title: Actus Apostolorum

source_edition: Migne, Patrologia Latina, vol. 114, coll. 425C–470A

source_text:
## PROLOGUS B. HIERONYMI.

[0425C]

*Vide inter opera ejus.*

## CAPUT PRIMUM.

VERS. 1.-- *Sermonem feci.* Id est, scripsi: quia scribere est operari. Vel hoc ita dicit, quia factis meruit esse scriptor Evangelii. *Feci.* Totus liber Evangelii unus sermo dicitur, eo quod habeat unum sensum: aut singulare pro plurali. Evangelium est bona annuntiatio, qua annuntiatur requies post laborem, regnum post servitium, vita post mortem. *De omnibus.* Dictis et factis Christi quae judicavit officio digna vel idonea suae dispensationi. *Theophile.* Theophilus idem est quod Dei amicus, vel Dei amator: et si tu sis amicus Dei, tibi scribitur. [0425D] *Quae coepit Jesus facere.* A baptismo Joannis quo Jesus baptizatus est, *usque in diem* quo assumptus est in coelum: quia de toto illo tempore Lucas sermones texuit, qui in fine Evangelii ita scripsit: *Cum benedixisset, recessit ab eis et ferebatur in coelum. Facere.* Bonum doctorem instituit vel instruit, qui faciat quod docet.

VERS. 2.-- *Praecipiens apostolis* praedicare Evangelium *per Spiritum sanctum,* per quem praedicatum est Evangelium, quia verba inspirabat, et fiduciam tribuebat. Vel, *praecipiens per Spiritum sanctum,* id est, quod Filius praecipit, praecipit et hoc Spiritus [0426C] sanctus. Vel, propter Spiritum praecepit, quia non praeciperet nisi Spiritus venturus esset. *Elegit.* Hoc ad laudem apostolorum, quorum actus scribere proponit, vertitur. *Assumptus.* A Divinitate, vel a nube assumptus, quasi verus homo.

VERS. 3.-- *Vivum.* Corpus vivum et proprium, non phantasticum quod et apostoli cognoverunt tanquam notissimum. Aut vivum, eo quod post mortem vivebat. Vel vivum, id est amplius non moriturum. *Per dies.* Non tamen eis per quadraginta dies continuos apparuit: post diem enim resurrectionis alios quatuor dies intervenisse Joannes dicit. Post quos rursus apparuit per quadraginta: quia quadraginta horis mortuus fuerat, quadraginta diebus se vivere confirmat. Et per quadraginta [0426D] typus praesentis saeculi, quo Christus in Ecclesia versatur, potest intelligi: sive quia homo quatuor constans elementis, eruditur contra transgressionem Decalogi.

VERS. 4.-- *Convescens.* Signa veri corporis annuntiat, quia non uno corporis sensu, sed visu, auditu, tactu, apparendo, loquendo, convescendo probavit se resurrexisse. *Promissionem,* quam promisit per Joel, ut habetur in sequentibus: et si a Christo facta, a Patre tamen complebitur. Vel *Patris* dicitur, quia in ejus Verbo, id est Christo, promittitur.

[0427A]VERS. 5.-- *Quia Joannes. [n: (BEDA.)]* Cum diceret Dominus: Quia Joannes baptizavit aqua, vos autem, etc., *usque ad* quod in baptismo Joannis non fiebat.

Baptisma datur in duabus naturis, corporali scilicet et spirituali: quia homo qui baptizatur, duobus constat: corpore scilicet et anima, tamen unum est baptisma, sicut unus homo.

*Vos autem,* etc. Quando Petrus negavit, non erant apostoli baptizati; non aqua, sed spiritu: post resurrectionem enim dictum est: *Vos vero baptizabimini Spiritu sancto.* Nondum enim resurrectione Christi et missione Spiritus confirmati erant. Sicut autem justis circumcisio non fuit necessaria, antequam imperaretur Abrahae et posteritati suae: sic [0427B] postquam sacramentum Novi Testamenti, id est baptisma, circumcisionis loco datum est a Domino dicente: *Nisi quis renatus fuerit ex aqua et Spiritu sancto [n: (Joan. III)]*, etc., certum est nullum ad corpus Christi pertinere, nisi baptizatum, praeter eos quibus passio deputatur pro baptismo. Item scriptum est, quando Paulus baptizatus est: et non est scriptum quando alii apostoli baptizati sunt: sed debemus intelligere baptizatos esse propter illud: *Nisi quis renatus fuerit,* etc.

VERS. 7.-- *Non est vestrum nosse.* Non ait, non erit, sed *non est:* notans adhuc esse infirmos, et ideo ad secretum cognoscendum non esse idoneos: Cum vero ait: *Non est vestrum nosse,* ostendit [0427C] quod ipse sciat, cujus sunt omnia quae Patris, sed eis non expedit nosse, sed ita vivant quasi quotidie judicandi. *Quae Pater.* Illius, inquit, regni tam secretum est tempus, ut tantum scientiae Patris pateat, *sed accipietis virtutem Spiritus sancti,* ut quod propter infirmitatem carnis non potestis, possitis ex virtute Spiritus sancti. *In sua potestate.* Hoc ut verus homo excusabiliter dixit, sed tantum una est Patris et Filii et Spiritus sancti potestas: Filius etiam potestas Patris est.

VERS. 8.-- *Sed accipietis.* Tollitur scientia temporum, sed divinum, quo indigent, adhibetur auxilium: hoc modo, cum pueris aliquid tollitur, aliud datur ne penitus tristentur. *Supervenientis Spiritus sancti.* Cum superveniet Spiritus in vos, non regnum [0427D] Israel, sive regnum Dei in Israel, ut putatis, afferet, sed virtutem testificandi de me vobis praestabit, tantumque illius regni tempus longe est, ut prius non solum Hierosolymam, sed omnes fines Judaeae et Samariae, mundi etiam terminos per circuitum fama Evangelii percurrat. *In Jerusalem et in omni Judaea.* Consequentia ordinis in vocabulis locorum conservata est: Jerusalem succedit proxima Judaeae provincia, cui Samaria situ conjungitur, dehinc omnis terrae communio subinfertur. *In Jerusalem.* Mystice: in visione pacis, in confessione verae fidei: custodia praeceptorum Dei: et in his qui se in alienos fecerint a terra praedicaturos eos praedixit, per quos quasi rotae radios de medio terrae ubi salutem [0428A] operatus est, gratia spiritualis et salutaris doctrina per totum orbem defluxit.

VERS. 9.-- *Et cum haec dixisset.* Aliter Marcus commemorat dicens: *Et Dominus quidem Jesus postquam locutus est eis, assumptus est in coelum [n: (Matth. XXVIII)]*. Sed quia Lucas significantius adjecit: *Cum haec dixisset, elevatus est,* completis illis sermonibus quos commemoraverat Dominum ascendisse coelos ostendit.

VERS. 11.-- *Galilaei, quid statis aspicientes in coelum?* In quibus debet esse prudentior sensus, quia Galilaei caeteris Judaeis in sapientia praecellebant. Vel, Galilaei volubiles, quia instabilitate sui sensus obliti erunt praecepta Dei.

VERS. 12.-- *Tunc reversi sunt,* etc. Reversio [0428B] apostolorum de monte Oliveti Jerusalem, significat Ecclesiam quae de activa in contemplativam ascendens, iterum descendit in conversationem activalem. Mons enim Oliveti ab antiquis mons trium luminum vocabatur: lucernae scilicet de templo resplendentis, ac solis ex altera parte orientis, et olei in ipso monte naturalis lucis: quae tria conveniunt perfectioni propter divini Verbi lucem de Ecclesia fulgentem, propter solis justitiae fulgorem, propter purae conscientiae nitorem.

VERS. 13.-- *Et cum introissent.* In Graeco ita ponitur: *Cum introissent civitatem, in coenaculum ascenderunt, ubi erant manentes Petrus,* etc. In Graeco sic est ordo nominum: *Petrus et Andraeas, Jacobus et Joannes, Simon Zelotes et Judas Jacobi. Coenaculum,* [0428C] etc. [n: (BEDA.)] Locus est in superiori, designans quod a terra sublati ad superiora scientiae et virtutis conscendunt.

Coenaculum dicitur tertium tectum, figura charitatis fidei superaedificatae et spei. Charitas autem diffusa est in cordibus nostris per Spiritum. *Petrus et Joannes.* Petrus primus ponitur, quia princeps et pastor. Petrus et Joannes merito primi ponuntur, qui simul cucurrerunt ad monumentum, quia plus caeteris amabant. Primus (si fas est dici) plus caeteris dilexit: alium, plurimum Jesus amavit. Catalogus apostolorum ideo ponitur, ne extra hos aliqui falsi recipiantur: paria et ponuntur loca singulorum, distinguentibus gradibus meritorum.

Hi sunt duodecim filii Jacob; duodecim fontes [0428D] deserti, quos Israel reperit in Elim; duodecim panes propositionis; duodecim lapides in veste pontificis; duodecim signa zodiaci; duodecim lapides altaris; duodecim lapides de Jordane elevati; duodecim boves sub aeneo mari; duodecim stellae in corona sponsae; duodecim fundamenta; duodecim portae; duodecim menses anni; duodecim horae diei; duodecim fructus ligni vitae.

*Zelotes. [n: (BEDA.)]* Zelotes ipse est qui in Evangeliis dicitur Chananaeus. Chana *zelus* interpretatur. Erat enim de vico Galilaeae ubi Dominus aquam convertit in vinum. Hic post Jacobum fratrem suum, rexit Ecclesiam Hierosolymorum.

Filio pereunte perditionis, imperfectus numerus [0429A] apostolorum remansit, juxta similitudinem enim lunae crescit et decrescit Ecclesia: sed vetera transeunt, et nova fiunt.

VERS. 14.-- *Maria,* etc. Virgo a mulieribus distinguitur, quae tamen aliquando mulier non pro corruptione, sed pro sexu appellatur. Ecce principium nascentis Ecclesiae adornatur flore virginitatis. *In medio fratrum.* Id est filiorum, quorum unus est Pater in coelis.

In medio Petrus stetisse dicitur: quasi communi miseratione condescendens. Hoc exemplum sumendum est pastoribus Ecclesiae.

Hic numerus centum et viginti congruit aetati Moysi, ut sicut sub hoc numero, Moyse defuncto, Jesus successit, qui populum in terram promissionis [0429B] induxit, sic veteri legi in Ecclesia principatus Christi successit, ducens verum Israel ad regnum coeli.

VERS. 18.-- *Possedit agrum.* Non quia agrum possederit, sed quia ipsius fuerat pretium agri qui Dominum vitae vendidit. Amissa terra viventium, agrum sanguinis et mortis, aeterna sceleris et nominis sui memoria possidet Judas. Emptum tamen pretio sanguinis agrum figuli non possedit, qui traditionis crimen in se protinus mulctavit, sed *possedit* dictum est pro *possideri fecit.* Quidam agrum a Juda possessum ridicule exponunt infernum. Alii possedisse agrum illum existimant, ex eo quod cum peregrinis in eo sepultus fuit. *Viscera.* Viscera quae sunt sedes fraudis, tanto scelere dirupta, se cohibere non [0429C] valuerunt. Merito autem per sedem doli viscera funduntur, non per locum osculi, id est os quo osculatus est Jesum, quamvis falsa superficie, sed per alium cui virus occultae malitiae inerat.

VERS. 19.-- *Eorum,* id est habitantium Jerusalem, quia etsi utrique loquebantur Hebraice, distabat tamen proprietas linguae Hierosolymorum a Galilaeis, de quibus apostoli erant: quod in passione Domini ostenditur, ubi etiam Petrus nolens lingua sua proditus est esse Galilaeus.

VERS. 20.-- *Deserta, et non sit,* etc. Donec electus pro eo assumatur Matthias. Vel, non sit ipse Judas, qui habitet in ea, sed alius assumatur pro eo qui poenitentia indignus judicatus est.

VERS. 23.-- *Duos.* Clemens refert hos duos qui [0429D] ad sortem apostolatus statuti sunt, de numero septuaginta discipulorum fuisse. *Qui cognominatus.* In laude Barnabae immoratur: quia pro laude Matthaeus habet, quod sorte eligitur. Barnabae laus cumulatur, ne velut indignus repelli videretur: quod postea declaratum est; quia cum Paulo gentium apostolus ordinatur, illi officio reservatus. *Justus.* Aut Latinum est, aut Hebraeum: et interpretatur *parcens,* vel *elevatus. Et Matthiam,* qui *donatus,* vel *donum Dei* interpretatur: cui donum apostolatus a Domino collatum est, vel *Dei pannus* interpretatur. Merito parvi transcenditur ille laude hominum qui justus erat, inquit Arator.

## CAPUT II.

[0430A]

VERS. 1.-- *In eodem loco.* Coenaculo scilicet, in quod ascenderant. Qui Spiritum desiderat, carnis domicilium mentis contemplatione transcendens calcat.

VERS. 2.-- *De coelo.* Datur Spiritus de coelo, ut diligatur Deus; in terra datur, ut diligatur proximus: bis enim post resurrectionem est datus ad duo praecepta charitatis commendanda. *Sonus.* Potest dici locutio linguarum de ore apostolorum sonans. *Spiritus.* Ante passionem datus est apostolis Spiritus ad gratiam doctrinae et sanitatum; post resurrectionem insufflavit Jesus spiritum, et ait: *Accipite Spiritum sanctum; quorum remiseritis peccata, remittuntur eis [n: (Joan. XX)]*, etc. Quod donum soli Petro [0430B] prius dederat: sed ut creditur tunc per anticipationem, nunc cum caeteris per completionem etiam Petro tribuitur: et potestas data est dimittendi illis quos ad officium mittebat praedicationis.

*Vehementis.* Comparatione praecedentium vehemens dicitur gratia apostolorum, vel in similitudinem venti vehementis Spiritus venit. *Totam domum.* In una domo sedentibus infunditur Spiritus, ut Ecclesiae unitas commendetur, in coenaculo tertia lege incipiente. In datione legis plebs longe stabat prae timore; hic veniente Spiritu congregati erant in unum ex amore. *Sedentes.* Ut compleatur quod dictum erat eis: *Sedete hic in civitate.* Sessio est indicium humilitatis et stabilitatis: quibus praeparatur sedes Spiritui sancto, qui super humiles requiescit.

[0430C] [n: (GREG.)] In igne apparuit Spiritus, sed per seipsum, etc., *usque ad* et voce sive sonitu docta sunt corda.

VERS. 3.-- *Dispertitae.* Dispersio linguarum est facta in turre, sed quod dispersit superbia, recolligit humilitas: in superbia dispersio, in humilitate fit concordia. Ecce completur sententia Domini quae ait: *Non vos relinquam orphanos, sed mittam Spiritum paracletum [n: (Joan. XIV)]*, qui eorum advocatus, pro eis omnibus linguis locutus est. Linguas attulit, qui pro Verbo venit, cognationem enim habet lingua cum verbo, ut ab invicem non possint separari. Sic Verbum Patris, id est Filius, et Spiritus sanctus inseparabiles sunt, imo et unius naturae. *Tanquam ignis.* Idem in igne Spiritus venit: quia peccatores [0430D] *Spiritus purgat, illuminat, accendit, urit.* Ignis enim quatuor habet naturas, *urit, purgat, calefacit, illuminat.* Similiter Spiritus exurit peccata, purgat corda, torporem excutit, ignorantias illustrat. Ignis incorporeus et invisibilis est in sua natura; sed assumpto aliquo corpore videtur, diversi coloris apparens, propter materias in quibus ardet. Sic Spiritus videri non poterit, nisi per creaturas in quibus operatur.

VERS. 4.-- *Et coeperunt.* Ecce signum plenitudinis: plenum vas erumpit. Ignis in sinu non potest occultari. *Variis linguis.* Quia linguis omnibus loquebantur, vel sua, id est Hebraea lingua, loquentes, ab omnibus ita intelligebantur, ac si propriis singulorum [0431A] loquerentur, secundum illud Prophetae: In aliis linguis, et labiis aliis, loquar populo huic, etc.

VERS. 5.-- *Ex omni natione,* etc. [n: (RAB.)] Ac si diceretur: Ubicunque nati. Judaeos autem in omnibus gentibus nasci captivitas fecit, quae sub Antiocho facta est non multis temporibus ante.

VERS. 6.-- *Confusa.* Confusio ista confusioni linguarum opponitur, a qua Babel vocabulum sortita est. Sic humilitas apostolorum humanae superbiae respondet. *Unusquisque.* Linguae omnes dicuntur esse septuaginta duae: unde et discipuli secundi ordinis sub hoc numero sunt electi, ut numerus praedicatorum concordaret numero linguarum.

