days God made a choice among us, that by my mouth the Gentiles should hear the word of the Gospel and believe."
Ver. 8. "And God, who searches and knows the hearts, bore witness to them, giving them the Holy Spirit, just as also to us."
Ver. 9. "And He made no distinction between us and them, having purified their hearts by faith."
Ver. 10. "Now, therefore, why do you tempt God to set a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?"
A Ver. 11. "But through the grace of the Lord Jesus we believe we shall be saved, even as they." Ver. 12. "And all the multitude kept silence, and they listened to Barnabas and Paul, describing what signs and wonders God had done among the nations through them."
"Certain of the sect of the Pharisees." Not those who believed from the nations, but those who believed from the Jews, demanded that the faithful be circumcised and perform the other carnal precepts of the Law; the disciples did not agree to these who were of the mind of the old Law, even though they themselves were also from the stock of the circumcised. For they were not seeking to establish their own will, but the common good. Therefore, the apostles and the elders gathered to consult regarding this matter. B Again, from this fact, one may conjecture that the apostles possessed a certain dignity that elevated them above the elders; for this reason, when he designates all of them, he does not include them together with the elders under a common name. "Men, brethren, you know." Observe that Peter was entrusted with the matters by divine grace, yet he himself still maintained Jewish customs up to this point. "You know," he says—perhaps those who had previously challenged him regarding the custom of Cornelius were also present, and those who had entered his house with him; for this reason, he presents them as witnesses. What is it that he says: "He made a choice among us"? C This means in Palestine, or in your presence. Moreover, in saying "by my mouth," he shows that God spoke through him, and nothing human. "And the searcher and knower of hearts, God, bore witness to them." He leads them to the spiritual testimony. "Now, therefore, why do you tempt God, by placing a yoke upon the neck of the disciples?" There is no distinction among the faithful, whether they are Jews or Greeks; where faith is, it effects the expiation of sins coming forth from the heart. Now this expiation is similar to circumcision, and for carnal circumcision is given spiritual circumcision, which, by faith in Christ, cleanses the hidden parts. What is the meaning of "You tempt God"? D As if He were not able, he says, to save by faith; that is, why do you not have faith in God? For it is of unbelief to introduce the Law. [CYRIL.] It is acknowledged that the Law was burdensome and troublesome to those in Israel; the disciples themselves also confessed this, and the Savior Himself even taught us this when He said: "Come to me, all you who labor and are burdened, and I will refresh you" (Matt. xi, 28). He says those who were under the Law are the ones laboring and burdened; whereas He named Himself gentle and meek, as if the Law did not possess this. Similar is that: "By grace you are saved." Therefore, while of old the Law saved those who observed and kept all things that were expressed in the Law, now the grace of the Lord saves us, even without the observance of the Law, through faith.
A Ver. 13. And after they had kept silent, James answered saying: Viri fratres, audite me (Viri fratres, audite me/Men, brethren, hearken unto me).
Ver. 14. Simeon hath declared how at the first God did visit, to take out of the nations a people for his name.
Ver. 15. And to this agree the words of the prophets: as it is written:
Ver. 16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up.
Ver. 17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
Ver. 18. Known unto God are all his works from the beginning of the world.
Ver. 19. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Ver. 20. But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Ver. 21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
Ver. 22. Then pleased it the apostles and elders, with the whole Church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren.
Ver. 23. And they wrote letters by them after this manner.
B James answered saying: He was bishop; therefore he also speaks later. See also the prudence of this man, for he confirms and establishes his own opinion through both the new and the ancient prophets. "Simeon hath declared." Simeon, who in the Gospel which Luke wrote, said in prophecy: "Lord, now lettest thou thy servant depart." "To take out of the nations a people for his name." He did not choose them simply and rashly, but for his name, that is, for his own glory and honor. "And to this agree the words of the prophets." By reason of time, he was known; but he did not possess that authority such that belief would be accorded to him, because he was not ancient. Therefore he subjoins an ancient prophecy: "After this I will return, and will build again the tabernacle of David, which is fallen down," and the rest. For it had truly fallen in an irreparable ruin. What then? Have they been raised and built up C
A by God, and do these observations overthrow [them], so that we fight against God? But with authority he says, "I judge." But to write to them, to abstain from the pollutions of idols, and the rest. For these things, although bodily, are nevertheless necessary to be kept; because they produced great evils, from which he especially wishes them to cease. For Moses, indeed, from ancient generations, and the rest. And even before the coming of the Savior, Moses was read on every Sabbath uniquely in the synagogues; but yet after the coming B of Christ, it is not forbidden to be read in the churches of Christ. And this is shown from the fact that, "For Moses of old time," even until this day, "hath in every city them that preach him, being read in the synagogues every sabbath day." For if the Old Scriptures were not read in the churches, would the Apostle not have written to the Galatians without judgment that, "Tell me, ye that desire to be under the law, do ye not hear the law?"
The Apostles, and the elders and the brethren, send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia.
VERS. 24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
VERS. 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
VERS. 26. Men that have hazarded their lives for the name of our Lord Jesus Christ.
VERS. 27. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
"It seemed good to us, being assembled with one accord." Because these things pleased all, and upon deliberation they write these things. It should be noted that neither James nor Peter dared to decree regarding the business of circumcision—although they judged it to be right—without the whole Church; nor would they all have interposed their authority, unless they had been persuaded that this also pleased the Holy Spirit. C Moreover, lest the matter might seem to look toward a disparagement of Paul and Barnabas in that they were sent, see their commendation: "Men," he says, "who have hazarded their lives for the name of our Lord Jesus Christ."
VERS. 28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
VERS. 29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. D
EXPOSITION ON THE ACTS OF THE APOSTLES — CAP. XVI
A VERS. 30. And they, having been dismissed, came to Antioch, and when they had gathered the multitude together, they delivered the letter. VERS. 31. Having read it, they rejoiced for the consolation and exhortation. VERS. 32. And Judas and Silas, being themselves also prophets, with much speech consoled the brethren and confirmed them. VERS. 33. And having spent some time, they were dismissed in peace by the brethren to the apostles. VERS. 34. But Paul and Barnabas tarried in Antioch, teaching and preaching with many others the word of the Lord. VERS. 35. And after some days Paul said to Barnabas: Come, let us return and visit our brethren throughout every city in which we have announced the word of the Lord, how they fare. VERS. 36. But Barnabas determined to take with him John, called Mark: VERS. 37. But Paul did not think it right that he who had departed from them from Pamphylia, and had not gone with them into the work, should be taken. It seemed good to the Holy Spirit. So that they might not think it to be a human business. And that which he says, "to us," is added to this end, that they might be taught that even to them, albeit they were circumcised, the matter is thus approved and pleasing. "Except these necessary things." He shows that nothing is lacking to them, but that this is sufficient. But by this, that they are commanded to abstain from things strangled, murder is prohibited. And having gathered the multitude, they delivered the letter. This is a comfort to teachers, namely, the progress of those being instructed. "And having returned, let us visit." It must be noted that it is the duty of those who preside to C busy themselves with those who have been enlightened by them, lest perhaps they are not sound in the faith, but are lame, and need to be corrected. "There arose therefore a contention, so that they separated from one another, and Barnabas, having taken Mark, sailed to Cyprus." VERS. 38. Therefore such a contention of spirits arose between them, that one departed from the other, and Barnabas, having taken Mark, sailed to Cyprus. VERS. 39. But Paul having chosen Silas, went forth, being commended to the grace of God by the brethren. VERS. 40. And he went through Syria and Cilicia confirming the Churches.
CAP. XVI
VERS. 1. And he arrived at Derbe and Lystra. And behold there was a certain disciple there, named Timothy, the son of a certain Jewish woman who was a believer; but his father was a Greek or gentile. VERS. 2. Whom the brethren who were at Lystra and Iconium commended by their testimony. VERS. 3. Him Paul wished to go forth with him,A and taking him, he circumcised him because of the Jews who were in those places. For all knew his father, that he was a Greek.
CAPUT XVI
There arose, therefore, a contention. Between Paul and Barnabas there was a certain pusillanimity; and while one side honored justice, the other honored injustice—yet each served the purpose of piety. The cause of this pusillanimity is this: A certain Mark was accompanying them on their evangelical journey from Palestine as far as Perga, a town in Pamphylia. Then, as the apostles were engaged in a strenuous journey, Mark, being human, grew weary; and renouncing the apostles' journey, he returned to Palestine—not because he denied Christ, but because he avoided and refused the long journey as being burdensome. Paul and Barnabas finally returned, laden with the fruits of piety, and announcing to the Church which was in Jerusalem the conversion and repentance of the Gentiles, and how the foreign nations had converted themselves to the true God, and, having condemned their wicked practices, had embraced a sounder doctrine and discipline. B When, therefore, they were praised by all for the good things they had achieved, Mark was struck with grief of soul; for he reflected in his mind: "If I had been a partner and companion in their labors, I would also have been a partner and companion in the praise." He determined, therefore, to be a companion and associate in their journey again. And Barnabas indeed wished to receive him back as a companion, now that he had repented; but Paul contended that he who had not gone forth with them to the work of the Lord should not again be joined as a companion. The dissension, therefore, was not unjust, but just, and stemmed from a small-mindedness. Paul wanted what was just to be done; Barnabas looked to humanity. Therefore, though they dissented in opinion, they were in concord through piety. And they disagreed not in faith, nor in reason, but after the manner of men, through pusillanimity. But this was a divine dispensation. C For as they dissented, Barnabas, having taken Mark, set out on his own journey. But Paul’s strictness was profitable to Mark; for he strove by his zeal to cover his former negligence. Paul had forbidden Mark to be received in the Churches—not that he might grieve and afflict him, but that he might make him better and more diligent. But when he saw that he had progressed in virtue and diligence, and by the things he later did had purged his former faults, he began to commend him, and says: "Mark, the cousin of Barnabas, salutes you; concerning whom you received commandments: if he come unto you, receive him." And we find this same thing also in the prophets, namely, diverse opinions and characters; for instance: Elijah, and Moses, who was meek. D Thus, also here, Paul is more severe. Yet, even so, he is indulgent. He "requested," he says—for he was not angry, but was exhorting. What then? Did they depart as enemies? God forbid. For you see after this Barnabas enjoying many praises from Paul in the Epistles. It seems to me that the separation even happened by mutual consent, and that they said to each other: "Since I wish one thing, and you do not wish it, in order that we not fight,
B let us partition the regions between us, and depart into different lands." And so, yielding to one another, they did this. These things, however, were written for an example to us, so that we might not fall back and be cast down; for it is impossible, being human, not to be provoked to anger at times; but it is necessary that those whose spirits are stirred should change and be softened. But this quarrel was of great benefit to Mark. For the harshness and severity of Paul turned him toward soundness, while the kindness and gentleness of Barnabas ensured that he would not thereafter fail or be found wanting in his duty. And so, although they fought, the fruit tended toward one single end. For when he saw Paul wishing to depart, he feared greatly and condemned himself, and seeing Barnabas thus defending him, embracing him, and championing him, he loved him dearly. And thus the disciple was improved and corrected through the conflict and disagreement of his masters. So far was he from being scandalized or taking offense.