VERS. 8.-- *Audivimus.* In hoc significabatur unam Ecclesiam omnium gentium linguis locuturam.

[0431B] [n: (BEDA.)] Quaeritur utrum hi qui loquebantur, etc., *usque ad* magis videbatur audientium esse miraculum quam loquentium.

VERS. 9.-- *Cappadociam,* etc. Istae quinque provinciae quae post Judaeam ponuntur, Graece quidem loquuntur: sed ex patria consuetudine est in sono diversitas. Unde mira fuit in apostolis gratia, quae non solum diversitatem eos docuit, sed etiam distantiam proprietatum in unaquaque linguarum juxta numerum provinciarum in eorum loquela fecit.

VERS. 10.-- *Advenae Romani.* In Graeco, peregrinantes Romani, id est, Judaei qui peregrinam vitam Romae gerebant.

VERS. 14.-- *Viri Judaei.* Id est, duae causae sunt prudentiae, nimirum quod Judaei, et quod habitarent [0431C] Jerusalem, quam decet sobrietas.

VERS. 17.-- *Effundam.* Hoc verbo largitatem muneris ostendit, quia non ut olim prophetis et sacerdotibus tantum, sed omnibus passim in utroque sexu personis Spiritus erat dandus. *De Spiritu.* Ad diversa dona respicit dum hoc dicit, non autem ad subtsantiae imminutionem. *Super omnem carnem.* Quae sit omnis caro consequenter exponit ibi: *Et prophetabunt filii,* etc.

[n: (RAB.)] Super omnem carnem masculi et feminae, vel circumcisi et ethnici, secundum illud: *Non est masculus et femina, circumcisio et praeputium, Barbarus et Scytha, servus et liber [n: (Gal. III)]*.

*Et prophetabunt.* Lex et prophetae usque ad Joannem: ex eo regnum evangelizatur. Sed aliud est de [0431D] Christo prophetare, aliud ventura praedicere et docere.

VERS. 19.-- *Et dabo.* Mystice prodigia in coelo, labores sunt in Ecclesia. Signa, super terram. Vindictae, in terrenos. Sanguis, in martyrio. Ignis, Evangelii vel Spiritus sancti. Vapor fumi, animae vel cordis compunctio. *Prodigia in coelo.* Etenim Christo nascente, novum sidus apparuit; eo ascendente crucem, sol obscuratus est et coelum tenebris obductum.

*Sanguinem.* Non solum vulneris, sed etiam sudoris, quando in oratione factus est sudor ejus sicut guttae sanguinis, quod inter signa Deitatis ponitur, quia in humana natura non invenitur. Ergo significat [0432A] orbem universum sanguine Christi abluendum, ut sicut tabernaculum sanguine victimarum fuerat consecratum, ita populus fidelis sanguine ejusdem dedicaretur: et ut non solum Hierosolymis locus esset orationis, sed in omni loco dominationis ejus levarent manus electi per orationes ad Dominum. *Vaporem fumi.* Compunctionis et fletuum, scilicet vaporem. Quia sicut fumus ab igne, ita compunctio a Spiritu sancti ardore.

*Sol convertetur,* etc. Hoc in passione Christi partim factum partim ante judicii diem creditur venturum. Tunc enim sol obscuratus est, sed luna in sanguinem versa hominibus apparere non potuit: quia tunc (utpote in Pascha) quintadecima exsistens, interdiu fuerat visibus humanis objectu terrae occultata.

[0432B]VERS. 23.-- *Definito consilio. [n: (RAB.)]* In hoc solo Judaei fuere notabiles, quia non obedienti animo fecerunt.

*Et praescientia Dei,* etc. [n: (ID.)] In Graeco sic est: *Praescientia sic traditum accipientes.* Traditus est enim a praeside in potestatem illorum, ut ipsum sive latronem eligerent, sed latroni concessa vita, Jesum per manus militum occiderunt.

VERS. 24.-- *Suscitavit.* Non usitata cum caeteris, atque communi resurrectione quae in finem differtur, sed quae die tertia celebraretur, ut assertio hujus resurrectionis testimonium esset Deitatis.

[n: (RAB.)] Suscitavit, secundum humanitatem, quam maxime oderant Judaei.

*Solutis doloribus.* Videtur esse sensus hujus sententiae, [0432C] quod Domino ad inferos descendente dolores poenarum soluti sint, quia eum tangere non potuerunt, sed juxta Graecum in quo scriptum est: *Solvens per ipsum mortis dolores, juxta quod impossibile erat teneri illum ab eo,* patet, quia per descensum ejus liberati sunt sancti a locis infernorum; qui licet in sinu Abrahae, id est in consolatione quietis essent, a dolore tamen mortis sive inferi non erant soluti ex toto, quia non meruerant gaudia coeli intrare, donec fieret illud Prophetae: *In sanguine testamenti eduxisti vinctos tuos de lacu, in quo non est aqua [n: (Zach. V)]*. Vincti enim erant antequam educerentur.

VERS. 25.-- *Providebam Dominum.* Vox Christi post resurrectionem exsultantis ad dexteram. Sinistra, est praesens vita; dextera, aeterna. *Ne commovear.* [0432D] Post resurrectionem omnia erunt immobilia. *Et exsultavit lingua.* Quia requies post laborem data est: laboravit enim in spe vitae aeternae. *Non derelinques.* Non iterum movear corruptione iteratae crucis et mortis. *Notas mihi fecisti.* Scio me semper esse victurum. *Replebis me* plena laetitia, id est, iterum non moriar. *Quoniam a dextris.* Causa quare non moveatur, est quia Dominus a dextris opitulatur, sinistra non praevalente. Si enim a dextris non fuerit, illam partem diabolus occupat, sicut de Juda dicitur: *Et diabolus stet a dextris ejus [n: (Psal. CVIII)]*.

VERS. 26.-- *Et exsultavit.* In passione dixit: *Tristis est anima mea usque ad mortem [n: (Matth. XXVI)]*: et coepit pavere et taedere: ut se verum hominem [0433A] in anima et corpore, et veraciter passibilem monstraret. Exsultavit vero postea anima et lingua, quia passione sua genus humanum salvandum erat.

VERS. 27.-- *In inferno.* Constat animam non derelictam in inferno, quae, ablatis illis pro quibus descenderat, mox ad superna rediit, nec caro est corrupta, sed veloci resurrectione glorificata.

VERS. 28.-- *Notas mihi fecisti.* Non solum haec de illo intelliguntur, qui semel accepta plenitudine divinae virtutis et sapientiae, per se mortem destruxit, resurgens ad vitam; sed et de justis qui per eum via veritatis inventa ad vitam redibunt et jucundabuntur videntes faciem ejus: quia ille visus est super omnia et beatitudo perfecta.

VERS. 33.-- *Promissione Spiritus sancti accepta.* [0433B] Christus eam accepit sicut verus homo, et tanquam Deus effundit Spiritum, sicut Joel dicit: *Effundam,* etc. Item accipiunt apostoli ab ipso promissionem Spiritus qui dicitur a Patre mittendus in Evangelio. *Effudit hunc,* etc. Qui prius Jesum suscitatum a Deo dixit, nunc fidem auditorum altius erigens, hunc esse Dominum assignat, quem effudisse Spiritum confirmat: hoc enim est signum. Et pulchre verbo effusionis usus est: quod prophetam Joel posuisse supra memoravit, ut ex hoc etiam constet ipsum esse Dominum Jesum, qui ante assumptionem carnis loqui consuevit in prophetis, qui signa et prodigia dat in coelo et in terra, qui omnes invocantes se salvat. Et caetera quae propheta describit, quasi verus Deus, explet.

[0433C]VERS. 34.-- *Sede a dextris. [n: (RAB.)]* Manifeste Petrus ex hoc psalmo regnum Christi non terrenum, sed coeleste, etc., *usque ad* in altera, ejusdem est Dominus.

VERS. 36.-- *Dominum eum.* Ponens nomen majestatis et potestatis, ostendit eum esse cui omnis creatura debet subjici. Christus regiae sive pontificalis dignitatis nomen est. In lege ungebantur reges et pontifices, in figura illius. *Et Christum.* Ille vere est Christus omni plenitudine Spiritus sancti unctus, qui de eodem Spiritu potentialiter dedit quibus voluit. *Jesum quem,* etc. Jesus est Dominus et Christus, una in duabus naturis exsistente persona, quia in Divinitate aeternaliter ex Patre natus in humanitate temporaliter factus, cum operante Spiritu [0433D] sancto in utero virginis est incarnatus.

VERS. 37.-- *Compuncti.* Impletur prophetia Joelis, quia post ignem Spiritus sancti sequitur vapor compunctionis. Fumus lacrymas excutere solet, incipiunt flere qui irriserant, tundunt pectus, dant Deo precem sicut sacrificium, ut sanguinem illum gustare valeant, per eum salvandi, quem super se et super filios suos prius fuerant imprecati.

## CAPUT II. (cont.)

VERS. 38.-- *In nomine.* In honore, vel in hac forma, quia in uno trium fides continetur.

VERS. 39.-- *Et omnibus.* Hoc ad illud testimonium prophetiae respicitur, quod ultimum posuit, scilicet *Omnis quicunque invocaverit nomen Domini salvus erit:* quod ad Gentium vocationem pertinet specialiter; [0434A] quae a filiis Israel longe factae, per invocationem nominis Domini salvandae erant.

VERS. 40.-- *Testificatus est,* etc., id est testificatio et exhortatio. *Salvamini.* Haec est testificationis qualitas et exhortationis, sed Lucas plurima verba Petri brevi conclusit sententia. *A generatione.* Duae sunt generationes, una bonorum, alia malorum.

## CAPUT III.

VERS. 2.-- *Portam templi,* etc. Hanc portam aedificavit Joathan filius Oziae rex Juda, sublimissimam. Omnes siquidem portae templi in terra fuerunt, excepta Speciosa quae pendebat: quae ab Hebraeis vocatur Porta Joathan.

[n: (BEDA.)] Porta templi Speciosa Dominus est, per quam, etc., *usque ad* claves coeli sunt datae.

[0434B]VERS. 6.-- *Argentum,* etc. Memor erat Petrus illius praecepti: *Nolite possidere aurum et argentum.* Pecuniam etiam quae ad pedes apostolorum ponebatur, non sibi recondebant, sed ad usus pauperum, qui sua patrimonia reliquerant, servabant.

VERS. 8.-- *Et exsiliens stetit,* etc. Ordo perfectionis: primo surgit qui jacuerat, deinde iter virtutum arripit, et sic regni januam cum apostolis intrat.

VERS. 10.-- *Stupore et exstasi.* Id est, pavore et excessu mentis. Dicitur etiam exstasis, cum mens a pavore non alienatur, sed inspiratione revelationis assumitur.

*Cucurrit,* etc. [n: (BEDA.)] Salvato Israele per apostolos, [0434C] cucurrit omnis mundus, etc., *usque ad* solus per orbem pacificum tenet imperium.

VERS. 13.-- *Deus Abraham,* etc. [n: (RAB.)] Tres memorantur nullo impio intercedente, vel propter principatum justitiae, vel, etc., *usque ad* quod etiam in spiritali generatione similiter observatur.

VERS. 15.-- *Interfecistis,* voluntate et verbo, et hoc contra legem, quae dicit: Qui occiderit hominem volens, et ipse occidetur.

VERS. 16.-- *Integram sanitatem.* In duobus quae praedicta sunt.

VERS. 17.-- *Per ignorantiam.* Duo cooperata sunt: ignorantia vestra, et praescientia Dei.

VERS. 18.-- *Per os omnium,* etc. Ideo necesse erat impleri, quia non unus, sed omnes prophetaverant.

[0434D]VERS. 19.-- *Ut deleantur peccata.* Tunc plene delebuntur peccata, cum virtute resurrectionis mors destruetur novissima.

VERS. 20.-- *Ut cum venerint,* etc. Continuative ad praecedentia haec dicuntur, scilicet, *ut cum venerint tempora refrigerii a conspectu Domini,* tunc deleantur peccata vestra.

VERS. 21.-- *Quem oportet,* etc. Id est, Ecclesiam per fidem, vel in coelo ad dexteram Patris sedere.

VERS. 22.-- *Moyses quidem.* Exempla ponit, non de omnibus qui locuti sunt, vel quae, sed de aliquibus duntaxat.

[0435A] *Quoniam prophetam,* etc. Filius Dei de populo Israel carnem assumpsit, apparens in similitudine Moysi, ut sicut ille carnalem Israel caeremoniis et sacris legibus instructum et purificatum in terram promissionis introduxit, ita et Jesus per gratiam Evangelii spiritualem Israel ad coelum duxit. Et sicut contemptores legis Moysi de terra promissionis ab inimicis sunt ejecti, sic qui doctrinam Evangelii despiciunt per ultores spiritus de coetu sanctorum pellentur.

*De fratribus vestris. [n: (RAB.)]* Josue de Ephraim, Jesum de Juda Deus suscitavit.

VERS. 23.-- *Exterminabitur de plebe.* Id est, a sorte sanctorum, et extorris reddetur. Vel, extra terminos beatitudinis ejicietur.

[0435B] [n: (RAB.)] Resistentes Josue, de carnali plebe projecti sunt; at resistentes Christo, de spirituali exterminantur : utramque inobedientiam mors sequitur sive carnalis sive spiritualis.

*A Samuele et deinceps.* Sub Samuele regum tempora coeperunt in Judaea.

VERS. 25.-- *Testamenti. [n: (BEDA.)]* Ex illo testamento quod ad Moysen, etc., *usque ad, in semine tuo benedicentur omnes gentes.*

*Patres.* Posuit plurale *patres,* et non singulare *patrem,* quia non soli Abrahae, sed Isaac et Jacob promissum est. *In semine tuo,* etc. [n: (BEDA.)] Semen Abrahae Chistus est : in fide cujus omnibus familiis, Judaeis scilicet et gentibus, benedictio promissa est.

[0435C] *Omnes familiae.* Non quod omnes, sed quia nulla benedicitur nisi in eo, sicut et illud: *Illuminat omnem hominem venientem in hunc mundum [n: (Joan. I)]*.

*Benedicentur.* In Adae peccato maledictae, in Christo benedictae sunt, in quo et illi benedicuntur qui incarnationem praecesserunt: quia idem homo Deus januam coeli aperuit, et in fine dicet omnibus electis: *Venite, benedicti Patris [n: (Matth. XXV)]*, etc.

## CAPUT IV.

VERS. 1.-- *Sacerdotes et magistratus,* etc. Hi doctores et judices populi esse videbantur. *Sadducaei.* Hi negabant resurrectionem: et ideo in doctrina apostolorum qui annuntiabant resurrectionem, dolebant.

[0435D]VERS. 2.-- *Dolentes,* quod ad audiendos apostolos conflueret multitudo.

*Resurrectionem.* Hoc est maxime contra Sadducaeos: utrique vero dolebant quod Jesum, quem ut hominem occiderant, apostoli a Deo Patre glorificatum affirmabant.

VERS. 4.-- *Et factus est,* etc. Si in quinque millibus hominum quos in eremo Dominus pavit, populus legis a Christo liberatus accipitur, possunt et hic quinque millia ab apostolis instructa populum gentium designare: ejusdem legis spiritaliter mysteria secuturum. Et bene utique vesperi coelesti munere donantur, quia cum venit plenitudo temporis, misit Deus Filium suum in terris, etc.

[0436A]VERS. 11.-- *Hic est lapis. [n: (RAB.)]* Hic respondens ad interrogata de Christo praedicat, et maxime de David, cui, veluti patriarchae suo, prae caeteris crediderent.

*Reprobatus. [n: (AUG.)]* De lapide reprobato historia non habetur.

VERS. 13.-- *Sine litteris,* etc. Non quia litteras omnino nescirent, sed quia grammaticae artis peritiam non haberent, haec dicebantur. *Idiotae.* Idiotae dicebantur, quia proprium ingenium non exercuerant per doctrinam: ἰδίωμα Graece, Latine proprietas.

[n: (BEDA.)] Illitterati mittuntur ad praedicandum, ne fides credentium non Dei virtute, sed eloquentia fieri putaretur: secundum illud: *Non in sapientia verbi, ut non evacuetur crux Christi [n: (I Cor. I)]*.

[0436B]VERS. 19.-- *Petrus vero,* etc. [n: (RAB.)] Qui estis judices, vestrum facite officium, non sermonem pravum proferendo, sed juste judicando. Ecce plenum frumentum in spica invenitur: quod ante quasi in herba flectebatur.

VERS. 20.-- *Non enim possumus.* Id est, nolumus, vel in naturam versum est (ut angelis confirmatis) non peccare.

VERS. 21.-- *Clarificabant.* In Graeco: Omnes clarificabant in eo, quod factum est: et non habetur in eo quod acciderat.

Clarificantur facta vel dicta, quando fama vulgante in notitiam plurimorum deferuntur. Deus autem glorificatur in factis hominum, quod est proprium Christianae pietatis et humilitatis, ipso dicente: [0436C] *Videant opera vestra bona, et glorificent Patrem vestrum, qui in coelis est [n: (Matth. V)]*.

VERS. 22.-- *Annorum enim,* etc. Unde apparuit amplior gloria vel gratia virtutis, et ideo non aetatem hominis, sed tempus infirmitatis dicit.

VERS. 24.-- *Unanimiter,* etc. Sine sono. Vel perfectione unanimitatis, secundum illud: Si duo vel tres convenerint in unum in nomine meo, de omni re quam petierint, fiet illis.

VERS. 25.-- *Fremuerunt gentes.* Fremitus est vox leonis. Unde Jeremias: *Facta est mihi haereditas mea quasi leo in sylva: dedit super me vocem [n: (Jer. XII)]*. *Meditati sunt inania.* De Christo venturo, vel ut in morte detineretur.

VERS. 26.-- *Convenerunt.* Herodes et Pilatus convenerunt [0436D] in amicitiam.

VERS. 27.-- *Unxisti.* Nomen Christi exponunt. Christi, a chrismate, id est unctione, secundum illud: *Unxit te Deus Deus tuus oleo laetitiae prae consortibus tuis [n: (Psal. XLIV)]*.

VERS. 29.-- *Cum omni fiducia.* Hoc Deum postulant, ut cum omni fiducia possint loqui verbum Dei.

VERS. 30.-- *Per nomen.* In Graeco: *Per nomen pueri tui Jesu,* quod magis apostolorum votis congruit, qui satagebant, ut homo crucifixus a Judaeis clarescentibus miraculis, per nomen ejus, qui est in coelum assumptus, ipsemet Dei Filius innotesceret.

VERS. 31.-- *Motus est locus.* Magna virtus orationis [0437A] fidelium, hoc autem ad suscitandas mentes factum est.

VERS. 32.-- *Erat cor unum.* Qui mundum reliquerant, non de nobilitate generis gloriantes se aliis praeferebant, sed sicut unius ejusdemque matris Ecclesiae visceribus editi, eodem fraternitatis amore gaudebant. *Nec quisquam eorum.* Virtutes quas possident justi, non suas judicant esse, sed eorum quorum utilitati dispensant. *Communia.* Graece κοῖνα· unde coenobitae, id est communiter viventes. Coenobia habitacula eorum.

VERS. 33.-- *Reddebant apostoli.* Discernit ordinem doctorum et auditorum. Nam multitudo credentium, rebus temporalibus spretis, copula charitatis invicem jungebantur. Apostoli vero, virtute fulgentes, [0437B] mysteria Christi pandebant.

VERS. 36.-- *Joseph. [n: (RAB.)]* Auctus Barnabas *filius consolationis* interpretatur, actus incremento et profectu spiritualis boni.

*Quod est interpretatum.* Ubicunque Scriptura nomina rerum vel personarum cum interpretatione ponit, sensum sacratiorem eisdem inesse significat. Merito filius consolationis vocatur, qui, spretis praesentibus, spe futurorum se consolatur. Nam et Spiritus sanctus paracletus ideo vocatur, quia in mundo pressuram habentibus infusione sui, paraclesim, id est consolationem tribuit, sicut etiam Petrus propter gratiam Spiritus Barjona, id est filius columbae, vocatus est.

*Filius consolationis. [n: (RAB.)]*. Vel propter eleemosynam [0437C] qua pauperes consolatus est, vel pro mercedis consolatione quam meruit a Deo accipere, vel quia dignus habitus est qui pro Juda consolaretur apostolos.

## CAPUT V.

VERS. 3.-- *Tentavit. [n: (RAB.)]* Praeteritum *tentavit* ponit, quia perfecta erat tentatio. Tribus modis tentatio agitur, suasione, delectatione, consensu: quod totum impletum est in Anania. *Et fraudare. [n: (ID.)]* In hoc videtur mendacium fuisse, quia totum voverat. Melius est autem non vovere quam post votum non solvere Spiritui sancto.

VERS. 4.-- *Sed Deo.* Supra dixerat: *Spiritui sancto:* patet ergo Spiritum sanctum esse Deum.

VERS. 5.-- *Cecidit. [n: (RAB.)]* Legum initia semper [0437D] vindictis commendantur. Duo filii Aaron ignem offerentes consumuntur: Oza sustinens arcam mortuus est. Cecidit ille, ut caeteri praevaricatores exemplo ejus terreantur.

*Et factus est timor,* etc. [n: (BEDA.)] Anticipatio: quoniam solius viri morte ante uxoris exitum pauci audierant, quamvis de paucis dici potuerit, quod timuerunt.

VERS. 7.-- *Horarum,* etc. [n: (RAB.)] Parvum tempus poenitentiae datur uxori, cujus culpa magis est venialis quam mariti, utpote quae consensit capiti.

VERS. 8.-- *Dic mihi,* etc. [n: (ID.)] Culpam uxoris, interrogans, declarat ex ipsius confessione, quam maritus suam monstraverat in opere.

[0438A]VERS. 9.-- *Quid utique,* etc. Increpative dictum? vel sic distinguendum: quid? quasi: Quid est hoc: deinde sibi ipse respondet et dicit: Utique convenit inter vos tentare Spiritum Domini?

*Tentare,* etc. [n: (RAB.)] Tentatio Spiritus in hoc erat quod probaverunt quanta sit ejus scientia.

*Sepelierunt. [n: (ID.)]* Ex hoc multi exemplum sumunt, ut uxores ad viros suos sepeliant. Alii indignum putant, ut de praevaricatoribus exempla capiant, quibus in crimine simul et morte et sepultura meritum, aequale fecerat consortium.

VERS. 11.-- *Et factus est.* Prius Ananias a Saphira in conspectu Ecclesiae cito mortui sunt, ut apostolica auctoritas, quanta esset, ostenderetur: et quam magnum peccatum esset, quod oblatum est, [0438B] iterum ab Ecclesia retrahere monstraretur, et caeteri hujus exemplo castigarentur.

VERS. 12.-- *Apostolorum.* Dicitur pluraliter apostolorum, quia non per manum solius Petri; licet enim pro honore ejus caeteri taceantur, non tamen facta eorum tacentur.

VERS. 13.-- *Caeterorum,* etc. Exemplo Ananiae et uxoris: poena enim duorum qui fraudulenter eis se conjunxerant, caeteris tribuit exemplum.

VERS. 14.-- *Augebatur,* etc. [n: (RAB.)] Tanta erat multitudo credentium, ut fidei crescente fortitudine, sola sufficeret umbra. Vel: Tot erant tunc infirmi a credentibus allati, ut omnes non possent contingere.

VERS. 17.-- *Haeresis. [n: (RAB.)]* Haeresis *scissio* interpretatur, quia haereticus, spretis aliorum dictis, [0438C] quod sequendum putat eligit.

*Sadducaeorum repleti,* etc. Sadducaei interpretantur *justi,* dicti a Sadoch sacerdote, vel propter genus, vel propter mores; justificantes autem seipsos vindicabant sibi quod non erant: corporum resurrectionem negantes, animas cum carne perire dicebant: sed nec angelum, neque spirituum ullum esse credebant, omnes Scripturas praeter libros Moysi respuebant: et ideo maxime principibus in persecutione apostolorum consentiebant qui virtute et signis reddebant testimonium resurrectionis Christi.

VERS. 20.-- *Vitae hujus. [n: (RAB.)]* Christianae, vel aeternae. Hoc autem ideo non additur, quia famosa erat secta Christianorum, pro qua traditi erant carceri.

[0438D]VERS. 23.-- *Carcerem quidem,* etc. Insani Judaei qui stimulante invidia dicunt furantibus apostolis Jesu de monumento sublatum, cujus furto dicant apostolos de carcere clauso ablatos.

VERS. 24.-- *Magistratus.* Secundum Graecum *magistratus* legendum est in singulari numero, sicut et in sequenti ubi dicitur: Tunc abiit magistratus cum ministris. *Ambigebant.* Nec sic credunt: malitia enim interior cor perfidum signis etiam manifestis obdurat.

VERS. 28.-- *Praecipiendo* etc. In Graeco: *Nonne praecipiendo praecepimus vobis?* Nam sic loqui, magis convenit interroganti. *Replestis Jerusalem.* Principem civitatum, in qua etiam nos conversamur. In hoc ignoranter laudant apostolos, qui nec territi minis [0439A] cessant praedicare. *Super nos sanguinem. [n: (RAB.)]* Patet per antiphrasim dictum esse: *Sanguis ejus super nos.*

Temeraria interrogatio pontificis refutatur responsione prudenti.

[n: (ID.)] Interrogant, solet enim in verbis esse dubietas, cum in corde firma teneatur sententia.

VERS. 30.-- *Deus patrum. [n: (RAB.)]* Non novus, nec a nobis nuper inventus: hoc autem dicit, ut eorum inobedientia sit inexcusabilis.

VERS. 32.-- *Spiritus sanctus.* Nos Spiritus sanctus roboravit, ut vobis etiam resistentibus magnalia Dei firmiter praedicemus, in nobis loquens format verba quae auditis.

*Omnibus. [n: (RAB.)]* Non nobis solis, sed omnibus [0439B] obedientibus, etiam vobis, si velitis accipere. In hoc ad poenitentiam provocat.

VERS. 34.-- *Gamaliel.* Hic erat discipulus apostolorum, ut putatur, remanens apud Judaeos consilio Apostolorum, ut pessima destrueret consilia, et furorem eorum mitigaret.

VERS. 36.-- *Theodas. [n: (BEDA.)]* Theodas persuasit multis sublatis ex urbe facultatibus suis ripas Jordanis obsidere, et cum esset magus, prophetam se dicebat, et diviso fluvio se praebere transitum promittebat. Cui jussu Fadi procuratoris equitum turba superveniens, multis peremptis aut captis, ipsius caput Hierosolymam revexit.

VERS. 37.-- *Judas Galilaeus,* etc. De hoc Josephus dicit quia cogebat populum ne tributa solvendo [0439C] Romanis libertatem amitteret: proferens ex lege soli Deo serviendum, et eos qui decimas dabant, tributa non dare debere. Quae haeresis intantum crevit, ut Pharisaei et multa pars populi Christum interrogarent, an liceret tributa dare Caesari.

VERS. 40.-- *Caesis,* etc. [n: (RAB.)] Ecce fortitudo fidei patet, quae nec verbis cohiberi poterat, nec flagellis. Prius sunt sermone prohibiti, modo flagellis caesi.

VERS. 41.-- *Quoniam digni.* Non putabant se laborare, sed maximum munus percipere: quia *Beati qui persecutionem patiuntur propter Deum [n: (Matth. VI)]*.

VERS. 42.-- *Omni autem die,* etc. Saepe talia interponuntur capitula, breviter multa colligentia, ut quasi finis praeterito sermoni, et fundamentum statuatur [0439D] sequenti.

## CAPUT VI.

VERS. 1.-- *Graecorum. [n: (RAB.)]* Sive advenarum gentilium in civitate conversantium: sive, etc., *usque ad* quotidiano ministerio gravabantur.

*Despicerentur. [n: (ID.)]* Ex defectu plus gravarentur.

VERS. 2.-- *Non est aequum nos,* etc. Ostendunt Apostoli episcopos et doctores Ecclesiae non debere corporalibus rebus implicari.

VERS. 3.-- *Considerate,* etc. [n: (BEDA.)] Hinc jam decreverunt apostoli, etc., *usque ad* non sine septenarii numeri mysterio.

[0440A]VERS. 4.-- *Nos vero,* etc. De seipsis non interrogant, sed judicant.

VERS. 5.-- *Et elegerunt,* etc. [n: (RAB.)] Hic ordo servandus est in ordinandis: eligat populus, ordinet episcopus.

*Stephanum.* Hic primus ponitur, et solus laudatur, ut in uno omnes laudentur, aut primo martyrii honor feratur.

VERS. 6.-- *Et orantes.* Communis dispensatio exigebat ut ministri eligerentur, qui ut digni inventi sunt, crescente gradatim providentia consilii salutaris, placuit eosdem ipsos sacri altaris et Dominici sanguinis, sicut refectionis, et mensae communis ministros ordinari. Quod probatur inde, quia dictum est: *Orantes imposuerunt eis manus:* hoc est proprium [0440B] eorum qui ad sacrosancti altaris promoventur officium. Hoc exemplo orationes fiunt in ordinibus, licet oratio apostolorum non sit scripta.

VERS. 7.-- *Et verbum,* etc. [n: (RAB.)] Quasi recapitulatio videtur, quia dixerat: *Omni die non cessabant docentes,* etc., et in hoc ipsum redit, dicens: *Et verbum Domini crescebat.*

[n: (ID.)] Saepe in hoc libro, et in Evangelio etiam talia interponuntur capitula, etc., *usque ad* quia prius crescente plebe zelus fuerat concitatus.

VERS. 8.-- *Stephanus,* Graece; Latine, *corona:* qui quod praecepturus erat in re, praesagio nominis praeoccupabat: quia post crucem Christi primus martyrio coronatus est sublimiter, qui lapidatus est [0440C] humiliter. Hebraice interpretatur Stephanus *norma nostra,* qui primo passus, sequentibus martyribus factus est forma mori pro Christo.

VERS. 13.-- *Homo iste.* Ex despectu, non vocant eum proprio nomine, sed hominem quasi carnalem et infimum appellant.

## CAPUT VII.

VERS. 2.-- *Viri fratres et patres.* Quia Stephanus insimulabatur blasphemasse in Moysen et Deum, in principio sui sermonis illorum calumniae occurrit, dicens Deum qui loquebatur patribus et prophetis Deum esse majestatis et gloriae. Moysen etiam laudat: sed illos rebelles et semper inobedientes comprobat. Sed arte loquendi usus est ad rebelles, incipiens [0440D] quasi timeret eos: sic, *Viri fratres et patres:* lenis sermo et clemens conciliat auditorem, ut commendet actorem. Blande coepit, ut diu audiretur, et qui recusabat contra Deum, et legem loqui, verum Deum praedicat in principio orationis. Legem etiam sic exposuit, ut ejus esset praedicator cujus accusabatur destructor: in processu etiam sermonis errores eorum redarguens, vigorem animi, et quod liber erat a timore inimici perdocuit.

*Deus gloriae,* etc. Memor Stephanus praecepti illius: *Diligite inimicos vestros [n: (Luc. VI)]*, etc., persecutoribus suis salutem nuntiavit.

*In Mesopotamia.* Mesopotamia in capite Syriae constituta ad aquilonem.

[0441A] [n: (RAB.)] Mesopotamia et Charram in Chaldaea sunt, de Mesopotamia transmigravit in Charram.

VERS. 3.-- *Et dixit,* etc. In Genesi videtur contineri quod post mortem patris sui locutus est Dominus Abrahae qui in Charra mortuus est, ubi cum eo filius habitavit. Sed priusquam in civitate habitaret, cum esset in Mesopotamia, dictum est ei:

*Exi de terra tua,* etc. Terram et cognationem Abrahae Chaldaeorum patriam, genusque appellat, unde jam exierat, degens modo in Mesopotamia; sed adhuc tenebatur spe et desiderio redeundi, et ideo audit: *Exi de terra et de cognatione tua;* non ut corpus extraheret (quod jam fecerat), sed amorem cordis evelleret.

[n: (RAB.)] Tertium Stephanus praetermisit, id est, *et [0441B] de domo patris tui:* quod factum est propter nimiam populi peritiam vel imperitiam.

VERS. 4.-- *Tunc exiit,* etc. [n: (RAB.)] De Ur Chaldaeorum Abraham exivit. Ur, etc., *usque ad* mortuo patre dictum est ei: *Exi de terra tua,* etc.

*Pater ejus,* etc. [n: (ID.)] Redit ad originem generis Israel, et amicitiae divinae exordium, ut nihil praetermittat in quo blasphemare videatur.

*Vos habitatis.* Dixit vos, non vero nos, quia jam quodammodo apostoli terram reliquerant, et Stephanus, qui jam quasi in morte positus erat

VERS. 6.-- *Quia erit semen,* etc. [n: (BEDA.)] Non ita intelligendum est, quasi male tractandum, etc., *usque ad* sive in terra Chanaan, sive in Aegypto.