He was traveling through Syria and Cilicia, confirming the Churches. He does not go to other cities before he has visited those which had received the word. Let us do this as well: let us instruct the first ones first, so that they may not be a hindrance and obstacle to those who come after. C And behold, there was a disciple there, by name Timothy, the son of a Jewish woman. And it must be noted that the Jews had come to hold the law in such contempt that they married Greek or Gentile women, and gave their own in marriage to Greeks. And taking him, he circumcised him on account of the Jews. It is worth marveling greatly at the wisdom of Paul; he who had fought so much concerning circumcision, and had stirred up everything for this cause until he had settled it, circumcises the disciple, and not only does he not forbid or prevent others, but he even does this himself. In all things, therefore, he looked to what was profitable, and did nothing merely without cause. And the amazing thing is that he even took him along. "On account of the Jews," he says, "who were in those places." For they would not have endured to hear the word from one who was uncircumcised. And what resulted? See the achievement: he circumcised him in order to do away with circumcision—not by commending circumcision, but by wanting to achieve a most important matter which was pleasing and acceptable D to all the apostles together. For the Jews were everywhere slandering him as one who everywhere was subverting the law and teaching those from the nations to commit apostasy, and they were, therefore, extremely hostile toward him. Since, then, he found Timothy, a disciple of Greek stock, who was suitable for his service and whom he wished to have as a traveling companion, on account of those who were falsely accusing him, he circumcised him, wishing by such a maneuver to draw them toward himself. For if Timothy had remained uncircumcised, being a teacher, everyone would have leaped away from him. For if such a great accusation had been made against him on account of Trophimus the Ephesian (though he was indeed from the Greeks), what then would he have suffered if he had kept Timothy, a teacher, with him, who was uncircumcised? Observe him also having been purified by the agreement of the co-apostles, and announcing in the temple the completion of the purification. He did all things for the salvation of the Jews. One might also find Peter dissembling in his dealings with the Jews.
And these things, indeed, did not bring any harm; rather, they were to the Jews a ground for salvation and the beginning of faith in Christ, because they thought they possessed teachers who were guarding the Law, and by this artifice he wished to draw them in. For if Timothy had been uncircumcised while performing the office of teaching, they would all have recoiled and fallen away from him. For they were accusing Paul vehemently because of Trophimus the Ephesian, whom they thought he had brought into the temple; yet this man was a Greek and a Gentile. What then would have happened to him if Timothy, who was a teacher, had had uncircumcision with him? A Likewise, he shows him to be observing the decision of the fellow-apostles and to be observing the completion of the purifications in the temple. He did all things for the sake of the salvation of the Jews. One might also find Peter, too, simulating Judaism; and these things caused no harm to the apostles. For they were the beginning of salvation and faith in Christ for the Jews, inasmuch as they thought that the ones they had as teachers were keeping the Law, which they themselves also thought ought to be kept.
Ver. 4. *And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.* B
Ver. 5. *And so were the churches established in the faith, and increased in number daily.*
Ver. 6. *Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,*
126 Ver. 7. *After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.*
Ver. 8. *And they passing by Mysia came down to Troas.*
Ver. 9. *And a vision appeared to Paul in the night;* C *There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.*
Ver. 10. *And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.*
Ver. 11. *Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis:*
Ver. 12. *And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.*
*They delivered to them the decrees to keep.* He calls dogmas—that is, the decrees and certain firm rulings—not those mysteries which, by the counsel and disposition of the intent of God, are delivered as God being incarnate, or putting on flesh, but those things, namely, which are to be abstained from by them—those offered to idols, and blood, and things strangled, and fornication—which are directed toward the ordering of a canonical life. D Being forbidden by the Holy Spirit to preach the word in Asia. Why, indeed, they were forbidden he does not say, but only that they were forbidden, teaching us that we should obey and not seek [reasons], and showing that they were doing many things even in a human way. And that the Spirit forbids them to preach the word in Asia and Bithynia, knowing the apostasy of those there, he does this by night.
A And a vision appeared to Paul: A certain Macedonian man, and so forth. No longer by an angel, as happened to Philip, as happened to Cornelius, but by a vision he appears, henceforth in a way more human. For where the reason for believing is easy, it occurs in this way; but where there was need of greater force, it occurs in a more divine way. It should be noted that in these cities Luke was with Paul, from the fact that he includes his own person, saying: "We sought," "we reached by a straight course," "we departed."
B VERS. 13. *And on the Sabbath day we went outside the city to the river, where prayer was accustomed to be made, and having sat down, we were speaking to the women who had gathered together.*
VERS. 14. *And a certain woman, by name Lydia, a seller of purple of the city of Thyatira, a worshiper of God, heard us, whose heart the Lord opened to give heed to the things spoken by Paul.*
127 VERS. 15. *And after she was baptized with her household, she besought us with these words: If you have judged me to be faithful to the Lord, enter into my house and stay with me; and she constrained us.*
*By the river.* This was done the more for this reason, that they might gather secretly outside the city at the river, of course, because the worshipers of God, on account of the scarcity of Jews, had no synagogue. For the Jews did not pray only where there was a synagogue, but even outside, as if choosing a certain fixed and secret place, as those who were more addicted to corporal things, and on the Sabbath day, when it was also fitting for a crowd to assemble. *If you have judged me to be faithful to the Lord.* Observe this woman who was studious of wisdom. C First, she herself testified that she had been called by the Lord. Observe also her humility of mind. This woman was humble, and, he says, of the purple-dyeing art, that is, selling cloths dyed in purple. And the historiographer is not ashamed to add the profession and the gain. But she did not say, "If you esteem me a great or religious woman," but, "faithful to the Lord." If to the Lord, then much more to you. She did not ask simply, but left the matter to their judgment, although she urged them vehemently.
VERS. 16. *And it happened, as we were going to prayer, that a certain young slave girl having a spirit of Python met us, who provided much profit to her masters by divining.*
VERS. 17. D *This girl, having followed Paul and us, cried out, saying: These men are servants of the most high God, who proclaim to us the way of salvation.*
VERS. 18. *And she was doing this for many days. And Paul being troubled, and having turned, said to the spirit: I command you in the name of Jesus Christ to come out from her. And it came out that same hour.*
A Ver. 19. But, her masters seeing that the hope of their gain had gone, having seized Paul and Silas, dragged them into the forum to the magistrates,
Ver. 20. And having brought them to the praetors, they said: These men disturb our city, being Jews.
Ver. 21. And they teach customs which it is not lawful for us to receive, nor to observe, being Romans.
Having a spirit of Python. Who is this demon? God, he says, Python, so named from that place. B And he wished to cast them into temptations. And this Pythia is otherwise called, being a certain woman, sitting upon the tripod of Apollo, spreading apart her legs; then thus a wicked spirit being sent up from beneath, and entering through her genital organs, used to fill the woman with madness; and she, loosening her hair, thereafter would be in a frenzy and cast foam from her mouth; and thus becoming intoxicated, she would utter the words of madness.
Variæ lectiones et notæ.
Scholion Laurentii Siphani.
C I thought it worth the effort, if I should add some things collected from Cicero, Justin, Strabo, and Diodorus Siculus, for the sake of explaining and better understanding this place. That demon, therefore, was called among the Gentiles by some Pythian, by others Delphic Apollo, from Delphi, the people and city of Phocis, which was called by another name by the Greeks Pytho, and sometimes Python. The demon himself was called Python, the woman herself through whom he gave oracles Pythia, and sometimes by the poets Puthô, who, being seized by the instinct of that demon, predicted future things. The Pythic games and festivals were also D accustomed to be celebrated there, called from the word *pusthesthai*, that is, from inquiring, because in that place men were accustomed to inquire, that is, to consult the demon about future things. For the things which are handed down about the Python dragon having been killed there by Apollo are fables, even laughed at by sensible pagan writers. There was on the southern side of Mount Parnassus a place on a rock hanging on every side, in the form of a theater, having on the summit a town and a temple with an oracle, extending in circumference sixteen stadia, overlooked by Lycoria, in which place above the temple Delphi (as the people and location were called) had their seat: but afterwards, near the temple itself and around the Castalian spring, the very crowd of men, who were flowing from everywhere to the fame of the oracle, settled on that rock and made a city. Neither the sea, but precipices, nor man-made, but natural defenses protected the temple and city. The middle rock of the crag receded into the form of a theater, as was said. Wherefore the shouting of men and, when it happens, the sound of trumpets, echoing and resonating between the rocks, used to be multiplied and returned louder than it was emitted; which thing usually brings greater terror of majesty and astonishment to those ignorant of the cause. In this recess of the rock, at about the middle height of the mountain, they say there was a small flat space, and in it a deep hole of the earth and a cavern concave at the lowest part, but with an opening not excessively wide; from which a cold spirit, exhaled like a kind of wind into the heights, turned the minds of men into madness and insanity, and, filling them with the demon, compelled them to give responses to those consulting. Moreover, the report prevailed that the oracle itself was discovered by goats in this way: For when in that place, where the *adyton* of the temple was later, a chasm of the earth lay open, and goats grazing around it were wandering, it often happened that certain C goats approaching closer to that cavern and looking in, would stir up wonder in their shepherd by certain strange leapings and a voice previously unknown to them, so that he himself also approached to view the situation of that place. Upon which being done, a huge disturbance seized him (as had also happened to the goats), so that they suffered those things which almost happen to those seized by divine frenzy; but he, besides that, also predicted future events. This agitation of mind which arose to those approaching closer to the chasm, having been spread among the men of that region, many gathered for the sake of testing it, and whoever had approached closer were seized by a divine spirit. Therefore, the matter having been turned into wonder, it was believed that it was a chasm oracle, and it was observed for some time that those about to consult concerning their affairs would betake themselves to that chasm, and would render responses one to another. But when many, seized by madness, leaped headlong and perished, those who held that place, lest anyone should thereafter be in danger there, ordained that a woman prophet should be chosen for the use of all, from whom predictions might be received, and a machine be built for her, in which she could safely be both divinely inspired and respond to those consulting; and that machine, because it was supported by three props, was called a tripod. Thither, therefore, the Pythia ascending, having received the spirit, gave oracles both in bound and unbound speech; but those things which she had rendered in unbound speech were bound into verses by certain poets, ministers of the temple. See Strabo, lib. ix, Justin, lib. xxiv, likewise Diodorus Siculus, lib. xvi, where he describes the deeds of the sixth year of the reign of Philip of Macedon. Furthermore, Virgil beautifully describes the divine frenzy and perturbation of the Pythias and Sibyls in the sixth book of the Aeneid with these verses:
Ventum erat ad limen, cum virgo poscere fata Tempus, ait, Deus, ecce Deus. Cui talia fanti Ante fores, subito non vultus, non color unus, Non comptae mansere comae; sed pectus anhelum
these men are the servants of the most high God. O impure one, if thou knowest that they proclaim the way of salvation, why dost thou not depart from them? But Paul was pained. That is, he was moved and stung; and he silenced her, even though she said what was true, teaching us not to advocate even the truth A when those who feign it are demons, but to block off for them every path of deceit, and to seal up one’s hearing to all things said by them. For if Paul had accepted his testimony, he would have deceived many of the faithful. At first, therefore, he did not accept it, but rejected it; for he did not wish to throw himself upon signs, but when he persisted, then he commanded him to depart. The demon was acting maliciously; but he, prudently. B But her masters, seeing that the hope of their gain had departed. Everywhere money is the cause of evils. They wanted the damsel to be possessed by a demon so that she might make money and amass wealth. See that they do not care for or dwell upon the demon, but look to one thing alone: the pursuit of money and greed. The demon said, "These are the servants of the most high God"; but they said, "They disturb our city." The demon said, "They proclaim to us the way of salvation"; they said, "They deliver to us customs which it is not lawful to accept."