*Annis quadringentis. [n: (RAB.)]* Sic est jungendum: [0441C] *Accola,* etc., *usque ad* ad distributionem terrae promissionis completus est.

VERS. 7.-- *Judicabo. [n: (ID.)]* Judicium aliquando discretionem significat, ut ibi: *Judica me, Deus, et discerne causam meam [n: (Psal. XLII)]*. Aliquando poenam, ut: *Judica illos, Deus [n: (Psal. V)]*.

VERS. 8.-- *Testamentum circumcisionis. [n: (ID.)]* Foedus sive signum ideo factum, ut populus Israel, etc., *usque ad* signatur vitandam esse jactationem gloriae in circumcisione spiritali.

*Die octavo. [n: (RAB.)]* Octo diebus mysterium circumcisionis nostrae ostenditur, qui per octavam Novi Testamenti (quae in resurrectione Domini, et octo beatitudinibus continetur) a vitiis octava die circumcidimur.

[0441D]VERS. 9.-- *Vendiderunt in Aegyptum.* Breviter narrans transit ad finem, non enim primo Aegyptiis, sed Ismaelitis negotiatoribus, et Madianitis venditus est, et illi vendiderunt eum in Aegyptum Putiphar sacerdoti.

VERS. 14.-- *In animabus.* Hoc secundum editionem Septuaginta interpretum dicitur. In Hebraeo septuaginta tantum reperiuntur.

[n: (RAB.)] Si Jacob et Joseph cum duobus filiis non numerantur, etc., *usque ad* quam pro Hebraica veritate sermonem suum suspectum facere.

VERS. 15.-- *Et descendit.* Secundum situm locorum descensus est de terra promissionis in Aegyptum, [0442A] et quia libertati successerat servitus, Jacob cum progenie descendisse in Aegyptum dicitur.

VERS. 16.-- *Translati. [n: (RAB.)]* Per synecdochen dicuntur translati propter Joseph, cui Jacob, etc., *usque ad, Ferte ossa mea hinc vobiscum [n: (Gen. L)]*.

[n: (BEDA.)] De solo Joseph Scriptura testatur, quod ossa ejus, etc., *usque ad* duodecim patriarchae non sunt sepulti in Arbe, sed in Sichem.

*Et posili sunt, [n: (RAB.)]* Docet Genesis Abraham ab Ephron filio Seor Ethaei, etc., *usque ad* nec Moysi, nec Domino servire voluerunt.

*In sepulcro,* etc. Hoc de solo Jacob, cujus corpus filii de Aegypto tollentes sepelierunt in spelunca duplici, ubi Abraham cum Sara sepultus est, et Isaac cum Rebecca: et ibi Lia condita est: unde civitas [0442B] illa vocatur Hebron, id est conjugium, quia patres ibi cum conjugibus sepulti sunt. Duas autem historias confundit, et alteram alteri implicat. Non enim a filiis Emor filiis Sichem emit Abraham, sed Jacob ab illis emit Sichem; ideo sic jungendum est: Translati sunt in Sichem a filiis Emor filii Sichem: quasi diceretur, in Sichem illam quam emit Jacob a filiis Emor filii Sichem. In Genesi legitur Sichem filius fuisse Emor, unde putant quidam duos fuisse Sichem, quorum alter a Luca dicitur pater Emor, alter a Genesi filius. Quidam jungunt principium et finem sermonis, dicentes, a filiis Sichem, et post inferunt, Emor filii, ut hic locus congruat Genesi.

VERS. 18.-- *Rex alius.* Rex iste diabolus est, qui effeminatos diligit, masculos odit.

[0442C]VERS. 19.-- *Genus nostrum,* etc. Patres nostros dicit, et, genus nostrum, ne patres blasphemare videatur.

VERS. 20.-- *Gratus Deo,* etc. Ostendit beatus Stephanus quod Moyses non blasphemaverit.

VERS. 22.-- *Moyses. [n: (RAB.)]* Moyses idem valet quod *aquaticus,* quia de aqua est assumptus, vel *liniens,* quia inventus est in fiscella, bitumine lita. Moyses typus est Salvatoris, qui, percusso diabolo, genus suum liberavit.

VERS. 24.-- *Vindicavit illum,* etc. Ostendit illum qui injuriam faciebat non esse de genere suo.

VERS. 26.-- *Apparuit illis. [n: (RAB.)]* Sic Christus post ascensionem apparuit per apostolos, litigantibus [0442D] Judaeis et infidelibus qui resistebant apostolis.

VERS. 27.-- *Quis te constituit,* etc. Quasi respondeat Moyses: Nullus, sed: Solus Deus. Non est potestas nisi a Deo. Hinc tale a Christo responsum quidam acceperat: *O homo, quis me constituit judicem aut divisorem super vos [n: (Luc. XII)] Quis te constituit,* etc. In contentione sua illos redarguit jam tunc legi et Moysi fuisse contrarios.

VERS. 28.-- *Nunquid,* etc. Quidam putant illum qui defensus est ex ira rem protulisse.

VERS. 29.-- *Fugit.* Moyses fuit in Madian, id est, Christus in gentes.

VERS. 30.-- *In igne flammae,* etc. Ignis in rubo Spiritus sanctus, peccata populi quasi spinae, quia ardor Spiritus sancti peccata illius populi non consumpsit [0443A] qui densas nequitiae spinas beneficiis Dei opposuit.

[n: (RAB.)] Ideo forma ignis (quae non est imitabilis) ostensa est illis, ne aliquam, etc., *usque ad* quam promptum homini calceamentum tollere.

VERS. 32.-- *Ego sum. Sum,* proprium Dei verbum est, secundum illud: *Ego sum qui sum,* etc.: *Qui est, misit me ad vos.* Serpentes non sunt timendi, ubi Deus praesens loquitur.

VERS. 33.-- *Solve calceamentum.* Hoc nos admonet, ut stantes in Ecclesia (quae est sancta terra), mortuis operibus renuntiemus.

VERS 34.-- *Videns,* etc. [n: (RAB.)] Deus totus est visus, totus est auditus, omnia videt, omnia audit, sed videre et audire dicitur quando miseretur.

[0443B] *Vidi afflictionem. [n: (ID.)]* Qui licet aliquem tentari permittam, non tamen putandum est quod nesciam.

VERS. 35.-- *Quem negaverunt.* Synecdoche. Multi dicuntur negasse, cum unus dixisset, vel forsan quia plures consenserunt uni neganti.

*Principem.* Magna laus, quod princeps et redemptor et eductor populi dicitur.

VERS. 37.-- *Hic est Moyses.* In eos culpam retorquet, quam ipsi inobedientes et increduli in Moysen refundebant.

VERS. 38.-- *Verba vitae. [n: (RAB.)]* Id est, duas tabulas cum Decalogo, et mandata caetera, de quibus dicitur: *Qui fecerit ea, vivet in eis.*

VERS. 40.-- *Ad Aaron. [n: (ID.)]* Quasi ad principem. Quasi ignari Divinitatis loquuntur. Deus enim verus [0443C] non est factus, sed omnia fecit, nec creatura est, sed Creator omnium.

*Fac nobis deos. [n: (ID.)]* Deos dicunt, propter duas columnas, etc., *usque ad* columna ignis in nocte populum praecedebat.

VERS. 42.-- *Militiae coeli.* Militia coeli aliquando dicitur exercitus angelorum, sed in hoc loco, sidera militiam coeli nominat, cum protinus addat, *sidus Dei vestri. In libro,* etc. Quamvis multi sint prophetae, unus tamen liber dicitur esse, et apud Hebraeos unus est liber.

*Nunquid victimas. [n: (RAB.)]* Quamvis necessitate serviendi Deo libarent, mente tamen, etc., *usque ad* semper corde in Aegyptum sunt reversi.

Quaeritur quomodo non obtulerint Deo, cum legatur [0443D] Deo eos quaedam obtulisse, non voluntate, sed metu poenarum? Deus autem non quae offeruntur, sed voluntatem offerentium accipit.

VERS. 43.-- *Figuras,* etc. [n: (RAB.)] Sidus Dei vestri est Lucifer, cui assignaverunt figuras. Iidem dii in figuris et stellis adorabantur.

[n: (ID.)] Quidam sic dicunt sidus Dei vestri, ut ad Deum pertineat verbum, quia non ipsum Dominum, sed ejus sidus susceperunt.

*Et transferam.* Propter haec sacrilegia trans Babylonem ducemini captivi. Non est putandus primus martyr errasse, qui pro eo quod in propheta scriptum est, Trans Damascum ducti sunt, dixit, trans Babylonem: magis enim intelligentiam quam verbum [0444A] posuit, quia trans Damascum ducti sunt in Babylonem, sive trans Babylonem.

VERS. 44.-- *Tabernaculum.* Quia dicebant eum contra sanctum locum agere, ostendit quod in sanctum locum non est locutus blasphemiam

*Secundum formam. [n: (RAB.)]* Quam ei in Sina ostenderat, quia et secundum formam factum, ostenditur ipsum tabernaculum formam fuisse.

[n: (ID.)] Historice cum Jesu dicitur, quia Moyses erat defunctus.

VERS. 46.-- *Ut inveniret tabernaculum.* Id est verum templum, cujus illud figura, quod loco non mutaretur, id est Ecclesiam quam praevidebat futuram firmam et immutabilem, de qua Apostolus: *Firmum fundamentum Domini stat [n: (II Tim. II, 9)]*. Et alibi: [0444B] *Fundamentum aliud nemo potest ponere praeter illud quod positum est, quod est Christus Jesus [n: (I Cor. III)]*.

VERS. 48.-- *Sed non Excelsus. [n: (RAB.)]* Ex sententia Salomonis Judaeos convincit, etc., *usque ad* non in solo templo Judaeorum eum habitare.

*Sicut per prophetam,* etc. De tabernaculo primo, quod fuit umbra et non veritas, prius dixit, postea testimonium posuit dicentis de tabernaculo quod verius fuit. *Si introiero in tabernaculum Domini,* etc., ad ultimam sententiam posuit Deum. Ut *in ore duorum vel trium testium stet omne verbum.*

VERS. 49.-- *Coelum mihi.* Sic demonstrat se circumdare omnia; unde alibi, coelum se palmo metiri, et terram pugillo se concludere asserit.

*Terra autem.* Terrae exemplo designat omnem creaturam [0444C] Creatoris.

## CAPUT VII. (cont.)

VERS. 51.-- *Dura cervice. [n: (RAB.)]* Purgatus a crimine, de quo falsi testes eum arguebant, incipit Judaeos arguere, quia qui sine crimine est, dignus est doctoris officio.

*Et incircumcisis,* etc. Ostendit eis circumcisionem, de qua contra gratiam Evangelii gloriabantur, non valere ad salutem, iis qui cogitationem et auditum habebant immundum.

VERS. 52.-- *Patres vestri. [n: (RAB.)]* Supra *patres nostri* dicebat, persuadendo loquens, nunc increpando, patres illorum tantum vocat, quibus similes sunt in malitia.

*Et occiderunt. [n: (RAB.)]* Tres gradus malitiae eorum [0444D] ponit: primus est, quod spiritui resisterent; secundus quod prophetas persecuti sunt; tertius, quod crescente malitia eos occiderunt.

VERS. 55.-- *Stantem.* Immobiliter, quia non ite rum casurus, vel indicatur habitus auxiliantis, et injurias judicantis, et pro servo pugnantis.

*Video coelos. [n: (RAB.)]* Migraturus a terra, coelos vidit apertos, ut qui terrenam vitam pro Christo contempsit, mereatur haereditatem coeli, et ideo in ipsa passione videt praemium.

*Filium hominis.* Cum Christus sit Filius Dei, maluit tamen appellare Filium hominis, ut confundatur Judaeorum infidelitas, qui eum ut purum hominem crucifixerunt, quem Deum credere noluerunt.

[0445A]VERS. 57.-- *Et ejicientes. [n: (RAB.)]* In hoc se implere legem glorificabant. Moyses enim de blasphemante dixit: *Educ eum foras extra castra, et lapidet eum populus [n: (Lev. XXIV)]*.

VERS. 58.-- *Domine Jesu, suscipe spiritum meum,* in coelum quod video apertum. Christus dixit Patri: *Pater, in manus tuas commendo spiritum meum.* Stephanus, quasi servus Domino, *Domine,* etc.

*Quia nesciunt. [n: (RAB.)]* Multi eorum, occidendo Stephanum, aestimabant se implere legem, quia blasphemum eum credebant. Hoc et Christus praedixerat: *Veniet,* inquit, *hora, ut omnis qui interficit vos arbitretur se obsequium praestare Deo [n: (Joan. XVI)]*.

VERS. 59.-- *Obdormivit.* Pulchre dictum est, *Obdormivit,* et non, *Mortuus est,* quia obtulit sacrificium [0445B] dilectionis, et obdormivit in spe resurrectionis. Sancti non moriuntur, quia in melius mutantur, et vita temporalis in aeternum vertitur.

*Saulus autem,* etc. Non quidem lapidavit, sed lapidantibus consensit. Unde periret, nisi gratia Dei et poenitentia ei subveniret; quia qui faciunt et consentiunt, digni sunt morte.

## CAPUT VIII.

VERS. 1.-- *In illa die. [n: (RAB.)]* Qua Stephanus occisus est, non quia tunc solum facta, sed quia ab illa die coepit persecutio magna, occiso uno de principibus Ecclesiae.

*Ecclesia.* Collectio vel congregatio, sive vocatio. *Dispersi sunt.* Hoc est quod Dominus praecepit: *Cum [0445C] persequentur vos in civitate ista, fugite in aliam [n: (Matth. X)]*. Ejus enim nutu gerebatur: ut occasione tribulationis fieret seminarium Evangelii.

VERS. 2.-- *Curaverunt autem Stephanum viri timorati,* id est, Deum timentes, sive Christiani, qui postea sunt dispersi, sive Judaei timentes Deum etsi nondum Christiani.

VERS. 3.-- *Saulus. [n: (RAB.)]* A Saule persecutore qui rex Israel fuit de tribu Benjamin, de qua et Paulus; etenim juxta antiquorum consuetudinem a majoribus posteri nomina trahunt.

*Devastabat. [n: (ID.)]* Quasi lupus gregem, juxta prophetiam Jacob: *Benjamin lupus rapax mane comedet praedam, sero dividet spolia [n: (Gen. XLIX)]*.

*Trahens.* Trahebat, non occidebat, quia fortasse manus ejus custodiebat Dominus, ne sanguine innocentum polluerentur.

*Dispersi. [n: (RAB.)]* Quamvis timore dispersi, tamen stabiles erant in praedicatione Evangelii.

VERS. 5.-- *Philippus.* De numero disseminatorum fuit, qui primus Christum praedicavit Samariae. Diaconus secundus a Stephano. Secundus post ipsum narratur quasi haeres et ejusdem gradus.

VERS. 6.-- *Intendebant. [n: (RAB.)]* Credebant audientes verba, et videntes signa. Duae causae fidei: Verba praedicationis, et signa virtutum. Ex praesenti capitulo et samaritanae mulieris historia probatur animos hujus gentis ad credendum promptos fuisse, ait Beda.

[0446A]VERS. 11.-- *Magis. [n: (RAB.)]* Magi de singulis philosophantur, de natura mundi, cursu siderum, et motibus. *Seducens.* Seorsum et a veritate ducens, vel in excessum, sive stuporem et admirationem convertens, per praestigias suas. *Dementasset.* Dementare est rationalem mentem absentare.

VERS. 12.-- *Philippo. [n: (RAB.)]* Dicunt quidam istum Philippum fuisse apostolum, et unum de duodecim, sed non videtur verum secundum seriem hujus libri.

*Jesu Christi. [n: (ID.)]* Cujus erant ignari vel (ut praedictum est) in nomine Jesu Trinitatem praedicavit, et qui tantum unam personam de Trinitate perfecte credit, credulitate aliarum duarum carere non potest.

[0446B]VERS. 13.-- *Tunc Simon. [n: (ID.)]* Vel credidit Domino, verbis Philippi et virtute, etc., *usque ad* Ecclesiam fraudulenter ingressi, baptisma furantur.

VERS. 14.-- *Miserunt.* Petrus Joannem sociat sibi, quia virginitas Ecclesiae grata est, et placet.

VERS. 16.-- *In nomine.* Non est sic legendum, *in nomine Jesu tantum,* ut aliae personae excludantur, sed sic: *tantum baptizati erant,* etc., id est necdum confirmati. *Jesu.* Tamen ante, in Patrem credeban et in Spiritum sanctum, sicut alii Judaei. Vel, plena fides unius personae fidem Trinitatis confirmat.