And the crowd rose up against them, and the magistrates, having torn off their garments, commanded them to be beaten with rods. C
VERS. 23. And having laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely.
VERS. 24. Who, having received such a mandate, cast them into the inner prison, and secured their feet in the stocks.
VERS. 25. But about midnight, Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.
VERS. 26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and the bonds of all were loosed.
VERS. 27. And the jailer, having awakened and seeing the doors of the prison open, drawing his sword, was about to kill himself, D thinking the prisoners had escaped.
VERS. 28. But Paul cried out with a loud voice, saying: Do thyself no harm; for we are all here.
A VERS. 29. Then he, having asked for a light, sprang in, and trembling, fell down at the feet of Paul and Silas. VERS. 30. And having brought them out, he said: Sirs, what must I do to be saved? VERS. 31. And they said: Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. VERS. 32. And they spoke the word of the Lord to him, and to all who were in his house. VERS. 33. And taking them at that hour of the night, he washed them of their stripes and wounds; and he himself, and all his household, were baptized immediately. VERS. 34. And when he had brought them into his house, he set a table before them; and he rejoiced with all his house, having believed in God.
And the multitude rose up together against them. The miracles and the doctrine were the work of Paul; but Silas also was a participant and companion in the dangers. Know that even the demons know that the Most High God is Jesus who was crucified. Therefore, Paul, being a servant of His, affirmed it, saying: "Paul, a servant of Jesus Christ." Suddenly, however, a great earthquake happened. An earthquake occurred, so that he was awakened; and the doors were opened, so that he was astonished at what had happened. But the prisoners did not see these things; for otherwise all might have fled. But that it might not seem that the earthquake happened by chance, it followed that the doors were also opened, which fact bore witness to that earthquake. "Believe in the Lord, and thou shalt be saved, and thy house." B Not even when he was in prison did Paul rest, but even there he brought the jailer to his own mind, having accomplished this noble captivity. And having taken them at that hour of the night, he washed them of their stripes. He indeed washed them of their stripes; but he himself was washed of his sins. And he rejoiced, having believed in God with all his house. And yet there was nothing there save for words alone and good hopes.
VERS. 35. But when it was day, the magistrates sent the lictors, saying: Let those men go. VERS. 36. And the keeper of the prison reported these words to Paul, namely, "The magistrates have sent to order that you be released: now therefore depart, and go in peace." VERS. 37. But Paul said to them: They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and now they cast us out secretly? Not so; but let them come themselves, and lead us out. VERS. 38. The lictors reported these words to the magistrates. And they, having heard that they were Romans, were terrified. C D
[VERS. 39. And they came and besought them, and when they had brought them out, they asked them to depart from the city. VERS. 40. Having departed therefore from the prison, they went to Lydia, and when they had seen the brethren, they comforted them and departed.] But Paul said to them, etc. Although the praetors had commanded it, Paul nevertheless does not depart; but he does so both for the sake of Lydia and the rest of the brethren, so A that they might not think that they had been released because they had used some mediator. Nay, he even levels a charge against them, because they had beaten both Roman citizens, and those uncondemned, and that publicly. Do you see that they also, in a human manner, had devised and contrived many things? He said these things so as not to appear to be dismissed as one condemned, and as one who had done wrong. This jailer, by the way, is this Stephanas B whom Paul mentions in the first epistle to the Corinthians, where he says: "I baptized also the household of Stephanas." And having departed from the prison, they went to Lydia; and having seen the brethren, they comforted them and departed. For it was not right to leave her, from whom they had been received into hospitality, in anxiety and distress; and they did not wish to depart, even though they were urged by the praetors, unless they had gone to the humble woman and the others whom they called brethren. O with what humility and charity were they endowed! C
CHAPTER XVII
VERS. 1. And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was the synagogue of the Jews. VERS. 2. And according to his custom, Paul entered to them, and for three Sabbaths he reasoned with them from the Scriptures, VERS. 3. Opening and explaining that it was necessary for the Christ to suffer and to rise from the dead, and that this is the Christ Jesus, whom I announce D to you. VERS. 4. And some of them believed and associated themselves with Paul and Silas, and a great multitude of the devout Greeks, and not a few of the primary women. VERS. 5. But the Jews who did not believe, moved by envy, took some wicked men from the marketplace, and having made a mob, they disturbed the city; and having stood by the house of Jason, they sought to bring them to the assembly. VERS. 6. And not having found them, they dragged Jason and some brethren to the rulers of the city, crying out: These who have incited and disturbed the world are present also here, VERS. 7. Whom Jason has received into hospitality. And all these act against the decrees of Caesar, saying that there is another king, Jesus.A
VERS. 8. When they heard these things, the multitude and the rulers of the city were troubled. VERS. 9. And when they had taken security from Jason and the rest, they let them go.
And they passed through Amphipolis and Apollonia. They pass by the small towns, and they hasten to the great cities, because from there the word of God was to spread to those nearby. They came to Thessalonica, where there was a synagogue of the Jews. Although he had said, "We turn to the nations," yet he did not desert these, for he had a great longing for them. He discoursed from the Scriptures, revealing and explaining that it was necessary for Christ to suffer and to rise again from the dead. Before everything else he preaches the passion and the punishment of Christ, for he knew that this was the source of salvation. And a great multitude of devout Greeks. B He calls those "devout Greeks" who were indeed from among the Jews—because they kept the law but spoke Greek—or those who were proselytes from the Greeks and Gentiles and were added to the Jewish sect. And all these act against the decrees of Caesar, in that they say another king is Jesus. And their ancestors accused Jesus in this same way, saying that he called himself a king. But those men [the ancestors], as is evident, could have had some reason by which they might be easily deceived, because the one who was being accused was alive. But these men, what refuge of falsehood or pretext did they have, when they said that they were proclaiming Jesus as king—who, as they themselves thought, was dead, and who could never be a cause of fear to the kings of the earth, as one whom they saw not appearing at all? C
VERS. 10. And the brethren immediately sent Paul and Silas away by night to Berrhoea; who, when they had arrived, went into the synagogue of the Jews. VERS. 11. These were more noble than those who were in Thessalonica; for they received the word with all readiness of mind and alacrity, daily searching the Scriptures whether these things were so. VERS. 12. And many of them believed, and of the honorable Greek women and of men not a few.
VERS. 13. But as the Jews of Thessalonica learned that the word of God was also preached by Paul at Berrhoea, they came there too, agitating the crowds and the multitudes. D VERS. 14. Then the brethren immediately sent Paul away, to proceed up to the sea; but Silas and Timothy remained there. VERS. 15. And those who were conducting Paul brought him as far as Athens, and having received a command for Silas and Timothy that they should come to him as quickly as possible, they departed.
A *Generosiores* (Noble), here stands for "more humane," "more fair," "more moderate," and "more honest." As to what he says, *daily investigating and searching the Scriptures whether these things were so*, they did not seek out and investigate as though they were unbelievers (for they had already believed), but as those who were unskilled in the tradition of the prophets. For indeed, by this very means they became more faithful, searching the Scriptures and finding that the things concerning the incarnate dispensation of the Lord were in agreement and accordance with the writings of the ancient prophets. Then, the brethren immediately sent Paul as far as Athens. They fled by divine counsel and arrangement, not out of fear of danger; for otherwise they would have ceased preaching and would not rather have provoked and irritated [their persecutors]. But from this, two things resulted: both the anger of those others was extinguished, and the preaching of the Gospel was advanced. They send Paul alone; for they were afraid lest something untoward happen to him, being as he was the head and the one in whom the sum of the matter consisted. Thus, grace did not act everywhere in the same way, but allowed them to be now vigilant, now cast into anxiety.
B VERSE 16. *But while Paul was waiting for them at Athens, his spirit was provoked within him as he saw the city given over to idolatry.* VERSE 17. *He reasoned, therefore, in the synagogue with the Jews and the devout, and daily in the marketplace with those who happened to be there.* VERSE 18. *Then some of the Epicurean and Stoic philosophers encountered him. And some said, "What will this spermologos (babbler), that is, this trifler and chatterer, say?" Others said, "He seems to be a proclaimer of foreign gods," because he preached to them Jesus and the resurrection.* C VERSE 19. *So they took him and brought him to the Areopagus, saying, "May we know what this new doctrine is of which you speak?"* VERSE 20. *For you are bringing some strange things to our ears; therefore we want to know what these things mean."* VERSE 21. *For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing.*
*His spirit was provoked.* Through the word "provoked," he does not mean anger here. For the grace [of God] is a thing far removed from anger and indignation. What then is it that he says, "Provoked"? He was spurred on, he was excited, he was deeply moved; he could not bear it, but was distressed. *Then some of the Epicurean and Stoic philosophers encountered him.* Epicureans are those who say that all things happen without the providence of God. Against whom Paul, extending his discourse most especially, says: *Who Himself gives to all, life and breath, who defines and con- D*
A stitutes the prescribed times, and the certain and determined times of their sojourn and habitation: by which words he shows the providence of God. The philosophers did not deride him speaking in this way; for they did not understand anything of what was being said. For how could they, of whom some said that God was a body, and others that pleasure was beatitude? And some said: "What does this seed-picker want to say?" A *spermologos* (seed-picker) is said to be a very lowly bird, accustomed to gathering seeds scattered at crossroads; to this bird, raising empty arrogance on a wide tongue, and thinking highly of themselves, the philosophers compared Paul. For "the wise call the base vile," says the writer of Proverbs. Since, therefore, the *spermologos* or seed-picker is a small bird, and fit neither for eating nor for pleasure, they called base men *spermologoi*. But others said, "He seems to be a proclaimer of strange demons." For they thought that the resurrection was some goddess, as they were accustomed to worship females as well. For they called their gods demons. B They led him to the Mars Hill, not in order to learn, but to punish him in that place where cases of homicide were conducted and examined. The place was called the Mars Hill because, as the story goes, Mars paid penalties there for adultery. But a hill (*pagos*) is a high place: for that courtroom was on a certain mound. It is to be noted that, although they were devoted and addicted to speeches and gatherings, yet they thought those things which they had never heard before were foreign and new. For otherwise, even if he were preaching that a man had been affixed to a cross, what was said was not new: but if he said that God was affixed to a cross and had risen again, he was truly speaking of things that were strange.
VERS. 22. But Paul, standing in the middle of Mars Hill, said: Ye men of Athens, in all things I see you as being more religious. C
VERS. 23. For passing through and reflecting on the objects of your worship, I also found an altar with this inscription: To the Unknown God. Whom therefore you worship without knowing, Him I proclaim to you.
VERS. 24. God, who made the world and all things that are in it, He, being Lord of heaven and earth, does not dwell in temples made with hands.
VERS. 25. Nor is He served by the hands of men, as though He stood in need of anything, since He Himself gives to all, life and breath and all things.
VERS. 26. And He made from one blood every nation of men to dwell on all the face of the earth, having determined appointed times, and the boundaries of their habitation. D
VERS. 27. To seek the Lord, if perhaps they might grope and touch Him and find Him. Although He is not far from every one of us.
VERS. 28. For in Him we live and move and are, as also some of your own poets have said: For we are also His offspring.
A VERS. 29. Since, therefore, we are the offspring of God, we ought not to think that the Divine nature is like to gold or silver or stone, graven by the art and device of man.
* *Fere religiosiores* (somewhat religious). A man is called *Deisidaimon* (superstitious) who fears demons, who considers and venerates everything as a deity—wood, stone, and spirit. B It seems as though he is praising them, but *deisidaimonesterous* is used in place of "more reverent"; he said this because of the altar. Now, the altar had been built by them for the following reason: Once, the Athenians had clashed with their enemies in battle, and they had retreated after having suffered a defeat. And because it was their custom to celebrate games for the demons, some demon appeared and said that he had never been worshipped by them; and he, being angry with them, claimed to have been the cause and author of that defeat. Therefore, they built a shrine for him; and, as if taking care lest at some other time they should suffer in the same way because they had neglected or overlooked some God unknown to them, they built that altar, inscribing it: "To the Unknown God." By this they meant: "If any other god is ignored by us, let this altar be raised in his honor, so that he may be gracious to us, if, being unknown, he is not being worshipped, lest he be neglected." The whole inscription on the altar was: "To the gods of Asia, Europe, and Libya: to an Unknown and Strange God."
"For as I passed by and beheld your devotions." He did not find a divine book in the city, but an altar standing there. And taking his occasion from the inscription on the altar, he demolished the altar. C For what else was he to do? All the Greeks were impious and devoid of the worship of the true God. If he had used the Gospels as a starting point to speak to them, they would have mocked him; if he had spoken from the Prophets, they would not have believed. Therefore, he conquered them with the very weapons of the enemy; and this is what he means: "I became as one without law to those without law." He saw the altar and turned the inscription to his own use—or rather, he translated and inverted their meaning. "It was inscribed," he says, "on the altar: To the Unknown God." But who else was the God who was ignored, other than Christ?
What, then? Did the Athenians write this on account of Christ? If they had written it on account of Christ, the success of the thing begun by Paul would not be so much to be wondered at. But they had written it otherwise; he, however, had the power to transfer and change the writing. D Now, it is necessary to say for what reason they had written, "To the Unknown God." They had many gods, both ancestral and local, as well as foreign and visiting ones. These, therefore, they had received partly from their mothers, and partly from neighboring nations. Since, therefore, they had not received all of them from the beginning, but they had been introduced to them little by little—some in the time of their fathers, others in the time of their grandfathers, and others in their own generation—they came together and said: "Just as we were ignorant of these, and then later we recognized them, so it happens that another also may be ignored, being a God, but not recognized by us, and therefore He escapes our notice, being neglected and not worshipped." They therefore set up an altar and inscribed it, "To the Unknown God," saying by that inscription that if there is any God...
other God who is unknown to us, we worship him also. Take note of the immense and excellent fear of the demons. For this reason Paul said: "I see that in all things you are more prone to the fear of demons," that is, more religious. For you do not worship only the demons who are known to you, but even those not yet known to you. And having captured the thought, he set it upon Christ: "For whom you worship unknowingly, this one I proclaim to you." The Athenians were about to accuse him of these things: "You are introducing new and foreign doctrines; you are introducing a God whom we do not know." Being desirous, therefore, to be relieved of the suspicion and to teach that he is not preaching a foreign God, but one whom they had already honored by their worship, he says: "You have anticipated me; your worship has preceded my preaching: for I proclaim this one whom you worship unknowingly."
"God who made the world." He has uttered one statement by which he overturns all the dogmas and opinions of the philosophers. For the Epicureans call things fortuitous and say they are produced from atoms, that is, from indivisible corpuscles; but this man says the world and all things in it are the work of God. B "He does not dwell in man-made temples." So that they might not think the God who was being proclaimed by him was one of many, he corrects this, adding: "He does not dwell in man-made temples, but in the human soul." What then? Did He not dwell in the temple of the Jerusalemites? By no means; but He was active and exercising His power and bringing it into action. Who, therefore, was worshipped by the hands of men among the Jews? Not by hands, but by the mind; since He did not require these things there as one in need of anything: "Shall I eat the flesh of bulls?" He says, and what follows. — "Not in need of anything, He who gives to all life and breath." He posits two certain arguments for Divinity: namely, that He Himself needs nothing, and that He provides all things to all. Behold, however, he also makes Him the Creator of the soul, not its progenitor.
"And He has decreed and established certain and prescribed times." He decreed that they should seek God; but He did not decree this for all time, but for designated times, showing that they found Him now, C although they had not sought Him. For since they had not found Him upon seeking, he shows that He was so manifest as if some object placed in the middle were being touched by hand. For it was not the case that He was here in heaven but not elsewhere, nor that He was in this time but not in another. Therefore, it was possible to find Him at every time and within every limit; so He arranged and managed the matter, that He might not be hindered by place or time. For this very thing helped them most, that the heaven is everywhere, and that it stands for all time.
"So He is near," he says, "so that without Him we do not live. For in Him we live and move and are." Just as in a bodily example it is impossible to be unaware of the air poured out everywhere, and not being far from every one of us, but rather even being within us. He speaks of His providence and His sustaining power, that existence is from Him, that activity is from Him, that not perishing is from Him. D "As even some of the poets among you have said."
A Aratus is a wise man, he says, for even he, without Him, we cannot exist. "For in Him we live and move and are." He does not say this in a corporeal sense, for he shows that we cannot exist—so that He who is everywhere, and not far from any one of us, even within us, might not be unknown. He signifies His providence, and the fact that existence and activity are from Him, so that we do not perish. But also, as some of your poets have said: Aratus, that wise man, says of Jove: "For we are also His offspring." But here he says this of the Creator, not meaning the same one whom he worshipped. Far be it! For what properly pertains to God he says, not to the one they worshipped. He says that we are offspring of God—he says this, that we are very close kin, because it seemed good to God that we be born in our nature on the earth. He did not say, "You ought not to think the divine nature is like gold or silver"—but what is more humble than this, indeed, "You ought not." See how he introduces that which is incorporeal. For the mind, when it suspects a body, also assumes an interval.
B "The times of this ignorance C God overlooked, but now he commands all men D everywhere to repent." Because he has fixed a day in which he is to judge
Theophylact on Acts 17
the world in righteousness by the Man whom he has destined, having offered faith to all, by having raised Him from the dead.Hearing of the resurrection of the dead, some mocked, and others said, "We will hear you again A about this."
And thus Paul went out from their midst.
But some men joined themselves to him, and believed, B among whom was Dionysius the Areopagite, and a woman named Damaris, and others with them.
"The times of this ignorance," etc. He does not speak of the departed, but of those to whom God is addressing his command. For he says, "overlooked," which properly signifies that He did not overlook as if out of ignorance, but that anyone would be wrong, would be wandering, who took this to mean that God suspected something absurd or alien to Himself. But he does not say that you sinned and were evil of your own will and counsel, and he knew what should have been done but ignored it. He commands, therefore, not seeking punishment as if men were worthy of punishment, but now he calls them to repentance. "Because he has fixed C a day in which he is to judge the world." Necessarily, he says, he will make a judgment of all deeds and a discernment "by the Man," whom he has determined will be the judge of the living and the dead. This is the Lord who became flesh. But those who heard such great and lofty things did not even attend, but mocked the resurrection. A "sensual" man, he says, does not receive the things of the D Spirit. And thus Paul went out from their midst. Thus, how? By persuading some, and by being mocked by others. But some believed, among whom was Dionysius the Areopagite. The court of the Areopagus was outside the city. They were having a trial at the Areopagus about all manner of faults and transgressions. Therefore, as one who introduces strange demons, they drag Paul to the Areopagus council.
from the midst of them. Indeed. How? By leaving some persuaded and brought to his way of thinking, while being mocked by others. But some believed, among whom was also Dionysius the Areopagite. The court was outside the city on the hill of Ares. The Areopagites, therefore, determined all cases of fraud and malice. For this reason, since Paul was a proclaimer of foreign demons, they dragged him to the court and senate of the hill of Ares; but since the divine Dionysius had at that time been co-opted into the college of Areopagites as a judge, he attributed this to evangelical truth, so that he was unwilling to pronounce judgment against it. And when he had bid farewell to and renounced the foolish austerity of the Areopagites, he embraced the illumination of the Gospel. For although the Romans were ruling at that time, they nevertheless left Athens and Lacedaemon free; whence even then, among the Athenians, the judgment of the Areopagites was exercised. And Dionysius is indeed initiated and imbued with the doctrine of salvation through Paul, but he is instructed and trained, as a child by a master, by the great Hierotheos. B
CHAPTER XVIII
VERS. 1. *After these things Paul, having left Athens, came to Corinth.* VERS. 2. *And finding there a certain Jew named Aquila, a Pontian by birth, who had recently come from Italy, and Priscilla his wife (because Claudius Caesar had commanded all Jews to depart from Rome), he approached them.* VERS. 3. *And because he knew the same trade, he stayed with them and worked; for they were tentmakers by trade.* VERS. 4. *Now he held discussions in the synagogue every Sabbath, and persuaded both Jews and Greeks.* VERS. 5. *But when Silas and Timothy had come down from Macedonia, Paul was constrained in the Spirit, testifying to the Jews that Jesus is the Christ.* C VERS. 6. *And when they opposed him and with words blasphemed the divine majesty, having shaken out his garments he said to them: Your blood be upon your own heads. I am clean; henceforth I will go to foreign nations.**He came to Corinth.* He was led by the Spirit to Corinth, in which city he needed to stay. For the Athenians, even though they were fond of hearing strange and new things, nevertheless did not pay attention. For they did not study this thing, but only sought to have something to say at all times. It seemed enough, therefore, to Paul, if he should cast the seeds there. D For under Nero, Paul was perfected and crowned with martyrdom; but in the time of Claudius, the war against the Jews was being stirred up and provoked, and the Jews were driven from Rome as pestilential men. Therefore, it happens by divine will and disposition that he was led there as if bound, so that he would not be expelled as a Jew. And because Aquila was of the same trade, he stayed with him and worked. For this reason he stayed, having found a suitable lodging. For it was more suitable for him than any king's palace, just as the wrestling ground is more useful to the athlete than soft bedding, and the sword to the warrior.