VERS. 17.-- *Imponebant manus. [n: (BEDA.)]* Philippus, qui Samariae evangelizabat, unus de septem, etc., *usque ad* cum tradit Spiritum paracletum baptizatis.

VERS. 19.-- *Potestatem. [n: (RAB.)]* Non baptizandi [0446C] tantum in aqua et praedicandi, sive virtutes faciendi quam habebat Philippus, sed cuicunque imponendi manus, etc.

VERS. 20.-- *Pecunia tua.* Non nostra, qui non cupimus, sed *tua,* quam Spiritui comparas, ut illam pro eo vendas, et illam Spiritu emas. Ideo Spiritum emere volebat, ut aliis vendens eum, plus accipere posset.

*Pecunia. [n: (RAB.)]* Ex hoc exemplum capitur, ut perditorum eleemosyna non recipiatur.

Apostoli nolentes pecuniam, dicunt, *sit tecum,* id est tuam retine, et hoc, in perditionem, ut, pecunia injuste congregata, poenam aeternam luas.

VERS. 22.-- *Poenitentiam age.* Pro cupiditate, et pravo sensu quo putasti de Spiritu commercium [0446D] fieri posse.

[n: (RAB.)] Ut omnes videant id quod es. Non quod ignoret Petrus eum poenitentiam non acturum, sed quia omnibus justum est praedicare, suum facit officium, ut ille sit inexcusabilis. Coram omnibus etiam arguitur ne amplius ab eo fallantur.

*Roga Deum.* Cui patet cor, de quo Propheta: *Quam bonus Israel Deus [n: (Psal. LXXII)]*; quem fallere nemo potest, quia *Spiritus sanctus disciplinae effugiet fictum [n: (Sap. I)]*.

VERS. 24.-- *Precamini.* Causa desperationis non audet ipse precari, sed apostolos rogat, ut pro se precentur, nec pro se audet orare, qui non credit se exaudiendum esse. Apostolis etiam ficte loquitur. [0447A] *Quae dixistis.* Non quae credidi, sed quasi infidelis eis imputat quae ventura sunt.

VERS. 26.-- *Angelus autem.* Post reditum apostolorum, de Philippo historia texitur. *Ad viam,* etc. Nam via descendit, et per viam descenditur ex natura loci.

VERS. 27.-- *Aethiops.* Natura et merito. Aethiops enim tenebrosus. Unde: *Aethiopia praeveniet manus ejus Deo [n: (Psal. LXVII)]*.

*Potens,* etc. [n: (BEDA.)] Regina Aethiopum thesaurarium praemittens, etc., *usque ad, Audi, filia, et vide et inclina aurem tuam [n: (Psal. XLIV)]*, etc.

*Candacis reginae.* Mos erat illius regionis a feminis regi, et eas Candaces vocari.

VERS. 28.-- *Revertebatur.* Incipiebat reverti legens [0447B] Isaiam. Ubicunque in Novo Testamento salutis narratur principium, de Isaia sumitur testimonium, qui interpretatur *salus Domini.*

VERS. 30.-- *Putasne intelligis,* etc. [n: (RAB.)] Suas invicem linguas agnoscunt, vel per doctrinam eunuchi vel per spiritum Philippi.

VERS. 31.-- *Quomodo,* etc. Hic arguit illorum audaciam qui existimant sine doctore Scripturam divinam intelligere.

VERS. 33.-- *In humilitate. [n: (BEDA.)]* Etenim judex omnium, veritatem judicii non reperit, sed sine ulla sua culpa, seditione Judaeorum, et voce Pilati, damnatus est.

*Humilitate. [n: (RAB.)]* Passione qua *humiliavit se factus obediens usque ad mortem [n: (Philip. II)]*.

[0447C] *Tolletur.* Secundus homo de coelo coelestis, sanctitate segregatus a terrenis, vel, de vita in mortem transibit.

VERS. 35.-- *Aperuit. [n: (RAB.)]* Thesaurum scientiae aperuit. Vel aperuit os, ut Spiritus loquatur in eo, secundum illud: *Dilata os tuum, et implebo illud [n: (Psal. LXXX)]*.

Mystice, os Ecclesiae Philippus aperuit, ut ex hoc Gentibus is praedicetur quem prius nesciebant.

*Evangelizavit.* Solvit quaestionem illius interrogantis: *De quo propheta dixit?* Demonstrat autem quod de Jesu prophetatum est.

VERS. 36.-- *Ad quamdam aquam.* Ad hoc enim praedicatio duxerat, ut aqua indigeret, quae de baptismo in via audierat.

[0447D]VERS. 37.-- *Si credis. [n: (RAB.)]* Non ignorabat ejus fidem, sed volebat manifestam confessionem, ut baptizaturis et baptizandis daretur exemplum interrogandi et confitendi.

VERS. 39.-- *Spiritus Domini. [n: (RAB.)]* Vel Spiritus irruit in eum fortiter, sicut et in apostolos, etc., *usque ad* in quos Spiritus descenderat?

VERS. 40.-- *Inventus est.* Ab hominibus qui in raptu non inveniebatur, quia ambulavit in solitudine, vel nimia velocitate.

*Caesaream. [n: (BEDA.)]* Caesaream Palaestinae dicit ubi infra domum habuisse describitur, quae usque hodie demonstratur, necnon et cubiculum filiarum quatuor ejus prophetantium virginum.

## CAPUT IX.

[0448A]

VERS. 1.-- *Saulus autem.* Redit ad hoc quod supra dixerat: *Saulus adhuc devastabat Ecclesiam. Minarum,* etc. Minis terrens caede afficiebat praesentes: dubitatur utrum occideret seu flagellaret, vel utrumque faceret. *Spirans.* Spirat in modum ignis, non ab alio incitatus ipse alios accendebat.

VERS. 4.-- *Et cadens.* Territus ad terram refugit, vel quasi adorans in faciem cadit.

*Quid me,* etc. [n: (BEDA.)] Non ait: Cur persequeris etc., *usque ad, Quandiu uni ex minimis istis fecistis, mihi fecistis [n: (Matth. XXV)]*.

VERS. 5.-- *Ego sum Jesus.* Non Deum vel Dei Filium se vocat, sed humilitatis meae, inquit, infirma suscipe, et superbiae tuae squamas depone.

[0448B]VERS. 7.-- *Surge.* Impiger operare ut bos, et esto doctor Ecclesiae. In lege scriptum est: *Non alligabis os bovi trituranti [n: (I Cor. IX)]*.

*Ingredere. [n: (RAB.)]* Ingressurus civitatem terretur, ne sanctis tristitiam inferat; dehinc Dominus jubetur ingredi, ut fidem discat quam impugnaverat.

*Et dicetur.* Exemplum discendi datur, et superbia increpatur, ut nullus alium indignum existimet a quo doceatur quod ignorat.

VERS. 8.-- *Apertis oculis. [n: (RAB.)]* Ostenditur ei in corpore quod prius patiebatur in anima. Sicut enim apertus oculus sine visu, sic lex inutilis sine fide Christi.

[n: (BEDA.)] Oculis non posset rursus bene videre, nisi prius excaecatus, et propriam sapientiam, quae turbatur, [0448C] excludens, fidei se committeret.

VERS. 9.-- *Et erat. [n: (RAB.)]* Hic datur forma poenitentibus, ut ex triduo incipiant, hoc etiam triduo catechumenorum gradus dedicatur.

*Tribus diebus.* Apparet quod per triduum caecatus lucem gratiae exspectabat, non torpens otio, sed illustratus a Deo coelestia rimabatur. Credibile est quod etiam eo tempore dispensationem Evangelii edoctus sit.

*Non videns.* Quia non credebat Deum tertia die resurgendo mortem vicisse, suo exemplo instruitur, qui tenebras tridui luce reversa mutavit.

*Non manducavit. [n: (RAB.)]* Hoc animae suae acciderat, quae cibum interiorem non habuerat et potum. [0448D] Ex inedia autem corporis et siti ostenditur animam indigentem satiari oportere.

VERS. 10.-- *Anania. [n: (ID.)]* Indicium familiaritatis aliquem vocari suo nomine.

VERS. 11.-- *In vicum. [n: (ID.)]* Vici dicuntur agri, aut civitatibus, aut sibi intrinsecus in civitate proximi.

VERS. 15.-- *Vade,* etc. Non est timendus quasi persecutor, sed amplexandus ut frater: quia mala quae sanctis intulit, paratus est sustinere.

VERS. 17.-- *Introivit.* Impleta est prophetia Isaiae dicentis: *Habitabit lupus cum agno,* id est, Saulus cum Anania.

VERS. 18.-- *Ceciderunt,* etc. [n: (BEDA.)] Serpentis corpus [0449A] squamis tegitur, etc., *usque ad* quod lumen recepit in mente.

[n: (RAB.)] Quod cadunt squamae, similitudo est interioris visionis renovatae de legis velamine.

VERS. 20.-- *Et continuo.* Implet sermonem Domini dicentis: *Qui vult venire post me, abneget semetipsum [n: (Luc. IX)]*, etc.

VERS. 21.-- *Nonne. [n: (RAB.)]* Exemplum dat non erubescendi, ubi potest veritas mutare sententias suas.

VERS. 24.-- *Custodiebant.* Non Judaei, sed cives cum rege suo Aretha, ut ipse scribit ad Galatas. Judaeis enim concordabant Gentiles in persecutione Christianorum.

VERS. 26.-- *Cum autem venisset.* Non quam cito baptizatus est: venit in Jerusalem ad apostolos, sed [0449B] (sicut Galatis scribit) primo abiit in Arabiam, et inde reversus est Damascum; deinde post annos tres venit Jerusalem videre Petrum, etc. Deinde, ut Lucas testatur, venit in partes Syriae et Ciliciae.

VERS. 27.-- *Barnabas. [n: (BEDA.)]* Hic fuit Cyprius genere, Levites, qui pretium agri ad pedes apostolorum supra memoratur attulisse.

VERS. 29.-- *Cum Graecis.* Graeci Judaei dicuntur, quod inter Graecos dispersione sunt nati.

VERS. 30.-- *Caesaream.* Caesarea Philippi civitas est Syriae. Tharsus civitas est Ciliciae.

VERS. 31.-- *Ecclesia.* Talia, ut supra dictum est, in fine narrationum, et principio interseruntur saepe, ad laudem apostolorum et ecclesiasticae fidei. *Et consolatione.* Consolatio in labore datur, unde patet [0449C] quod Ecclesia tentabatur.

VERS. 33.-- *Nomine Aeneam. [n: (RAB.)]* Aeneas signat genus humanum languens, etc., *usque ad* qui infirmatur voluptate carnis, et delectatione saeculi.

VERS. 34.-- *Surge.* Quem de paralysi curaverat, surgere et sternere sibi praecepit, insinuans ut qui fidem in corde perceperat, non solum torporem discutiat, sed etiam opera paret in quibus quiescat.

VERS. 35.-- *Lyddae et Saronae.* Duae civitates fuerunt conversae ad Deum, ideo enim fiebant virtutes in eis.

VERS. 36.-- *Nomine Tabitha. [n: (RAB.)]* Tabitha de Hebraeo in Latinum *Dorcas* transfertur, vel *Damula,* ut in quisbusdam exemplaribus invenitur.

*Dorcas.* Allegorice: Dorcas est damula vel caprea: [0449D] significat autem animam studio virtutis sublimem, sed hominum opinione contemptibilem. Interpretationem autem nominis Lucas ponens, mysterium inesse significat. Haec animalia morantia in montibus, acute vident: unde ab acumine visus dorcades Graece vocantur. Sic meritis operum excelsi superius intendunt, et sibi circumspecte invigilant, simpliciter vivunt discreto gradu operis, quasi fissa ungula incedunt, verbum Dei assidua meditatione ruminant.

VERS. 39.-- *In coenaculo. [n: (RAB.)]* In loco superiori ponitur, vel propter altitudinem meriti, vel propter sublimitatem miraculi, quod faciendum erat de ea.

VERS. 40.-- *Ejectis. [n: (ID.)]* Juxta exemplum Christi [0450A] filiam archisynagogi principis resuscitantis hoc factum est, ad vitandam elationem, vel ne indigni signum viderent. *Aperuit. [n: (BEDA.)]* Rectus est ordo resurgentium, ut prius oculos mentis aperiat, postea agnita voce Petri resedeat, lumen suae circumspectionis amissum recipiat, ut ad doctrinam eorum qui adjuvant, vivat. *Aperuit oculos.* Isti sunt tres gradus resuscitationis.

VERS. 41.-- *Dans autem.* Contacta manu Petri Tabitha resurgit, quia anima languens in peccatis, nullo melius ordine quam sanctorum exemplis convalescit.

## CAPUT X.

VERS. 1.-- *Vir autem,* etc. [n: (RAB.)] Merito perfectionis et opere virili hic centurio dicitur vir, secundum [0450B] illud: *Vir erat in terra Hus, nomine Job.*

*Cornelius. [n: (BEDA.)]* Non virtutibus ad fidem, sed fide pertingebat ad virtutes. [n: (GREG.)] Cornelius, cujus eleemosynae ante baptismum angelo testante, etc., *usque ad* in fide vero solidatur per opera.

VERS. 2.-- *Religiosus,* etc. [n: (RAB.)] Haec omnia bono naturae, etc., *usque ad* sine virili semine, id est, doctrina magistri concepisse credatur.

VERS. 3.-- *Is vidit. [n: (RAB.)]* Non in nocte, non in somnis, quia Gentiles grosso sensu, etc., *usque ad* sicut prius in Petri et Joannis exemplo ostensum fuit.

*Angelum Dei. [n: (ID.)]* Non Satanae. In hoc excusantur apostoli gentibus praedicantes et eas baptizantes: quomodo enim zelaretur ab homine quod manifestabatur [0450C] ab angelo? *Introeuntem,* ad se forsitan, vocantem cum, et datur excusandi occasio Petro Judaeis contra eum disceptantibus et dicentibus: *Cur introisti ad viros praeputium habentes [n: (Act. XI)]*, etc. *Corneli.* Familiaritas ostenditur, qua nomen gentilis hominis notitiae angelorum est insertum.

VERS. 5.-- *Et nunc mitte viros,* etc. [n: (RAB.)] Hic incipit retributio, ut qui misericors est misereatur tui Deus, quia: *Beati misericordes, quoniam misericordiam,* etc. [n: (Matth. V)].

*Joppen. [n: (ID.)]* Civitas est terrae promissionis mari Tyrrheno proxima, et in ipsius orientali littore sita, in quam Jonas descendens intravit navem, ut fugeret.

VERS. 6.-- *Hospitatur,* etc. Hospitatur Petrus in [0450D] domo Simonis, id est, obedientis, qui est coriarius, quia doctor Ecclesiae ibi libenter habitat, ubi sunt obedientes, qui castigant corpus et servituti subjiciunt, transgressi fluctus saeculi libertate mentis. Constantia enim fidei fluxam gloriam mundi et terrores contemnunt.

VERS. 7.-- *Et cum discessisset. [n: (RAB.)]* Non ait, cum evigilasset Cornelius, quia ei nec per somnium, nec in exstasi, sed manifeste angelus visus est.

*Militem. [n: (ID.)]* Non dicit domesticos metuentes Dominum, quia in principio dixerat eum religiosum fuisse, timentem Dominum cum omni domo sua.

VERS. 9.-- *Appropinquantibus,* etc. Alia littera: *Apparentibus illis,* scilicet qui a Cornelio missi sunt, [0451A] id est, ita propinquantibus, ut videri possent a domo Simonis coriarii.

[n: (RAB.)] Pro, *in superiora,* alia littera habet, *in coenaculum,* et bene: quia gentilis populus est quasi superior domus: Synagoga vero est infra, quia mundo immersa.

Dicens *in superiora,* significavit Ecclesiam, relicta cupiditate terrenorum, conversationem in coelis habituram. Sexta hora Petrus inter preces esurit, salutem utique mundi, quem Jesus sexta aetate saeculi quaerere et salvare venit: quod indicavit cum eadem hora super puteum Samariae sedit.

VERS. 10.-- *Cum esuriret. [n: (RAB.)]* Salutem gentium compatiendo esurit, quae nunc in visione ostenditur, quae ideo sexta hora est visa, quia sexta aetate [0451B] saeculi est facta.

VERS. 11.-- *Coelum apertum. [n: (BEDA.)]* Apertio coeli revelatio est sacramentorum coelestium proxime futura gentibus. Designat autem in hoc coelos gentibus esse apertos, et introitum esse pandendum.

*Vas quoddam. [n: (ID.)]* Vas illud designat Ecclesiam, etc., *usque ad* per quos Ecclesia coelesti dono imbuta sublimatur.