Having shaken out his garments, he said to them: in order to terrify them not only by word, but also by action: A *Your blood be upon your own head*. The statement is obscure. But I think he means this: Everyone who abandons Christ, who is life, appears to murder himself, passing from life to death, in a way pouring out his own blood through the slaughter which he brings upon himself. He says this, therefore: In that you slaughter yourselves through unbelief, you shall pay the penalty for this very crime, while I am innocent. From this it is possible to say that he who slaughters himself is punished by God as a murderer.
And having departed from there, he came into the house of a certain man named Justus, a worshiper of God, whose house was adjoining the synagogue. B And Crispus the ruler of the synagogue believed in the Lord with all his house, and many of the Corinthians, hearing, believed and were baptized.
And the Lord said to Paul in the night through a vision: Do not be afraid, but speak, and do not be silent. Because I am with you, and no one shall attack you to harm you, because I have much people in this city. And he sat for a year and six months, teaching among them the word of God.
Whose house was adjoining. So that even from this he might be kindled with zeal, namely on account of the proximity. And Crispus the ruler of the synagogue believed in the Lord. He speaks of this Crispus, about whom he says: *I baptized no one, except Crispus and Gaius*. Do not be afraid, but speak, and do not be silent. C What he most needed to do, this he says to him afterwards. For nothing so vexed Paul and kept him anxious as those who did not believe.
And when Gallio was proconsul of Achaia, the Jews rose up unanimously against Paul; and they brought him to the judgment seat, saying that, contrary to the law, this man persuades men to worship God.
And when Paul was going to open his mouth, Gallio said to the Jews: If indeed it were some crime or wicked villainy, O Jews, with reason I would bear with you; but if it is questions about a word, and names, and the law which is yours, you yourselves shall see to it; for I do not wish to be a judge of these things. D And he drove them away from the judgment seat. And all the Greeks, having laid hold of Sosthenes,
B the chief of the synagogue, beat him before the judgment seat; and of these things Gallio cared for nothing.
VERS. 18. *But Paul, having remained many days more, having taken leave of the brethren, sailed away to Syria; and with him Priscilla and Aquila, having shorn his head in Cenchreae; for he had a vow.*
The Jews set upon Paul with one accord. How then did they set upon him, one might ask? By suddenly seizing him. And yet they availed nothing, but were leading him to the proconsul, who blocked them from the court, for he seems to me to have been a humane and equitable man. When they had laid hold of Sosthenes—now as to why they were beating Sosthenes: perhaps they were beating him because he himself was more devoted and attached to Paul, just as was Crispus the chief of the synagogue; or they had reached such a pitch of C madness that, having failed in their purpose and their hopes, instead of Paul they were beating Sosthenes; or they were beating him for this reason, that they had wished to kill Paul, and Sosthenes was preventing them; and as they were acting lawlessly in the presence of the magistrate himself, they beat Sosthenes, saying as it were this: "If he who wishes to do what he wishes, and there is no law, then behold, we also beat this man." But the proconsul did not take notice of them, but let them beat one another; for if they had done this against some other person and not among themselves, he would certainly have been able to restrain and curb them. And with him sailed away Priscilla and Aquila, having shorn his head in Cenchreae. Since the Jews suspected him of teaching defection from the law, and many were offended in him, and were not accepting the preaching—for this cause also here [in Cenchreae] and in the temple in Jerusalem he does this by way of accommodation (oikonomikos); and this was what he himself was saying: "I have become to those under the law as under the law, that I might gain those who are D under the law." *For he had a vow.* By "vow" he means a promise. For he had promised to cut off his hair, so that he might no longer, as a worldly man, perform the things of the world, but as one living according to God, might remain with the Church. And Aquila also cut off his hair according to a promise. For those who wished to live, as they supposed, godly lives, used to do this; moreover, this was an ancient custom for the Jews. Therefore, it is right that both monks and canonicals, that is, regular virgins and nuns, cut their hair.
VERS. 19. *But he arrived at Ephesus, and left them there; but he himself, having entered into the synagogue, reasoned with the Jews.*
VERS. 20. *But when they were asking him to remain longer with them, he did not consent,*
VERS. 21. *But he bade them farewell, saying: I must
by all means celebrate the coming feast in Jerusalem; but I will return again to you, God willing. A And he left them there. He left them at Ephesus, and rightly so, as they were fit for teaching; for having spent so much time with him, they had learned much. Now the statement "I will return again to you," since Paul was a prophet and had foreseen that he was to return, he promised that he would return again. But lest anyone from rashness do the same thing, imprudently promising that he will do this or that, he taught us to promise to do nothing concerning future matters without adding, "God willing." For no one knows what the coming day will bring forth. He is foolish, therefore, who does not qualify his promise with "If the Lord wills." For if, as though confident that he will certainly do it, he makes a promise, he will hear many a time: "Fool, this night I will take your soul; what therefore you have promised, B when will it be?"
*And he set sail from Ephesus, and arriving at Caesarea, and having gone up and saluted the Church, he went down to Antioch.*
*And having spent some time there, he went out, passing in order through the Galatian region and Phrygia, confirming the disciples.* This was always the custom of Paul, to visit the believers and confirm them, so that if he found them weakened, he might relieve their burdens with his instructive discourse.
VERS. 24. *A certain Jew, Apollos by name, an Alexandrian by birth, an eloquent man, arrived at Ephesus, being powerful in the Scriptures.*
VERS. 25. *This man was instructed in the way of the Lord, and being fervent in spirit, he spoke and taught accurately the things concerning the Lord.* There are some who assert that this Apollos is the Apelles, the bishop of the Corinthians, about whom Paul writes: "Regarding Apollos, I exhorted him much." Also: "I planted, Apollos watered." Consider whether this be true. For this man was either binominal, or otherwise one of these names was changed into the other.
*Knowing only the baptism of John.* And he began to speak boldly in the synagogue. C But when Aquila and Priscilla heard him, they took him, and expounded the way of God to him more accurately.
*And when he wished to pass into Achaia, the brethren encouraged him, and wrote to the disciples to receive him; who, when he arrived, helped much those who had believed through grace.*
VERS. 28. *For he was mightily [convincing the Jews].*
publicly, demonstrating through the Scriptures that Jesus is the Christ.
If this man knew only the baptism of John, how did he burn with the Spirit? For the Spirit was not given in this way; and if those who were after him had need of the baptism of Christ, much more did he. What, then, is to be said? It seems to me that he was one of the hundred and twenty who were baptized together with the apostles; or, if this is not the case, what happened in the case of Cornelius happened B also in his case. And otherwise: the baptism of John provided an exhortation to repentance and to a better life, but not also the expiation of sin; so that this is the distinction between the baptism of John and the baptism of the faithful, namely, that the baptism of the faithful grants the remission of sins. For the faithful person is baptized in the name of the Father, and of the Son, and of the Holy Spirit, and is washed clean from the religion he had previously held. But if those who had been baptized by John did not have the Holy Spirit, how did Apollos, who had been baptized only into the baptism of John, burn with the Spirit? Indeed, even if he burned with the Spirit, he did not possess the Holy Spirit; for he neither spoke with tongues nor prophesied. It is one thing to burn with the Spirit, and another to possess the Holy Spirit. He who possesses the Holy Spirit has Him dwelling within himself, and the Spirit Himself speaks from the inner C chambers of the heart, just as He spoke to the apostles, bidding them either to speak the Word or not to speak it. But he who burned with the Spirit did something through illumination and exhortation that was applied externally, as he was led by the Spirit. For from things that fall under the senses, it is necessary to conjecture those things which cannot be seen. For he was refuting the Jews sharply and vehemently in public. In that he was convicting them publicly, the freedom of speech was demonstrated; in that he was doing so sharply, the power was declared; in that he did so from the Scriptures, the expertise was demonstrated. For neither does freedom of speech accomplish anything if power is not present, nor does power if freedom of speech is not present.
CAPUT XIX
VERS. 1. And it came to pass in the meanwhile, while Apollos was at Corinth, that Paul having traversed the upper coasts came to Ephesus: and finding certain disciples, he said D unto them:
VERS. 2. Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
VERS. 3. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
VERS. 4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
VERS. 5. When they heard this, they were baptized in the name of the Lord Jesus.
A But "not so much as whether there be any Holy Ghost." These differ much from those who did not even know if there was a Holy Ghost. For that they did not even believe in Christ is clear from the fact that he said: "That they should believe on him which should come after him." And he did not say that the baptism of John was nothing, but that it was imperfect. But whence did they, being in Ephesus, have the baptism of John? Perhaps they had journeyed to Jerusalem at that time and had departed, and they did not even know Jesus. He does not say to them, "Do you believe in Jesus?" but what? "Have you received the Holy Ghost since you believed?" He knew that they did not have it, but he wants to tell them this, so that, knowing of what they were in want, they might ask.
VERS. 6. "And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."
VERS. 7. "And all the men were about twelve."
They did not see the Spirit; for he is invisible. But the B grace gave some perceptible proof of that operation, which could be perceived by the senses. And one spoke in the tongue of the Persians, another in that of the Romans, another in a different tongue; and by this it was made manifest from without, that it was the Spirit that was speaking in him.
VERS. 8. "And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God."
What is meant by, "spake boldly"? He was prepared for dangers; or he was arguing more openly, not veiling his opinions in shadow. Observe, however, how he everywhere pushes himself into the synagogues, and so leaves. For everywhere he wished to take opportunities from them.
VERS. 9. "But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus."
VERS. 10. "And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks."
"Spake evil of that way." By "the way" he means either Christ, who is also called the Way; or by the way he signifies the true faith, which was being proclaimed through Paul. But the fact that he says, "he separated the disciples," teaches those who believe in Him to depart from those who malign the majesty of the Son of God with their blasphemies.
VERS. 11. "And God wrought special miracles by the hands of Paul."
VERS. 12. "So that from his body were brought unto the sick handkerchiefs or aprons, D and...
the diseases were being freed, and the evil spirits were being chased from them. A
The Institution of a King, to Constantine Porphyrogenitus
XXXIX. Following the address regarding those errors which the Greeks attribute to the Latins, there comes the *Institution of a King* addressed to Constantine Porphyrogenitus, the son of the Emperor Michael [Doukas] VII and of Maria, who was born of the kings of Iberia. It is truly an exceptional work, and worthy of the genius, learning, and wisdom of Theophylact. It is divided into two parts; the former of which is entirely occupied with the exposition and exaltation of the exceptional gifts of mind of the Empress Maria, as well as the prerogatives of the royal boy, both of mind and of body. The latter part, however, comprises many most wise precepts by which Theophylact himself instructed Constantine, whose tutor he was, on how to rule well and prosperously. And indeed, in this part, he has performed his duty most perfectly, just as in the other, former part, he skillfully fulfilled the roles of an eloquent orator and, perhaps, of a seasoned courtier. The most learned Peter Possinus, a man of greatest skill in the Greek language and an alumnus and ornament of the famous Society of Jesus, was the first to bring this booklet to light from the Florentine-Medicean library; he dedicated it to Louis XIV, King of France and Navarre—who, being at that time a mere adolescent and administering the kingdom under the guardianship of his mother, was still young—in a letter sent from Rome in the year commonly called the holy year 1650, moved especially by this reason (as he himself testifies), that in this little work there is described with precision and graphic detail. [index: entries preserved]
A a person placed in extreme danger is convinced by some miserable and calamitous individual, upon whom he wishes to pour out all his wrath.
VERS. 18. And many of those who believed came, confessing and declaring their actions and deeds. Every believer ought to tell his own sins, and by reproving himself, renounce them, so that he may not commit the same things anymore, that he might become righteous according to what is said: "Declare thou thy sins first, that thou mayest be justified" (Isa. xliii, 26); and that: "The righteous is his own accuser in the first speech of his cause" (Prov. xviii, 17).
VERS. 19. Many of those who had practiced curious arts brought their books together, and burned them before all; and they counted the prices of them, and found fifty thousand pieces of silver.
VERS. 20. So mightily grew the word of the Lord and prevailed.
VERS. 21. When these things were finished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying: "After I have been there, I must also see Rome."
B "Burned them before all." Because they knew that there would be no use for them afterwards. And the Ephesians were so given to image-worship and to magical incantations that they bought magical and incantatory books at a great price, as though they contained the most beautiful things in life. When they had believed in Christ, they did not sell them, but burned them: first, that no one might become a participant in the contagion and corruption that brings ruin to the soul from them; and then, also, so that they might not gain anything from such a source. For just as it is forbidden to offer the price of a dog, or profit from prostitution to God; so they judged it not right that money which had been procured from this cause should be laid at the feet of the apostles.
VERS. 22. And having sent into Macedonia two of those who ministered unto him, Timotheus and Erastus, he stayed there for a time in Asia.
He sent the disciples into Macedonia, C to announce his coming and to make [the Macedonians] more eager. He remains, with good reason, in Asia; for there was the tyranny of the philosophers.
VERS. 23. And there arose at that time no small stir about that Way.
VERS. 24. For a certain man named Demetrius, a silversmith, who made silver shrines for Diana, provided no small gain for the craftsmen.
"Silver shrines." Perhaps small boxes. Observe, moreover, that everywhere the occasion for the worship of idols is taken from money. For this Demetrius did D what he did for the sake of money; not because their impiety was in any danger, but because...
he had no occasion to seek a livelihood and money. A For Demetrius knew that he was deceiving men, making for them silver shrines and gods; and he feared lest his craftiness might be exposed through the true teaching of Paul. And he feared lest the temple of Artemis in Ephesus might also perish in the end; and he was proclaiming beforehand the destruction of the temple, which indeed came to pass.
Having gathered these, and those who were craftsmen in such things, he said: "Men, you know that from this trade is our prosperity. And you see and hear, that not only of Ephesus, but almost of all Asia, this Paul has persuaded and turned away a great multitude, saying that they are no gods which are made with hands." And not only does this danger exist for us B to come into investigation, but also that the temple of the great goddess Artemis is about to be counted as nothing, and her majesty, which all Asia and the world worships, is about to be brought to nothing. "That from this trade." He set forth the danger, that, "From this craft we are in danger of falling into famine." Although the things spoken were sufficient to lead them to piety. For if this man, he says, is so powerful as even to turn all away, and the things of the gods are in danger, one ought to consider how great his God is. C But everywhere he urges his speech toward the trade. "Having persuaded and turned away a great multitude." Not violently; thus one must persuade. And this that he said is also sufficient, that, "They are no gods." If then the thing of impiety was so easily exposed, it should long ago have been condemned; but if it was strong, it was not right that it should be so quickly destroyed. D "And hearing these things and being filled with wrath, they cried out, saying: Great is Diana of the Ephesians." "And the whole city was filled with confusion." "And they rushed with one accord into the theater, dragging with them Gaius and Aristarchus, Macedonians, Paul's companions in travel." "And being filled with wrath." The wrath was generated when they heard about Diana, when they heard about their gain. For such are the manners of the base and sordid urban plebs accustomed to haunt the forum, namely, that they are incited and inflamed by any light cause. But in the city they had gods, and were so disposed that, as if by that voice they were restoring and reconciling the divinity to themselves, and undoing and revoking what had been done, as if fearing lest the divinity which they worshiped should be extinguished, they were continually shouting. "And when Paul would have gone in unto the people, the disciples suffered him not." "And also some of the chiefs of Asia..."
A
VERS. 32. "And some cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together." They would not suffer him to give himself up to a disorderly mob; so much did all the faithful love him. And Paul also obeys, for he was not ambitious. "And the more part knew not wherefore they had come together." For such is the multitude; it follows simply, like fire cast into a forest.
VERS. 33. "And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense unto the people." B
VERS. 34. "But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians."
Why did Alexander wish to make a defense? Was he himself accused? Rather, he did it so that he might find an opportune time, and settle the whole business, and draw away the anger of the populace.
VERS. 35. "And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?" C
VERS. 36. "Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly."
The town clerk speaks correctly and even with rebukes; and he did not say, "Who is there that ignores Diana," but, "our city." Why, then, are you moved and disturbed with excessive zeal, as if these things were obscure? For they wished to take and pretend that religion was the cause of their tumult. Now, the term *neōkoron* (temple-keeper) signifies, word for word, one who cleans the temple and purges it with brooms; he used it for a sacred servant. For *korein* is the same as *saroun*, that is, to sweep or purge with brooms. Whence also is the compound *neōkoros*, who sweeps the temple or purges it with brooms. But *Diopetous*, that is, of the round temple of Jupiter, or he calls *Diopetes* the statue of Athena, or the palladium; which they thought had been cast down from above by Jupiter, and not made by men, just as the D Greeks used to fable, so that the minds of the simpler folk might be captivated by admiration and dread.
VERS. 37. "For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess."
VERS. 38. "Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another."
VERS. 39. "But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly."
VERS. 40. *For we are in danger of being accused A of sedition A for today, there being no cause existing for which we can give an account of this gathering.* And having said these things, he dismissed the assembly.
He censures them mildly and moderately, showing that they acted rashly, and that there was no need to bring the common assembly together because of private crimes. For he says, *ἀγοραῖοι ἄγονται*, that is, forensic assemblies are being held, which was a type of court in Asia—the *agoraioi*, those who teach or advise the poor and people in the markets. And for this reason they were called *agoraios* rather, just as there are advocates in certain cities. For the proconsuls heard the cases of the rich, or criminal and capital cases. But they are called *agoraios*, that is, forensic, and *dikologoi*, that is, pleaders, from the word *agoreuein*, which means to speak, that is, to speak in the forum and before the people.
CHAPTER XX
VERS. 1. *And after the uproar had ceased and was composed, Paul called the disciples to him and embraced them, and bade them farewell, and departed to go into Macedonia.*
VERS. 2. *And when he had gone over those parts and had exhorted them with much speech, he came into Greece.*
VERS. 3. *Where he had spent three months, and laying in wait was made for him by the Jews as he was about to sail into Syria, he took the resolve to return through Macedonia.*
VERS. 4. *And there accompanied him as far as Asia, Sopater the Beroean, and of the Thessalonians Aristarchus and Secundus, and Gaius of Derbe, and Timothy: and of Asia, Tychicus and Trophimus.*
VERS. 5. *These going before tarried for us at Troas.*
VERS. 6. *And we sailed away from Philippi after the days of Unleavened Bread, and came unto them to Troas in five days: where we abode seven days.*
And exhorted them with much speech. For there was need of much exhortation because of that disturbance.
VERS. 7. *And upon the first day of the week, when the disciples were gathered together to break bread, Paul reasoned with them, being ready to depart on the morrow: and continued his speech until midnight.*
VERS. 8. *And there were many lights in the upper chamber, where they were gathered together.*
And upon the first day of the week. This was then Pentecost, and the Lord's day. Until midnight. He did not even cease at night: but instead he discoursed further, since there was leisure. Note also how much he discoursed, and at the time of the supper itself.
VERS. 9. *And there sat a certain young man named Eutychus,*
as he sat in the window, being oppressed by a deep sleep, and as Paul was discoursing for a long time, having been overcome by sleep, he fell down from the third story; and he was taken up dead.
The devil disturbed the feast, having overcome the hearer with sleep. He was sitting in the window at the dead of night; such was his desire for listening. And what is wonderful is that, being a young man, he was not slothful; and when he was being overcome by sleep, he did not depart, nor did he fear the danger of falling. For it was not out of sloth that he nodded off, but out of the necessity of nature.
VERS. 10. *But Paul having gone down, fell upon him,* and embracing him said: *Do not be troubled; for his soul is in him.*
VERS. 11. *And when he had gone up, and had broken bread, and tasted, and had conversed a long time, even till break of day, so he departed.*
VERS. 12. *And they brought the boy alive, and were not a little comforted.*
VERS. 13. *And we, going aboard the ship, sailed to Assos, from there intending to take in Paul.*
For his soul is in him. He did not say, "He shall rise again," or "I will raise him up." See his modesty and his spirit inclined toward comforting.
For so he had ordered, being himself about to travel on foot.
VERS. 14. *And when he met us at Assos, we took him in, and came to Mitylene.*
VERS. 15. *And sailing thence, the day following we came over against Chios; and the next day we arrived at Samos, and having stayed at Trogyllium, the day following we came to Miletus.*
Being himself about to travel on foot. The lighter task he permits to them, but the more laborious one he takes upon himself, and was traveling on foot; at the same time ordering many things, and exhorting them to be separated from him.
VERS. 16. *For Paul had determined to sail by Ephesus, so that it might not happen to him to lose time in Asia.* For he was hastening, if it were possible for him, to be at Jerusalem on the day of Pentecost.
You see him both desiring and hastening, and often not attaining what he wished, so that we might not think that he was above human nature. For those holy and great men shared with us the same nature, but not the same purpose and resolve. Wherefore they were also endowed with great grace.
VERS. 17. *And from Miletus sending to Ephesus, he called the elders of the Church.*
VERS. 18. *And when they were come to him, he said to them: You*
A know from the first day, from the time I entered into Asia, in what manner I have been with you for the whole time, VERS. 19. Serving the Lord with all humility, and with many tears and temptations, which have happened to me by the designs of the Jews: VERS. 20. That I have kept back nothing that was useful, but have preached it to you, and taught you publicly, and from house to house, VERS. 21. Testifying both to Jews and Gentiles penance towards God, and faith in our Lord Jesus.