*Linteum.* Pro Ecclesia, pro candore sanctitatis, et mortificatione carnis. *De coelo in terram. [n: (RAB.)]* Inde monemur, ut ubi caput nostrum est et radix (cujus rami sumus) illuc penetret anchora spei nostrae.

VERS. 12.-- *Omnia quadrupedia.* Omnes gentes crediturae et in unitatem corporis Christi assumendae, ut omnes efficiantur membra ejus.

[0451C]VERS. 13.-- *Occide.* Munda, mortifica, et macta, ut hostias Deo facias, ut eruti de vetustate in novitatem transeant.

VERS. 14.-- *Mundacavi,* etc. [n: (BEDA.)] Qui manducat cibum foris positum in suum trajicit corpus. Praecepit ergo gentes per incredulitatem, foris positas, societati Ecclesiae (quam Petrus significat) inseri.

[n: (ID.)] Gentiles Petrus immundos putabat, etc., *usque ad* sed in sola Dei dilectione constringat.

VERS. 21.-- *Descendens. [n: (BEDA.)]* Descendere de tecto, et ad praedicandum ire jubetur, etc., *usque ad, Sanctorum vero conversatio est in coelis [n: (Philipp. III)]*.

*Ecce ego,* etc. Ostendit se scire adventum illorum, humilitatis etiam dans exemplum, dimittens circuitum [0451D] verborum.

*Quae causa est,* etc. Spiritus adesse milites dixit, et qua de causa venerant tacuit, quia ad conservandam humilitatem aliquando prophetiae spiritus ex parte animum tangit, et ex parte non tangit.

VERS. 22.-- *Responsum accepit.* Eleemosynis et orationibus ejus per angelum respondit Dominus. *In domum.* Per hoc suadent quia angelus jussit introire in domum ejus, quamvis gentilis esset.

VERS. 23.-- *Introducens,* etc. Hic incipit communio apostolorum cum gentibus, quia descenderat ad eos, qui audierant ab angelo praeceptum ut intrarent in domum gentilis, ideo gentiles hospitio recepit.

VERS. 24.-- *Convocatis cognatis,* etc. Duplex [0452A] causa convocationis; proximitas cognationis, et amicitia.

VERS. 27.-- *Et loquens,* etc. [n: (BEDA.)] Communionem aequalitatis meruit sanctitas actionis, sicut in Ananiae et Sapphirae culpa zelus ultionis ejus aperuit potestatis.

VERS. 30, 31.-- *Et ecce vir,* etc. Non dicit angelum, adeo alienus erat a fastu, et inquit: *Corneli, exaudita est oratio tua, et eleemosynae tuae in memoria habitae sunt coram Deo.*

*In conspectu Dei. [n: (RAB.)]* In Graeco, *In conspectu Dei adsumus.* Hoc recte dicitur ab eo qui Deo promptus erat obtemperare, credens eum ubique praesentem esse.

VERS. 34.-- *Non est personarum acceptor,* etc. [0452B] [n: (BEDA.)] Patet Deum non esse personarum acceptorem, etc., *usque ad* sed omnes credentes acciperent.

VERS. 37.-- *Vos scitis,* etc. [n: (RAB.)] Sic legendum: Scitis Jesum ut praedicavit Joannes: Jesum a Nazareth, quomodo unxit eum, etc. Vel: hoc praedicavit Joannes, quod unxit eum, non quidem terreno more, sed spiritu et virtute signorum.

VERS. 38.-- *Qui pertransiit,* etc. In Graeco additur, *per quadraginta dies,* non quod quotidie cum illo manducarent et biberent, nam esset contrarium Joanni, qui octo dies interponit quibus eis visus non est, ut tertio manifestaretur, et totidem diebus jejunavit ante mortem, cibo indigens, quod manducavit post resurrectionem jam cibo non indigens. Jejunavit ante mortem, ut nos abstineremus a desideriis [0452C] hujus saeculi. Manducavit, docens per hoc quod nobiscum est usque ad consummationem saeculi. Jejunium est in certamine, quia qui in agone est, ab omnibus se abstinet. Cibus est in spe pacis, quae perfecta erit, cum mortale hoc induerit immortalitatem. Nos autem cum viam Domini carpimus, a vanitate saeculi jejunamus, et futura repromissione reficimur.

[n: (RAB.)] Per quadraginta dies, non assidue, sed quibusdam vicibus in illo quadragenario dierum numero factis.

VERS. 41.-- *Et bibimus. [n: (BEDA.)]* Hic exponit Petrus quod in Evangelio tacetur, post resurrectionem se bibisse cum Christo, nisi forte illic credamus indicatum, ubi ait: *Donec illud bibam vobiscum in regno Patris mei [n: (Matth. XXVI)]*.

[0452D]VERS. 45.-- *Spiritus.* Spiritus, domum Dei est, inquantum eis datur qui per eum diligunt Deum; apud se autem Deus est, etiamsi nulli datur, Patri et Filio coaeternus. Nec, quia illi dant, et ipse datur, minor est illis. Ita enim datur sicut donum Dei, ut seipsum det sicut Deus: *Spiritus enim ubi vult spirat [n: (Joan. III)]*.

VERS. 47.-- *Nunquid aquam,* etc. Quasi Deus quod majus est, prius dedit, et ordinem praeposteravit, nunquid quod minus est, potest prohibere Vos venistis ad hoc ut testes sitis, ergo judicate.

VERS. 48.-- *In nomine Christi.* Cum sit regula Ecclesiae, baptismum tradi in nomine Trinitatis. Lucas tamen testatur in nomine Jesu Christi illum dari. Quod Ambrosius solvens, dicit per unitatem nominis [0453A] mysterium plenum fieri, quia qui Christum dicit, et Patrem a quo Filius, et Spiritum sanctum etiam designat: qui etiam Patrem dicit, et Filium et Spiritum paritet ostendit: et qui Spiritum nominat, Patrem a quo procedit Spiritus, et Filium, cujus etiam Spiritus est, nuncupat. Unde, ut rationi copuletur auctoritas, etiam in Spiritu baptizatur, secundum illud: *Vos autem baptizabimini in Spiritu sancto [n: (Act. XI)]*, et Apostolus: *In uno Spiritu baptizati sumus [n: (I Cor. XII)]*.

## CAPUT XI.

VERS. 6.-- *Quadrupedia terrae,* etc. [n: (RAB.)] Miror quosdam hoc interpretari super escis, etc., *usque ad* mysterium hujus visionis exposuit.

VERS. 18.-- *Ergo et gentibus,* etc. Hoc est quod in [0453B] Job legitur: Ab Aquilone aurum veniet, et ad Deum formidolosa laudatio, quia prius frigido gentium in pectore splendor fidei exortus est, et pro eadem inopinata fide, Judaea Deum tremendo glorificat.

VERS. 19.-- *Et illi quidem,* etc. Revertitur ad id quod dixerat: igitur qui *dispersi erant, pertransibant evangelizantes verbum.* Interserta est autem narratio de Philippo, Petro, Joanne, Paulo.

VERS. 20.-- *Erant autem quidam. [n: (RAB.)]* Non de illis qui fuerant dispersi ab Jerusalem, sed, etc., *usque ad* inter Graecos conversati sunt in dispersione.

VERS. 21.-- *Multusque numerus. [n: (BEDA.)]* Jam post revelationem evangelicae syndonis (in qua sancta animalia superna spe quiescerent) coepit Ecclesia crescere, cum per exteras provincias, insulas et civitates [0453C] non solum Judaeis, sed etiam gentibus Evangelium praedicatur.

VERS. 22.-- *Et miserunt Barnabam. [n: (RAB.)]* Barnabas virilis in bonitate. Barnabas saepe in hoc libro laudatur, ne ob indignitatem meriti apostolatu caruisse credatur, qui postea ab apostolis gentium apostolus est ordinatus.

VERS. 23.-- *Et hortabatur,* etc. Nihil mutavit vel addidit, sed perseverantiam docuit, quia vera et plena fides erat in eis.

VERS. 25.-- *Tarsum.* Dictum est enim superius quod fratres deduxerunt eum nocte Caesaraeam et dimiserunt Tarsum. *Ut quaereret Saulum.* Ecce bonitas Barnabae, qui non solus praesumit docere plebem, sed apostolatus quaerit consortem.

[0453D]VERS. 26, 27.-- *Discipuli, Christiani. In his,* etc. Videntur discipuli in hoc non servasse mandatum Dei dicentis: *Nolite solliciti esse de crastino [n: (Matth. VI)]*. Sed constat non hoc eum improbare, si quis humano more ista procuret, sed non pro eis Deo militet, ut in opere suo non regnum Dei, sed temporalia intueatur. Ad hanc ergo regulam hoc praeceptum redigitur, ut in horum provisione regnum Dei attendamus: sed in militia Dei ista non cogitemus.

*Prophetae. [n: (RAB.)]* De quibus dictum est: *Et prophetabunt filii vestri [n: (Joel. II)]*. Laus est Antiochiae quo multi perfecti conveniebant.

## CAPUT XII.

VERS. 4.-- *Quatuor quaternionibus.* Quaternio [0454A] dicitur princeps quatuor militum. Sicut enim centurio centum, ita quaternio quatuor sub se milites habet.

*Volens,* etc. [n: (RAB.)] Amplior enim gratia esset, si ipsi eum occiderent Judaei, quia princeps erat, non ipse Herodes, sicut et Jacobus.

VERS. 6.-- *Milites, vinctus,* etc. [n: (RAB.)] Quatuor difficultates cumulant custodiam: milites, catenae carcer, custodes.

VERS. 7.-- *Lumen.* Signum praesentiae angeli Dei cujus praesentia soli Petro lumen praebebat, nec aliis refulgebat.

*Percussoque. [n: (RAB.)]* Tactum corporalem, corpore ex aere sumpto, potuit habere angelus.

VERS. 11.-- *Ad se reversus.* A culmine contemplationis ad hoc reversus est, quod in intellectu communi [0454B] prius fuit.

VERS. 13.-- *Processit puella,* etc. Et Dominum de tumulo egressum prima omnium mulier discipulis nuntiavit, ut ubi abundavit delictum, superabundaret et gratia.

VERS. 15.-- *Angelus ejus est. [n: (HIER.)]* Magna dignitas animarum: ut unaquaeque ab ortu nativitatis habeat angelum in custodiam sui delegatum.

[n: (ID.)] Quod autem unusquisque nostrum habeat angelos, etc., *usque ad* isti sunt qui ascendunt et descendunt super Filium hominis.

VERS. 17.-- *Tacerent,* etc. Donec narraret virtutem: vel tacere jubet, ne clamore gaudentium adventus ejus in civitate cognoscatur.

VERS. 23.-- *Confestim,* etc. Dum impietatem illicitae [0454C] adulationis non exhorreret, respiciens paulo post imminentem et insistentem capiti suo vidit angelum, eumque sensit continuo exitii sui ministrum, quem prius noverat provisorem bonorum. Inde continuis septem diebus ventris dolore cruciatus, vitam violenter abrupit.

## CAPUT XIII.

VERS. 1.-- *Erant autem in Ecclesia,* etc. Iidem erant prophetae et doctores. Vel, alii eorum prophetae, alii doctores fuerunt.

*Niger. [n: (RAB.)]* A colore, si Latinum est. Vel, *ascendens* interpretatur, si Hebraeum.

VERS. 4.-- *Missi a Spiritu sancto. [n: (RAB.)]* Ab hominibus dimissi, mox a Spiritu sancto mittuntur ad Seleuciam. Dux itineri eorum fuit, qui eos separavit [0454D] a caeteris.

*Abierunt Seleuciam. [n: (ID.)]* In quibusdam exemplaribus invenitur: *Abierunt Seleuciam, quae est Salamina;* duo autem sunt nomina unius civitatis.

VERS. 7.-- *Sergio Paulo.* Duo unius nomina sunt, Sergius et Paulus.

VERS. 8.-- *Elymas. [n: (RAB.)]* Elymas, secundum quosdam interpretatur, *Dei mei mensura,* vel *Magus,* et ideo resistebat.

*Avertere. [n: (ID.)]* Eum qui incoeperat converti, a fide ad transgressionem volebat convertere juxta nomen suum.

VERS. 9.-- *Saulus. [n: (ID.)]* Saulus interpretatur *Tentatio respicientis,* vel *securitas,* vel *mirabilis.*

[0455A] *Qui et Paulus. [n: (BEDA.)]* A Sergio Paulo proconsule (quem fidei subegit) sortitus est nomen Pauli.

Apte gentium apostolus de gentili nomen sortitur.

[n: (RAB.)] A Sergio Paulo dictus est apostolus, Paulus, e c., *usque ad, Ego sum minimus apostolorum [n: (I Cor. XV)]*.

VERS. 11.-- *Et nunc,* etc. *Eris caecus,* etc. Oportuit Paulum miracula agere ad consummationem apostolatus, quem diu contra stimulos calcitrantem Dominus elegerat.

VERS. 14.-- *Antiochiam Pisidiae. [n: (RAB.)]* Ad differentiam alterius Antiochiae, ut creditur; sed a multis eadem esse putatur.

*Sederunt. [n: (ID.)]* Quasi audituri legem, non praedicaturi. Ecce exemplum humilitatis.

[0455B]VERS. 19.-- *Terra Chanaan,* etc. [n: (RAB.)] Id est promissionis, quae ideo (ut plerisque videtur) Israeli est data, etc., *usque ad* et ideo maledici meruit.

VERS. 20.-- *Dedit,* etc. Tempus judicum transit ad probandam patientiam Dei.

VERS. 26.-- *Vobis. [n: (RAB.)]* Judaeis. *Non veni nisi ad oves quae perierunt domus Israel [n: (Matth. XV)]*. Vel vobis, qui estis dispersi, quia (ut sequitur) habitatores Jerusalem repulerunt illud.

VERS. 27.-- *Judicantes. [n: (ID.)]* Jesum esse reum mortis. Vel, judicantes voces prophetarum, id est non credentes: qui enim detrahit fratri, detrahit legi, et judicat legem, quanto magis Christo detrahentes?

*Sancta David fidelia. [n: (BEDA.)]* Isaias Novi Testamenti mysteria praegustans, ait: *Constituam vobis [0455C] testamentum aeternum sancta David fidelia.* In Hebraeo: *Et feriam vobiscum pactum sempiternum misericordias David fideles.*

VERS. 35.-- *Non dabis,* etc. [n: (ID.)] Post resurrectionem non moritur, mors illi ultra non dominabitur, et ideo dicit sancta fidelia, id est incorrupta et aeternaliter permansura.

VERS. 41.-- *Videte contemptores.* In Graeco: Audite contemptores, et respicite et disperdimini.

*Admiramini. [n: (RAB.)]* Sic junge: *Admiramini et dispergimini* ab Assyriis et Chaldaeis, novissime a Romanis, quia opus operor utriusque vindictae. *Non credetis,* etc. Vel propter utriusque vindictae magnitudinem, non credere dicuntur donec completae fuerint.

[0455D]VERS. 43.-- *Et colentium. [n: (ID.)]* Bene legitur *colentium Deum,* sicut in Graeco habetur. Significat autem eos qui natura gentiles erant, sed religione Judaei, Graece vocati proselyti.

VERS. 46.-- *Primum. [n: (ID.)]* Primo filiam principis curare venit Jesus, sed mulier fluxum sanguinis patiens praeripuit sanitatem. *Aeternae vitae.* Non quia scirent vitam aeternam esse quam respuebant, sed ex suo sensu et fide sua locuti sunt apostoli.

VERS. 47.-- *Sic enim,* etc. [n: (ID.)] Prophetia est praeceptum immobile nobis: primum dicitur, deinde infertur Prophetae testimonium ad personam Patris loquentis ad Filium.

*Posui te.* Non ait, *Posui vos,* quia quod Christo [0456A] dicitur, hoc ad apostolos, qui membra ejus sunt, pertinet. *Posui te in lumen gentibus. [n: (BEDA.)]* Hoc dictum est specialiter Christo, et tamen idem sibi dictum esse arbitrantur apostoli, quia membra ipsius sunt: sicut propter ejusdem corporis unionem dictum est, *Saule, Saule, quid me persequeris?* etc.

VERS. 48.-- *Praeordinati.* Ordo hic est, ut post labores praesentes et mortificationem carnis, vita sequatur.

VERS. 50.-- *Religiosas mulieres. [n: (RAB.)]* Sive de Judaeis qui legis religionem servabant, sive de gentibus religionem salvare incipientes.

VERS. 51.-- *Excusso pulvere,* etc. Secundum praeceptum Evangelii, excutitur pulvis in testimonium quod inanem fecerunt laborem.