*With all humility.* He does not say simply, "with humility," but, "with all." For there are many kinds of humility: in word, in deed, towards those in authority, and towards those who are subject. *He called the elders of the Church.* Since the custom is unknown to the many, especially that of the New Testament or the evangelical dispensation, which calls bishops "presbyters" (those older by birth) and calls presbyters "bishops," this also has been noted here, as well as from the Epistle to Titus, and furthermore from the Epistle to the Philippians. We shall also be able to know, if it is to be gathered logically and consistently, whether the same is true of the first Epistle to Timothy. And from the Acts indeed, proof of this matter can be had. For it is written thus: *And from Miletus sending to Ephesus, he called the elders of the Church*, and he did not say, "he called the bishops." Then he adds: *In which church the Holy Spirit hath placed you bishops, to rule the Church of the Lord and God.* And from the Epistle to Titus: *And thou shouldst ordain in every city, he says, presbyters, as I also appointed to thee.* And from the Epistle to the Philippians: *Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus, who are at Philippi, with the bishops and deacons.* B *That I have kept back nothing that was useful to you and would be conducive, but that I have preached it.* For if it had been done, it would not have been necessary to know what things were hidden and suppressed. For just as it is a mark of the envious to conceal some things, so too it is a mark of mental folly to tell them everything. Therefore he added, "of those things which were useful."
VERSE 22. *And now behold, being bound in the Spirit, I go to Jerusalem, not knowing the things which shall befall me there.*
VERS. 23. *Save that the Holy Spirit in every city testifieth to me, saying that bands and afflictions wait for me.*
VERS. 24. *But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course with joy, and the ministry which I received from the Lord Jesus, to testify the Gospel of the grace of God.*
469 IN THE SEQUEL TO THE WRITINGS OF THEOPHYLACT.
If the oration which we have brought forward above had been written at the appropriate time, it would present no difficulty; for that he once exercised that office is a fact sufficiently explored, both from other monuments and especially from the second of those twenty epistles which we are now bringing to light for the first time. But that these things are little suited to Theophylact, already growing old and for many years addicted to the government of a most extensive Church, no one fails to see. Yet it is openly gathered—unless my opinion deceives me—that the author of this Encomium was exercising the office of sophist and head of a school at the same time he recited it publicly, from his final words, by which he addresses his students who, as it seems, were standing around him: "But truly I, O boys, have now laid the foundation of the prayer and praise due to our Emperor; add you the woof. I have shown you the art by which a more elegantly painted and perfect cloth may be made." But although all these things could cast some suspicion regarding the true author of this oration, they ought not, by legal right, to be an impediment to us from having it published in this volume together with the other works of Theophylact: for we prefer to attribute the fetus to him, uncertain though it be, rather than perchance to take away from him what is legitimate.
SECTION X. Concerning the twenty epistles recently extracted from the Vatican library.
XLII. The most diligent curators of this edition, when they heard that certain unpublished epistles of our Theophylact lay hidden in the Vatican library, thought they must be procured at all costs, so that this present edition might not go forth diminished in any part. They obtained their wish through the highest kindness of that most celebrated man, Joseph Evodius Assemani, prefect of the same library, who collected twenty epistles from many codices, and having inscribed them in an excellent hand, sent them here so that they might be brought to light by us. There seems to be no place for doubting that they were indeed written by Theophylact; since they clearly bear the name of Theophylact, and contain the same style and almost the same subject matter as others already published. Wherefore I have no doubt that they will be most pleasing to the reader. However, I predict that he will be affected with peculiar pleasure by the seventeenth, eighteenth, and nineteenth epistles, which seem to continue the same series as the thirty-second of those published by Meursius: where you will also perceive Theophylact exercising his authority over the Bishop of Triaditza, yet joined with the humanity that befits a prelate of the Church. But from the second, inscribed to John Sebastus, brother of the Empress, he will discover that it is not certain (as some think) that Theophylact was a Constantinopolitan by birth. In it, indeed, while commending his kinsmen and relatives who are in Euripus to a man of princely rank, he signifies not obscurely that he too is from the same place, and therefore originated from Euboea; which is also gathered from the verses which the oldest manuscript of Saint Justina at Padua contains; which, rendered into Latin, I myself have taken care to have appended above (Vol. I, col. 137). In other epistles the reader will find described briefly and neatly by Theophylact the rude and rustic customs of the Bulgarians, which were then prevalent; and he will, I believe, grant pardon to the complaining old man who sometimes uses hyperbolic phrases both in this matter and in bewailing other calamities. As for the first, it is worth noting here that after its printing I discovered through a more accurate collation that its latter part is actually the second of the epistles published by Giovanni Lami, which is inscribed to the Grand Domestic. But one must note the variant reading of one word which stands in the Lamian edition: where instead of *nikos* (victory), which is read in the aforesaid first epistle, there is *neikos* (contention): which reading I think should be preferred to the other, indeed that it alone is true; for it produces a much better and more appropriate sense. Moreover, the Lamian edition can to some extent be corrected and supplemented from that other, as will be clear to one collating them.
XLIII. Whether other unpublished epistles of the same author still lie hidden in libraries is entirely unknown to us. This we can assert with the best of right: that no labor has been spared, so that if there were any, they might be brought to light. Wherefore, when I had read in the catalog of manuscripts of the public library of Augsburg that a codex was found there containing the epistles of Theophylact,
(a) For he has these words in that place: "Who joined for me a chorus of rhetors, so that becoming their leader, as I once was... I might together with them fulfill the oratorical dance?"
A Not that our own salvation is to be preferred to the salvation of the flock, but because when we take heed of ourselves, then the flock also gains profit. "Whom the Holy Spirit has set as overseers." You have the ordination from the Holy Spirit, he says. Note, however, that those he called elders above, he here calls overseers, that is, inspectors and rulers: either because elders also have need to inspect the flocks endowed with reason in the Church, lest anyone be weak in faith, lest anyone hunger or thirst, or stand in need of rebuke and correction, according to that precept: "Reprove, rebuke, exhort, comfort." Or he calls them overseers here, that is, bishops. "Which He purchased with His own blood." It is not for a small thing, he says, that the danger exists, since He did not spare His own blood. For in order that He might reconcile enemies, He even poured out His blood; and you, can you retain those who are already made friends?
VERS. 29. "For I know this, that after my departure savage and pestilent wolves will invade you, not sparing the flock."
VERS. 30. "And from among yourselves men will arise speaking perverse things, to draw away the disciples after them."
VERS. 31. "Therefore watch, remembering that for three years night and day I did not cease with tears to warn everyone."
A double evil is proposed: that he himself will not be present, and that others will attack; and, what is more troublesome, "from among yourselves," he says, they will arise. A serious thing it is, where the war is civil and intestine. "To draw away the disciples after them." For the object of heretics is to strive to acquire a people not for the Lord, but for themselves, so that they may boast among themselves, while the name of the heretics themselves is bruited about in those whom they have joined to C themselves, so that they may be known from it: for example, Manichaeans from Manes, Arians from Arius, and similarly in other species of heresies. This is what he says, "the effort to draw away the disciples after them." For this reason Paul, repelling and restraining them beforehand, presses down and rebukes those who said: "I am of Paul, I of Apollos."
VERS. 32. "And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up and give you an inheritance among all the sanctified."
VERS. 33. "I have coveted no one's silver, or gold, or clothing."
VERS. 34. "You yourselves know that these hands have ministered to my necessities, and to those who were with me."
He ends the admonition with prayers. For since he had terrified them vehemently, lest he should completely strike and cast them down and leave them dejected in spirit, see the consolation. "And at present," he says, "I commend you to God, and to the word of His grace": that is, to His grace. D
[...the grace of his. Silver or gold. He does not say, I have not accepted, but, I have not even coveted. A And this which follows is greater: You know that these hands have ministered to my needs and to those who were with me. For true almsgiving and beneficence is to give to the needy from those things which one has acquired by one's own works and labor. And see how the man worked, diligently and sedulously discussing and preaching by night and day.
VERS. 35. I have shown you all things, that we ought so toiling to succor the infirm, and to remember the word of the Lord Jesus. For he himself said: It is more blessed to give than to receive.
No one can take refuge in ignorance. I have shown by B deeds that those who toil must work in this way, and must remember the word of the Lord Jesus. And where did he say this? Perhaps the apostles handed down this saying taken from the mouth of the Lord without writing; or it is evident from those things which one might conjecture and infer by reasons. There is one degree, to cast away one's own things; a second, to provide for oneself and to supply necessary things; a third, even to assist others; a fourth, for even him who preaches the word of God and has the power of receiving, not to receive what he could receive without reproach. He did not say, however, that it is evil to receive, but, that it is better C not to receive.
VERS. 36. And having spoken these things, kneeling, he prayed with them all.
VERS. 37. And there was a great weeping of all; and falling upon the neck of Paul, they kissed him,
VERS. 38. Grieving especially for that word which he had spoken, that they were no longer to see his face. And they accompanied him to the ship.
It is to be noted that he who bids his friends farewell and gives them instructions ought to bend his knees, and together with all who are present, pray and so depart. The expression "Falling upon the neck" D shows their affection and good disposition toward Paul, as if embracing him one last time, and those in whom great love had been generated by his preaching, and in whom an incitement of love had been injected.
CAPUT XXI
VERS. 1. And when it happened that we were torn away from them, we set sail, and coming with a straight course we came to Cos, and the next day to Rhodes, and thence to Patara.
VERS. 2. And finding a ship crossing over to Phoenicia, we went on board and set sail.
VERS. 3. And when we had left Cyprus behind, and had left it on the left hand, we sailed into Syria, and arrived at Tyre; for there the ship was to discharge its cargo.
He shows the violence by saying, "Torn away from them"; and with good reason. For they could not easily enter the sea.]
A What is said, "having sailed straight"? It means, "We departed, not lingering in other places." And finding a ship sailing to Phoenicia. Perhaps that ship was staying there, but he did not find one going to Caesarea, but this one that was tending to Phoenicia; and they left Cyprus and Syria. For, having abandoned that on the left hand, they did not simply sail past, but [he mentions it] because they were not even near to the regions of Syria; they were hastening.
VERS. 4. And finding disciples, we stayed there seven days. Who were saying to Paul through the Spirit, not to go up to Jerusalem.
VERS. 5. But when we had finished those days (the *Theophylact* commentary reads: "when we had completed the days"), we departed and went on our way, all of them bringing us on our way with their wives and children, till we were out of the city. And we kneeled down on the shore and prayed. B
VERS. 6. And when we had taken our leave one of another, we took ship; and they returned home again.
VERS. 7. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
To Paul they were saying through the Spirit. Therefore, why did the Spirit command, and why did he contradict? That is to say, they knew through the Spirit. For they were not giving the admonition through the Spirit. For they were not simply foretelling the terrible things to him, but were doing so out of compassion for him. But "when we had completed the days," he says—for after the completion of the appointed days, that is, the *Azymes* (Unleavened Bread), we departed from Tyre. See how he counts "all the days": after the *Azymes*, he came to Tyre in five days; then he spent seven days there. The total is twelve. C
VERS. 8. And the next day we that were of Paul's company departed and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.
VERS. 9. And the same man had four daughters, virgins, which did prophesy.
Philip’s daughters were virgins. Note that these prophetesses, his daughters, were virgins, and that they practiced this out of modesty and religion, so that they attained the gift of prophecy. And if it were not worth mentioning, the writer would not have added that they were virgins. D
VERS. 10. And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.
A And when he was come unto us, and took Paul’s girdle, and bound his own feet and hands, he said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
This was that Agabus who had once predicted the coming famine. But the matter was grave and bitter, that they were about to deliver him into the hands of the Gentiles. Observe, however, that while he had heard that he had ten thousand evils to suffer, he was then hastening on. Agabus did not say "they shall bind Paul," lest he should appear to be saying this by collusion, but, "the man whose this girdle is."
VERS. 12. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.
VERS. 13. But Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. B
VERS. 14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
What mean ye to weep, etc.? Others were weeping, but he was consoling and exhorting them, grieving because of their tears—he who was not affected or anxious about his own perils. "I weep for your sake," he says, "not for my own troubles and afflictions." For he says he is also willing to die for that. But after they could not persuade him, they desisted; for they saw that it was the will of God. It is to be noted, therefore, that we must turn away from those who hinder one from doing something strenuous and noble, even if they weep. For tears of this sort even broke Paul himself, and softened the strength of his soul. Therefore he puts them aside and repels them. C
VERS. 15. And after those days we took up our carriages, and went up to Jerusalem.
VERS. 16. There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.
VERS. 17. And when we were come to Jerusalem, the brethren received us gladly.
VERS. 18. And the day following Paul went in with us unto James; and all the elders were present.
VERS. 19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
That which is said, "took up our carriages D [instructed and prepared]," signifies this: that they had taken those things which were necessary for making the journey. And the day following, Paul went in with us unto James. This man was the bishop of Jerusalem; this was the brother of the Lord.
A Jacob. He was the bishop of Jerusalem; he was the brother of the Lord, a man great and admirable. He relates to them the deeds done among the foreign nations, not for the desire of vain glory, but because he wished to indicate the kindness of God, that is, the preaching of the Gospel word.
VERS. 20. And when they heard it, they glorified God, and said unto him: Thou seest, brother, how many thousands of the Jews there are which believe; and they are all zealous of the law.
VERS. 21. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
VERS. 22. What is it therefore? The multitude must needs come together: for they will hear that thou art come. B
VERS. 23. Do this that we say to thee. How many thousands of the Jews are there? These thousands were from among those who had cried out: His blood be on us and on our children: yet the benign and merciful One accepted even them, and from among their children he saved them, and bestowed upon them innumerable good things. They were informed of thee. He did not say, they heard, but, they have thus believed and been taught. We have four men which have a vow on them.
VERS. 24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. C Bound by a vow. There are many kinds of vows. For some vowed victims and sacrifices, others money, others themselves, and others promised to abstain from certain days of wine, or not to shear the head. Such were also these men. A vow, which sometimes signifies prayers and observance, here implies a promise or pledge. For hair is a symbol of mortification or mortality: for it is dead, and receives no sense of pain. Take these, and be purified with them, and bear the charges for them. That is, offer for them the victims and sacrifices that are prescribed by the law, so that you may dissolve the suspicion. Do this, he says, by way of making an apology, not in word. That they may shave their heads, he says, and all may know that those things, whereof they were informed concerning thee, are nothing. A custom existed that those who were bound by a vow should shave their heads after the purification, and then perform the offering. D Something of this kind was done by Aquila and Priscilla, as is evident, since they were worshippers of God who shaved their heads.
A As regards those who believed from among the foreign nations, we have sent word, judging that they should observe nothing of the sort, except to abstain from what is sacrificed to idols, and from blood, and from what is strangled, and from fornication. Just as we, he says, commanded those things, although we preach to the Jews, so you too, preaching to the nations, cooperate with us. For the matter is an act of condescension; do not fear.
Then Paul, taking the men, having been purified with them on the following day, entered into the temple, announcing the completion of the days of purification, until the offering was presented for each one of them.
Paul was shaven and practiced all the Jewish rites; not that his mind was changed (since that would have been an evil deed), but because love was condescending. And the phrase "announcing the completion of the days of purification," that is to say, "proclaiming"—he was the one who was making himself manifest.
B VER. 27. When the seven days were about to be finished, the Jews who had come from Asia, seeing him in the temple, stirred up all the crowd, and laid hands on him, shouting,
VER. 28. "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place; and furthermore, he has brought Greeks into the temple and has profaned this holy place."
VER. 29. For they had seen Trophimus the Ephesian in the city with him; whom they thought Paul had brought into the temple.
Observe the dispensation of divine design: after the Jews were persuaded, then those others attack, so that they might not also be persuaded. Everywhere, their nature and temperament is turbulent.
VER. 30. And the whole city was stirred up, and there was a rush of the people; and they seized Paul, and dragged him out of the temple: and immediately the doors were closed.
VER. 31. And as they were seeking to kill him, a report reached the tribune of the cohort, that all Jerusalem was in turmoil.
VER. 32. He, taking soldiers and centurions, immediately ran down upon them. And they, seeing the tribune and the soldiers, ceased beating Paul.
D VER. 33. When the tribune had come closer, he took hold of him, and ordered him to be bound with two chains; and he inquired who he might be, and what he had done.
A VERS. 34. And others shouted something else in the crowd. But since he could not know the truth because of the uproar, he commanded him to be brought into the barracks.
They were pulling him outside the temple. For they wanted to kill him, and therefore they were pulling him, so that they might do this with greater security and license.
VERS. 35. And when he came to the steps, it happened that Paul was carried by the soldiers because of the violence of the crowd.
VERS. 36. For the multitude of the people was following, shouting: Take him away.
VERS. 37. But when he was about to be brought into the barracks, Paul said to the tribune: Is it permitted for me to say something to you? But he said: Do you know Greek? B
VERS. 38. Are you not that Egyptian who before these days stirred up a revolt, and led out into the wilderness those four thousand men of the Sicarii?
What is, *Take him away*? This is what among us they say in the Roman manner: *Signis cum insere et immisce*; or, *Take him away*, he said, take him away and remove him from the living. For this was the custom for the Jews to use this expression against the just: that even against the Lord they said, *Take him away, take him away, and take him out of life*. Are you not that *Egyptian*? There was a certain man, an Egyptian, studious of new things, seditious, a fraud, an impostor and a charlatan. And the devil hoped to have his frauds veiled through him, C and then actually to make the apostles and Christ himself partners in the crimes that pertained to his following. Of the men of the *Sicarii*. Among the Jews there are three general sects: the Pharisees, the Sadducees, and the Essenes. These in their way of life are honest and religious, practicing charity and continence among themselves. Wherefore they are even called Essenes, that is, holy and innocent; but others call them Sicarii, that is, zealots.
VERS. 39. But Paul said: I am a man indeed who is a Jew of Tarsus, a citizen of no obscure city in Cilicia: but I pray you, permit me to speak to the people.
A man who is a Jew. For by nature we Jews are Christians, as we confess the true D faith, which the word Jew signifies. Since you are that *Egyptian*, he says; immediately it leads him away from that suspicion: then, so that he might not think that he is of that nation, he says he is a Jew, he tells of his religion. What then? Did he not deny it? God forbid; he is a Jew...
the nation [to be] a Jew, he declares his religion. What then? Did he not deny it? Far be it! For he was both a Jew and a Christian. But what he says, "Permit me to speak to the people," is the greatest argument that he was free from any guilt, in that he was so ready to defend himself and clear his name, and wished to stand [ready] to give an account to the people of the Jews.
A When he had permitted it, Paul, standing upon the stairs, beckoned with his hand to the people. And when there was great silence, he addressed them in the Hebrew dialect, saying:
CAPUT XXII
VERS. 1. Men, brethren, and fathers, hear my defense which I now make to you.
VERS. 2. And when they heard that he addressed them in the Hebrew dialect, they kept the more silence; and he says.
Standing on the stairs. Even from the place there was great advantage, both that he was haranguing from on high, and that he was in chains. What is like this spectacle, to have seen Paul, bound with two chains, haranguing the people? How was he not terrified, seeing such a great multitude hostile to him? "Men, brethren, and fathers." That which he says, "fathers," was out of honor; that which he says, "brethren," was out of kinship. See the speech being at once free from adulation, and holding to gentleness and modesty. For he did not say, "Masters," or "Lords," but, B "Brethren," C which they desired above all. "I am not an alien to you," he says, "nor against you." "And when they heard that he addressed them in the Hebrew dialect." You see how the similarity of language took hold of them; for they had a certain reverence for that tongue.
VERS. 3. I indeed am a man, a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of the law, being a zealot of God, as you all are today:
VERS. 4. Who persecuted this way unto death, binding and delivering into prisons both men and women:
VERS. 5. As also the high priest bears me witness and all the council of elders.
He paves the way for his speech, beginning thus: "I indeed am," he says, "a man, a Jew"—which was what all were mostly wishing to hear. But lest they should again think of the nation, but rather the religion, he subjoins: "brought up in this city." He shows his great zeal concerning the divine worship; since, D having left such a great country of his own, which was so far away, he chose to be reared here for the sake of the law. And he did not say simply, "by Gamaliel," but "at the feet of," signifying his perseverance, his constant attendance, the earnestness regarding his listening, and his great reverence for that man. "Taught according to the strictness of the [paternal law]." Not sim-
simply of the law, but of the ancestral law. What then? If you knew the law precisely, why do you not defend it, why do you not love it? A zealot, he says. A And since he puts forth great boasts about himself, he makes the word public to all of you today. See how many witnesses he brings: the elders, the chief priest, and those in the city. Thus far, the witnesses had him as their own; but now they lack witnesses.
Ver. 5. *From whom also having received letters to the brethren, I was going to Damascus, to bind even those who were there, to Jerusalem, that they might be punished.*
Ver. 6. *And it came to pass that as I was traveling and drawing near to Damascus at midday, suddenly a great light from heaven shone round about me.*
Ver. 7. *I fell to the ground, and I heard a voice saying to me: Saul, Saul, why are you persecuting me?*
Ver. 8. *And I answered: Who are you, Lord? And he said to me: I am Jesus the Nazarene, whom you are persecuting.*
As he does not think that it was a matter of anger that was occurring, he shows that he was doing everything out of zeal, and not out of vainglory.
Ver. 9. *Those who were with me saw the light indeed and became terrified, but they did not hear the voice of him who was speaking to me.*
Ver. 10. *And I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus, and there it shall be told to you concerning all things that have been appointed for you to do.*
Ver. 11. *And as I could not see because of the brightness of that light, I came to Damascus led by the hand by my companions.*
Ver. 12. *Ananias, however, a religious man, as one living according to the prescription of the law, testified to by all the Jews who dwelled at Damascus,*
Ver. 13. *Came to me, and standing by me he said: Brother Saul, receive your sight. And in that same hour I looked upon him.*
*They saw the light.* This happened deservedly. For it was fitting for him to be considered worthy of that voice. Since the coarser senses are persuaded by sights more than by words, they see the light and become terrified; and since it did not work as great an effect or power around them as it did around him. For even in the things that happened to him, He gave to him the power to take away the eyes, provided they wished it. It seems to me, however, that the divine providence did not grant the faith to them, lest the testimony given to them be abrogated. He came to Damascus, led by the hand by his companions. The city knows him, D so that it might recognize him; that he was a persecutor. He confirms the testimony both by his presence and by...