[0456B] [n: (RAB.)] Merito excutitur pulvis, quia in judicio sic a Christo ejicientur, sicut *pulvis quem projicit ventus a facie terrae [n: (Psal. I)]*. Si vero apostolos reciperent, pedes suos, id est sensus, a pulvere, id est vitiis, solverent.

## CAPUT XIV.

VERS. 6.-- *Confugerunt. [n: (RAB.)]* Fuga apostolorum non plus fuit ex timore, quam amore verbi Dei. *Et universam,* etc. Quod in Graeco sequitur: *Deus autem pacem fecit,* quidam Latini codices minus habent.

VERS. 10.-- *Levaverunt. [n: (RAB.)]* In hoc notatur petulantia. Vel, altior erat sententia quam sua lingua barbara et unius Dei ignara.

VERS. 12.-- *Coronas. [n: (ID.)]* Ut faciem templi juxta [0456C] ritum gentium ornaret, vel eis (quasi diis immolaturus) imponeret. Mos erat gentilium: ut deorum suorum honori sacrificantes sumerent coronas, victimis simul coronatis.

VERS. 16.-- *Implens cibo,* etc. [n: (ID.)] De carnalibus loquitur, quia laetitia est de cibis et vino quod laetificat cor hominis.

VERS. 18.-- *Traxerunt. [n: (ID.)]* Ad lapidandum sicut cadaver, de hoc ipse ad Corinthios: *Semel lapidatus sum [n: (II Cor. XI)]*, etc.

VERS. 21.-- *Ut permanerent in fide. [n: (ID.)]* Contra multas tribulationes: quia multitudo tribulationum fidei poscit perseverantiam. *Quoniam per multas tribulationes.* Labor praemittitur, dehinc regni introitus praedicatur, quia spes praemii solatium est [0456D] laboris.

## CAPUT XV.

VERS. 2.-- *Seditione.* A Paulo et Barnaba, contra illos, qui haec dicebant.

*Statuerunt. [n: (RAB.)]* Scilicet hi qui descenderant de Judaea, etc., *usque ad* ad fidem venisse probatur.

VERS. 6.-- *Conveneruntque apostoli. [n: (ID.)]* Hic datur exemplum faciendi conventus, ad discernenda ea quae fidei sunt necessaria.

VERS. 7.-- *Per os meum. [n: (ID.)]* Non alterius ex apostolis, quasi dicat: Qui primus praedicavi gentibus, primus ab eis jugum legis excutiam. Nam eunucho nullus apostolorum praedicavit: sed Philippus diaconus, et gratuito impletus est dono.

[0457A]VERS. 9.-- *Fide purificans. [n: (CHRYS.)]* A sola fide, inquit, illa assecuti sunt, et non operibus vel circumcisione. Etenim haec non dicunt solum pro gentibus rationem reddentes, sed etiam illos a lege abducere cupientes: verum jam hoc nondum dicunt.

VERS. 12.-- *Tacuit autem omnis multitudo.* Notandus ordo loquendi vel loquentium, quia singulis loquentibus tacent, primum Petro.

VERS. 13.-- *Et postquam,* etc. [n: (CHRYS.)] Hic erat episcopus Ecclesiae Hierosolymitanae, etc., *usque ad* ubi scilicet et finem imponit operibus.

VERS. 16.-- *Revertar et reaedificabo,* etc. Revertar ad gentes, quas prius dixerat ingredi vias suas, cui sensui firmando Jacobus testimonium intulit. [0457B] Hoc aperte testimonium concordat verbis Simonis.

[n: (RAB.)] Umbra legis, quae traditionibus Pharisaeorum corrupta, Domino revelante, id est Domino in carne apparente, per gratiam est erecta, ut non tantum Judaei, sed etiam gentes nomen ejus requirant.

VERS. 17.-- *Super quas invocatum. [n: (ID.)]* Secundum illud: *Invocabunt sacerdotes nomen meum super filios Israel [n: (Num. VI)]*; et alibi: *Moyses et Aaron sacerdotibus ejus [n: (Psal. XCVIII)]*, etc.

*Invocatum est.* Pro futuro, more prophetico.

VERS. 19.-- *Ego judico. [n: (RAB.)]* Recte judicandum erat, quod trium testimonio firmatur, duorum apostolorum et prophetarum.

VERS. 20.-- *Et suffocatis.* Suffocatum est morticinum, [0457C] de quo Ezechiel dicit: *Omne morticinum et captum a bestia de avibus et pecoribus, sacerdotes non comedant [n: (Ezech. IV)]*. Hoc praeceptum convenit servare illis, qui uncti sunt oleo spirituali, ne comedant illud, cujus sanguis non est effusus, quod epistola apostolorum servandum decrevit.

*Et sanguine. [n: (RAB.)]* Effusione humani sanguinis, etc., *usque ad* sed ut casti sint et abstineant.

VERS. 22.-- *Tunc placuit. [n: (ID.)]* Dicente Petro narrantibus Barnaba et Paulo, judicante Jacobo Jerosolymorum episcopo, merito placuit sententia. *Placuit mittere Antiochiam.* Missi a Christo legati suos possunt mittere legatos.

VERS. 23.-- *Apostoli et seniores.* Apostolorum [0457D] communis titulus praeponitur, ne aliqua dissensionis relinquatur occasio.

*Fratribus ex gentibus. [n: (RAB.)]* Primum styli beneficium est, quod apostoli gentiles vocant fratres, id est unius Dei filios. *Salutem.* Eclipsis, quia latitudine charitatis omne verbum angustius est, et ideo nullum verbum ponitur, ut omnia simul bona eis velle intelligantur.

VERS. 24.-- *Evertentes animas.* In Graeco: *Evertentes animas vestras, dicentes: Circumcidi oportet, et observare legem quibus non mandavimus.*

VERS. 28.-- *Visum est.* Id est placuit. *Spiritui sancto.* Qui arbiter suae potestatis, ubi vult spirat, et quae vult loquitur.

[0458A] *Spiritui sancto. [n: (RAB.)]* Et nobis humano quidem sensu, sed sano.

*Et nobis.* Non tamen solum voluntate nostra, sed instinctu ejusdem Spiritus.

*Quam haec necessaria. [n: (RAB.)]* Haec necessaria sunt sine quibus non est salus, sed circumcisio necessaria non est: verum ea quae vobis fieri non vultis, alii ne faciatis.

VERS. 29.-- *Ut abstineatis vos,* etc. [n: (TERT.)] Propterea igitur quoniam utraque species, etc., *usque ad* quorum munditia magis ad Deum pertinet, quam intestinorum.

VERS. 34.-- *Visum est autem [n: (RAB.)]* Materia est futuri sermonis: *Solus autem Judas abiit Jerusalem.*

VERS. 39.-- *Dissensio.* Non in hoc delinquebant, [0458B] quia non omnis commotio est peccatum, sed irrationabilis, et quae juste non fit. *Assumpto Marco.* Hic erat affinitatis vinculo conjunctus Barnabae, unde et leguntur fuisse consobrini. Barnabas a Paulo dimissus, patriam insulam repetiit, et nihilominus opus Evangelii sibi injunctum exercuit.

VERS. 40.-- *Electo Sila. [n: (RAB.)]* Ad hoc remanere eum fecit Dominus, juxta illud: *Visum est autem Silae ibi remanere,* ut Paulo cooperaretur sicut Marcus Barnabae. Fuit enim in hoc divinum consilium.

## CAPUT XVI.

VERS. 1.-- *Viduae filius. [n: (RAB.)]* Vel Judaeae. Eam vero fuisse genere Judaeam, apparet ex hoc quod ait *patre gentili* fuisse oriundum.

[0458C]VERS. 3.-- *Et circumcidit. [n: (ID.)]* Timotheum circumcidit pro scandalo Judaeorum, ne legem Moysi videretur damnare, sed eam quasi non necessariam gentibus non imponere. Titum non circumcidit, ne occasionem circumcidendi acciperent gentes ab eo. Et quod est quod dicit: *Sed propter subintroductos fratres falsos,* etc.

VERS. 4.-- *Custodire dogmata, quae erant. [n: (ID.)]* Non praedicabant quod ipsi fecerant, sed id quod propter voluntatem Dei apostoli decreverant. Et est exemplum recte docendi etiam quod non feceris. In figura hujus facti feminalibus induebantur sacerdotes, velut seminaturi opus non autem tanquam facturi.

VERS. 5.-- *Et ecclesiae quidem,* etc. [n: (ID.)] Hoc es [0458D] superioribus capitulis saepius expositum, cum diximus hujusmodi sententia superiorem claudi narrationem, et initium fieri sequentis.

VERS. 7.-- *Tentabant ire. [n: (ID.)]* Permittuntur apostoli velle, sed non ire, etc., *usque ad* Lucas in Bithynia, etc.

VERS. 9.-- *Vir Macedo.* Angelus illius gentis assimilatus viro Macedoni, proprietate linguae, vel forma speciali, vel judicio verbi.

*Adjuva nos. [n: (RAB.)]* Hoc ex persona hominis dictum, non enim angeli humano auxilio indigent. Vel hoc dicit angelus propter illos quibus praesidet, ut baptizentur et salvi fiant.

*Adjuva nos.* Ostendit Macedones vel angelos a [0459A] Deo inspirari, vel aliquos doctores coepisse doceri.

VERS. 11.-- *Samothraciam.* Thracia, Neapolis et Philippi, civitates sunt.

VERS. 12.-- *Aliquot, conferentes.* In quibusdam libris invenitur: Conferentes verbum Domini die sabbati.

VERS. 14.-- *Purpuraria.* Regina induta regali purpura vel purpurae textrix, vel purpuram vendens, significat Ecclesiam quae purpuram vendit, dum sanguinem pro Christo fundit, ut vita mercari possit. Purpura recte sanguinem colore et natura designat, quia de sanguine conchyliorum est confecta. Lydda apostolum, cum sociis suis domum intrare coegit: quia repulsam praedicationem a Judaeis Ecclesia devoto corde suscepit.

[0459B]VERS. 15.-- *Coegit nos. [n: (RAB.)]* Hic datur exemplum vel duo exempla dantur: unum hospites cogendi, alterum ad nuper conversos intrandi.

VERS. 17.-- *Subsecuta Paulum. [n: (ID.)]* Quamvis obviasset, non in facie, sed post eos clamat femina, servans pudicitiam.

VERS. 23.-- *Miserunt eos in carcerem. [n: (ID.)]* Per hoc major virtus est liberantis. Ad idem spectat et quod sequitur: *Misit in interiorem carcerem, et pedes eorum strinxit ligno.*

VERS. 25.-- *Media autem nocte,* etc. Orandum est media nocte et in periculis servanda diligentia orationis.

VERS. 26.-- *Terrae motus factus est magnus,* etc. Devotio orantium et virtus orationis exprimitur, [0459C] quia illis in carcere hymnos canentibus, laus eorum terram movet: carceris fundamenta concutit, ostia aperit, catenas vinctorum solvit.

VERS. 29.-- *Procidit,* etc. [n: (RAB.)] Propter potentiam et scientiam: potentia, quia terraemotu ostia sunt aperta: scientia, quia cognovit Paulus cur se vellet interficere: ideo prae omnibus Paulo et Silae procidit ad pedes.

VERS. 33.-- *Lavit plagas eorum. [n: (BED.)]* Pulchra rerum varietas. Quibus plagas vulneris lavit, per eos plagas criminis amisit. *Continuo. [n: (RAB.)]* Velocitas obedientiae signatur. Nescit tarda molimina Spiritus sancti gratia.

VERS. 34.-- *Cumque perduxisset, apposuit eis mensam,* etc. [n: (ID.)] Optimum utriusque exemplum: [0459D] ingressus domus, et mensae appositio.

## CAPUT XVII.

VERS. 4.-- *Et de colentibus gentilibusque.* Id est, et de his qui gentilem ritum Judaismo mutaverunt, et de his qui gentiles permanserant multi ad Christum confluebant.

[n: (RAB.)] Prima causa malitiae est quod ii sint de vulgo; secunda quod et mali erant prae vulgo.

VERS. 6.-- *Trahebant Jasonem. [n: (BED.)]* in Graeco: *Jasonem et quosdam alios fratres.* Unde intelligendum est Jasonem fratrem et fidelem fuisse.

VERS. 7.-- *Regem alium. [n: (RAB.)]* Praeter Caesarem. Hoc contra decretum Caesaris erat, unde in Evangelio: [0460A] *Omnis qui se regem facit, contradicit Caesari [n: (Joan. XVIII)]*. Apostoli vero contradicebant Christum regem esse Judaeorum, id est confitentium, unde et Judaei ipsum Christum accusabant.

VERS. 13.-- *A Paulo.* Qui erat dux verbi: et ideo postea solus dimissus est, ut iret de Macedonia ad mare.

VERS. 15.-- *Profecti. [n: (RAB.)]* Ab Athenis fratres illi qui duxerunt Paulum, profecti sunt. Quidam de Sila dictum putant et Timotheo, quod de Macedonia ad Paulum profecti sint.

VERS. 18.-- *Epicurei. [n: (ID.)]* Vocantur sic ab auctore suo, qui dicitur voluptatis assertor. Stoici Graece, Latine elementa; qui contendebant paria esse peccata, id est omne peccatum uniforme esse.

[0460B] *Quid vult seminiverbius.* Seminiverbius est qui verbum seminat; vel seminiverbius, id est sermologus; quia semen est verbum Dei; unde: Si vobis seminavimus, etc.

[n: (AUG.)] Legimus Paulum apostolum dictum fuisse seminatorem verborum, quod dictum est ab irridentibus, sed non respuendum a credentibus; erat quippe seminator verborum, sed messor morum. Et nos, licet parvuli, nec illi comparandi in agro Dei (quod est cor vestrum) seminamus verbum Dei, exspectantes uberem frugem, vel fructum de moribus vestris.

*Alii vero. [n: (RAB.)]* A Judaeis audierunt vocabulum daemoniorum esse abominabile, et ideo huic abominationi comparant doctrinam Pauli; vel Judaei sunt [0460C] qui hoc dicunt, id est sadducaei.

VERS. 19.-- *Ad Areopagum. [n: (RAB.)]* Nomen est curiae apud Athenas, dictum ab idolo Martis, quod apud eos Arios vocatur.

VERS. 22, 23.-- *Viri Atheniensis,* etc. *Quod ignorantes colitis, hoc annuntio.* Respondet ad hoc quod dixerant vel praemiserant: *Nova quaedam infers,* quasi dicat: Nova quae infero inter vetera vestra habetis. Hoc autem dicit ad persuadendum, ne quasi nova refutent sua verba.

*Ignoto Deo. [n: (RAB.)]* Id est, vero Deo, quem nemo novit ut est, etc., *usque ad* quod tacetur, vel simpliciter scriptum erat: *Ignoto Deo.*

VERS. 24.-- *Deus, qui fecit mundum.* Nota ordinem hujus disputationis, quia primo unum Deum auctorem [0460D] mundi omnium docet esse, in quo vivimus, movemur, et sumus, cujus et genus sumus: ut non solum pro luce et vita, sed etiam pro cognatione generis, diligendus ostendatur.

VERS. 26.-- *Ex uno omne genus hominum.* In Graeco: *ex uno sanguine,* quia sanguis propaginem carnis designat, et per carnem homo intelligitur.

VERS. 28.-- *In ipso enim vivimus. [n: (AUG.)]* Quia id operatur in nobis, quod *vivimus, movemur et sumus,* etc., *usque ad* quia quid non ex ipso de quo dicitur: *Ex ipso, et per ipsum, et in ipso sunt omnia [n: (Rom. II)]*?

*Sicut et quidam vestrorum poetarum.* His qui prophetas non recipiebant, non Moysi, non Isaiae, vel alicujus prophetarum, sed auctorum suorum loquitur [0461A] testimonium, versum Arati ponens, et de falsis eorum quibus contradicere non poterant, suam veritatem conservat et confirmat. *Ipsius enim,* etc. De Arato poeta hoc sumptum est testimonium, non de divina pagina, ne nova videatur inferre.

VERS. 29.-- *Genus ergo,* etc., *non debemus. [n: (RAB.)]* Homo in medio est, habens Deum superiorem, aurum ex argentum, cum caeteris hujusmodi inferiora, quae non debent ei comparari.

VERS. 30.-- *Despiciens Deus. [n: (ID.)]* Id est, ignoscens ut venialia, et tunc despiciens, id est, indigna judicans sua notitia.

VERS. 31.-- *Fidem praebens omnibus. [n: (ID.)]* Resurrectionis suae exemplo: vel statuit judicare, et post sic jungendum est, fidem praebens omnibus quod [0461B] resurgent.

VERS. 34.-- *Dionysius. [n: (BED.)]* Hic est Dionysius qui, postea episcopus Corinthiorum ordinatus, bene rexit Ecclesiam, ad cujus utilitatem etiam multa reliquit volumina, cognomen a loco cui praeerat accipiens. Areopagus est Athenarum curia, nomen trahens a Marte, qui Graece Arios dicitur, pagus, villa.

## CAPUT XVIII.

VERS. 2.-- *Eo quod praecepisset Claudius discedere omnes. [n: (BED.)]* Hoc Josephus nono anno Claudii factum narrat. Suetonius dicit quod Claudius Judaeos Roma expulit.

VERS. 3.-- *Sceno factoriae artis. [n: (ID.)]* Quasi exsules et peregrini tentoria sibi quibus in via utantur aedificant, [0461C] etc., *usque ad* et a ventis insidiarum verbo et opere defendit.

VERS. 6.-- *Sanguis vester. [n: (CHRYS.)]* Hoc facit, ut non solo verbo terreat, et vehementius disserit, utpote multis persuasis.

VERS. 7.-- *Titi Justi, colentis Deum.* Titus Justus aut proprium nomen viro fuit, aut merito justitiae sic cognominatus est. Non fuit hic Titus discipulus Pauli cui ipse Epistolam scripsit, et Cretae episcopum ordinavit; cum quo et Barnabas ascendens Jerosolymam, contulit Evangelium cum apostolis, inquirens in concilio eorum an recte praedicaret per baptisma fidei gentes sine circumcisione salvari, non quia ipse de hoc dubitaret, sed ut mentes dubitantium apostolorum auctoritate confirmaret.

[0461D]VERS. 15.-- *Si vero quaestiones sunt de verbo.* Nunc nimirum declarato et narrato, id est Evangelio: *et nominibus* (Jesus) et (Dei) vel (Dei Patris). In Graeco: *Apprehendentes omnes Graeci Sosthenem,* etc.

VERS. 18.-- *Qui sibi totonderat. [n: (RAB.)]* Qui sibi totonderint caput est incertum, fuere tamen Paulus vel Aquila; vel timore Judaeorum, vel aviditate convertendi eos? Ambigue tamen hoc dictum est, sed secundum Hieronymum, de Paulo est intelligendum.

VERS. 22.-- *Caesaream. [n: (ID.)]* Caesarea metropolis est Cappadociae. Nondum enim in Syriam Phoenicis venerat.

VERS. 27.-- *Contulit multum.* Alia translatio: [0462A] *Profuit multum credentibus,* per gratiam, hoc est quod Apostolus scribit: *Ego plantavi, Apollo rigavit [n: (I Cor. III)]*, etc.

## CAPUT XIX.

VERS. 4.-- *Joannes baptizavit. [n: (BED.)]* Non peccata Joannes suo baptismate remisit, sed poenitentiam docuit. Nam sicut circumcisio in patriarchis signaculum fidei quam habebant fuit : ita et hoc lavacrum populus poenitens quasi signaculum suae devotionis accepit: quod Christi baptisma, in quo fit remissio, figurabat.

[n: (RAB.)] Non est baptisma, quod non datur in nomine Trinitatis. Baptizati a Juda non rebaptizantur, quia in fide Trinitatis; sed baptizati a Joanne, quia [0462B] Joannes in aqua tantum at Christus in Spiritu sancto baptizat. Cum ergo bonus vel malus minister baptizat, si plena est Trinitatis fides, Dominus baptizat; in aqua vero sola a Joanne baptizati, a Paulo sunt baptizati.

[n: (BED.)] Quaestio est, utrum ille qui per ignorantiam forte a non baptizato, sed tamen rectae fidei baptizatus est debeat rebaptizari? Quam hoc capitulo expositam reor. Quid enim differt, an tunc ante initium baptismi Christi, an nunc a quopiam sine susceptione ejusdem quisquam baptizaretur? cum quos Joannes in fide et nomine Christi venturi baptizavit, iterum baptizandos praedicavit, dicens: *Ego baptizo in aqua, ille baptizabit in Spiritu sancto.*

VERS. 7.-- *Erant autem omnes. [n: (RAB.)]* Judicia [0462C] Dei abyssus multa. Ecce Asia apostolorum visitatione indigna, nunc apostolico numero sacrata et prophetiae munere est sublimata. Et notandum quod Spiritus sanctus hic in duodecim discipulos, et supra in centum et viginti (qui numerus perficitur duodenario decies ducto) adventus sui signa monstravit illud in Jerusalem, hoc in Epheso, quae est civitas Graecorum. In quo ostenditur illos tantum (sive de Judaeis, sive de gentibus) spiritum replere, qui sunt in catholica unitate.

VERS. 9.-- *Quotidie disputans in schola. [n: (BED.)]* Ab hora quinta usque ad horam nonam et decimam: sicut traditur a quibusdam: quia horas operi quinque, alias quinque doctrinae, duas dabat cibo et orationi, quod nulla tamen auctoritate firmatur. *In [0462D] schola tyranni. [n: (RAB.)]* Tyranni nomen positum est pro dignitate, vel est proprium nomen, et interpretatur *continens* eos, vel *confirmans.*

VERS. 10.-- *Per biennium.* Hoc tempore, Paulus in Epheso scripsit primam Epistolam ad Corinthios.

VERS. 12.-- *Semicinctia [n: (RAB.)]* Vestes ex uno latere pendentes, vel zonae sive vestes nocturnae, vel genus sudarii, quo Hebraei utuntur in capite.

VERS. 13.-- *Exorcistis.* Excogitavit Salomon, et docuit suam gentem modos exorcismi, id est conjurationis quibus immundi spiritus expulsi non audebant ad homines reverti. Fit autem hoc per reprobos ad condemnationem ipsorum et utilitatem eorum qui vident et audiunt: quia licet illos despiciant [0463A] qui signa faciunt, tamen Deum honorant, ad cujus invocationem fit.

VERS. 14.-- *Septem filii,* etc. [n: (BED.)] Quoniam Satanas transfigurat se in angelum lucis, etc., *usque ad* ostendit de quibus custodibus Ecclesiae praecipitur: *Capite nobis vulpeculas quae devastant vineas [n: (Cant. II)]*.

VERS. 19.-- *Multi autem ex eis qui curiosa fuerant sectati. [n: (BED.)]* Magicae artis industriam: cujus sectatores merito libros incendunt, licet pretio magno aestimatos, quia daemones (quibus servierant) Jesum appellare et apostolos ejus vident honorare.

VERS. 21.-- *His autem expletis,* etc. [n: (CHRYS.)] Sat diu conversatus in civitate, etc., *usque ad* ita ubique contexit opera.

[0463B] *Romam videre. [n: (RAB.)]* Hanc prius non viderat forsitan, vel quia levem ducebat tribulationem quam ibi passurus erat; *videre* tantum dicit, non autem multa pati.

VERS. 22.-- *In Macedoniam. [n: (RAB.)]* Transire volebat de Asia, in qua est Ephesus, in Europam, ubi Macedonia et Achaia sunt; et sic rursus ire in Asiam, id est Jerusalem cum eleemosyna, de qua scripsit Corinthiis.

VERS. 28.-- *Magna Diana Ephesiorum. [n: (BED.)]* Quam Demetrius perituram dixit Dianam, illi econtrario magnam esse mirantur.

VERS. 32.-- *Alii autem aliud clamabant.* Illud aliud quod clamabant erat, vel ut raperentur in theatrum, vel quod alius esset Deus magnus, vel [0463C] quod aliud idolum, vel etiam in Paulum opprobria jaciebant.

VERS. 34.-- *Vox facta est una omnium, quasi per horas duas clamantium: Magna Diana Ephesiorum.* Merito extrahunt Judaei scribam Alexandrum de turba illa quae tota Dianam adorabat.

VERS. 37.-- *Neque sacrilegos, neque blasphemantes deam vestram. [n: (RAB.)]* Sacrilegi dicuntur a profana diligentia. Sacrum enim mundum et profanum significat.

VERS. 40.-- *Et cum haec dixisset.* Hoc loquitur quasi Judaeus, nolens Judaeos ab idolorum cultoribus occidi; aut quasi Christianus locutus est.

## CAPUT XX.

[0463D]VERS. 2.-- *Ad Graeciam.* Graecia provincia Achaiae; ad hanc venit Paulus post Macedoniam: quia sic proposuerat, ut supra dictum est; transit autem a Macedonia et Achaia ire Jerusalem.

VERS. 4.-- *Sosipater.* In Hebraeo Sosipater interpretatur idem esse quod *narrans dispersionem,* vel *salvans dispersos.*

VERS. 7.-- *Una autem sabbati.* Nomen diei dicitur, ut sit praeparatio virtutis faciendae et dicendae.

[n: (BED.)] Coenaculum, altitudo charismatum. Nox, obscuritas Scripturarum, etc., *usque ad* subjunxit: *Haec autem sunt duo Testamenta.*

VERS. 9.-- *Eutichus,* etc. [n: (ID.)] Hebraice *amens,* Graece *fortunatus* interpretatur, etc., *usque ad* memoria [0464A] etiam magistri jam discessuri arctius menti infigatur.

VERS. 10.-- *Cum descendisset Paulus, incubuit. [n: (ID.)]* Descendit et incubuit, complexus est, etc., *usque ad* et sole justitiae afflante, redivivus adducitur. *Anima enim ipsius in ipso est. [n: (RAB.)]* Id est non ex toto discessit, vel rediit. Hoc propter incredulos dixit, ut: *Non est mortua puella, sed dormit:* sic enim desperatio tollitur.

VERS. 16.-- *Pentecosten.* Constat Paschae tempus et Pentecostes temporibus apostolorum celebratum esse.

VERS. 31.-- *Memoria retinentes. [n: (RAB.)]* Quod ipsis dixerat, vult illud esse memoria retinendum, non enim parva est custodia, divini praecepti memoria.

[0464B]VERS. 35.-- *Beatius est. [n: (ID.)]* Hoc in Evangelio non legitur, non enim omnia scripta sunt, sed Paulus forsitan hoc ab apostolis audivit, vel a Spiritu sancto accepit, vel potest dici quod, si non verba, sensum istum Jesus indicavit, dicens: *Omni petenti da;* et alibi: *Nolite accipere aurum,* etc. [n: (BED.)] Non illis qui relictis omnibus secuti sunt Dominum, divites eleemosynarios praeponit, sed illos maxime glorificat, qui cunctis quae possident in semet renuntiantes, nihilominus laborant operando manibus ut habeant unde tribuant necessitatem patienti. Vos igitur episcopi, estote solliciti de alendis pupillis, etc.

## CAPUT XXI.

VERS. 1.-- *Cum autem,* etc. *Coum, Rhodum, inde [0464C] Pataram. [n: (RAB.)]* Cous et Patara insulae sunt.

VERS. 8.-- *Philippi evangelistae.* Ob promptum praedicationis officium evangelista meruit vocari.

VERS. 9.-- *Huic autem erant filiae. [n: (RAB.)]* Alibi filiae Philippi apostoli prophetissae leguntur fuisse, sed veritati hujus loci non est contradicendum, nisi fortasse uterque filias prophetissas habuisse intelligatur.

VERS. 11.-- *Haec dicit Spiritus sanctus. [n: (BED.)]* Prophetas veteres imitatur, qui dicere solebant: *Haec dicit Dominus Deus,* quia Spiritus sanctus, aeque ut Pater et Filius, Dominus et Deus est, nec eorum separari operatio potest quorum natura et voluntas una est.

VERS. 21.-- *Dicens non debere. [n: (BED.)]* Quasi dicerent: In doctrina Christi damnas velut sacrilega, [0464D] etc., *usque ad* sed Judaei non prohibebantur.

*Neque secundum.* Non sunt prohibiti eo tempore Judaei in Christum credentes, secundum legem ingredi, stante adhuc templo et sua religione, quamvis in sacramentis Novi Testamenti salutem habituri, sed credentes ex gentibus prohibebantur ad legem converti, qui tamen legis mandata ad mores et munditiam corporis pertinentia, ut est: *Non concupisces,* etc., diligenter observare jubebantur. Quadruplex synodus Jerosolymis habita est: prima fuit de electione alterius apostoli pro Juda; secunda de electione septem diaconorum; tertia de circumcisione non imponenda illis qui credebant de gentibus; quarta haec de Judaeis illo tempore non prohibendis [0465A] (ubi necessitas exigeret,) legalibus caeremoniis initiari propter scandalum eorum qui putabant apostolos legem Moysi sicut idololatrae dogmata damnare.

VERS. 24.-- *Quia quae de te,* etc. Non enim ita reprobas legalia sicut dictum est, si autem ideo celebraret, ut actione simulata suam occultaret sententiam, non hoc diceret Jacobus.

VERS. 27.-- *Cum autem septem dies,* etc. Nondum consummati erant, sed eorum cursus agebatur adhuc, etc., *usque ad* ne venirent Romani et tollerent locum et gentem.

VERS. 35.-- *Et cum venisset ad gradus.* Gradus non descensionis de templo, sed ascensionis in castra significat.

[0465B]VERS. 37.-- *Graece nosti? [n: (RAB.)]* Interrogatio est vel affirmatio, quia (ut putatur) tribunus Graeca lingua loquebatur, vel, ne Judaei cognoscerent.

VERS. 39.-- *A Tarso,* etc. [n: (ID.)] Quo captus cum parentibus commigravit.

## CAPUT XXII.

VERS. 3.-- *Natus in Tarso. [n: (BED.)]* Natus in oppido Galilaeae Giscali nomine fuit Paulus, etc., *usque ad* sic Christus, in Bethleem natus, Nazarenus est appellatus.

*Aemulator legis.* In Graeco: *Aemulator legis Dei existentis,* secundum illud: *Testimonium illis perhibeo, quod aemulationem Dei habent, sed non secundum scientiam [n: (Rom. X)]*.

[0465C]VERS. 7.-- *Saule, Saule. [n: (RAB.)]* Quaedam exemplaria habent: *Saul, Saul,* ut ostendatur de nomine Saulis Saulum nominatum esse.

VERS. 9.-- *Audierunt. [n: (ID.)]* Intellexerunt, sed solum sonum vocis Pauli, vel ejus qui Paulo loquebatur.

VERS. 10.-- *Et ibi. [n: (ID.)]* Exemplum humilitatis, contra doctores non disputandi, nec de nobis praesumendi, quasi a Deo simus edocti.

VERS. 13.-- *Saule frater, respice. [n: (ID.)]* Duo erant in oculis Pauli, excaecatio et illuminatio: et ideo merito credidit.

VERS. 14.-- *Praeordinavit te. [n: (ID.)]* Conveniens ordo: primo, praeordinatus in praescientia Dei; deinde cognoscit veritatem, videt Justum, audit ex ore [0465D] ipsius; postea fit testis eorum quae cognovit, vidit, audivit.

VERS. 17.-- *Fieri me in stupore mentis.* Hoc non narrat ad elationem, sed propter necessitatem, ut videatur idoneus evangelizare gentibus.

VERS. 20.-- *Consentiebam.* Confitendo quod consensit, notat quia non occidit, nisi caedens accipiatur pro occidens, vel occidere curans.

VERS. 28.-- *Ego multa summa.* Alia editio manifestius insinuat quid dixerit tribunus. Dixit tribunus: tam facile dicis civem Romanum te esse? ego enim quanto pretio civilitatem possedi istam.

*Civilitatem.* Id est socialem inter cives conversationem, vel reipublicae administrationem. Non enim [0466A] tribunus civitatis Romanae civis esse non posset, sed consortium civitatis emerat, ut esset particeps. Paulus eo magis erat civis Romanus, quod non comparando, sed hoc nascendo habebat.

## CAPUT XXIII.

VERS. 3.-- *Percutiet te. [n: (RAB.)]* Non dicit *percutiat,* quia prophetia est, non maledictio, etc., *usque ad* sed inspiratione divina dixit Apostolus.

VERS. 5.-- *Nesciebam, fratres.* Id est non cognoscebam esse Ananiam; vel subtiliter dicit se nescire principem, quia sacerdotium Judaeorum reprobatum est.

VERS. 9.-- *Quid si spiritus? [n: (RAB.)]* Hic apparet juxta Hieronymum sadducaeos spiritum non confiteri [0466B] et angelos, et ideo Pharisaei spiritum nominant et angelum, quia hoc noverant contrarium esse illis.

VERS. 10.-- *Ne discerperetur Paulus ab ipsis. [n: (ID.)]* Sadducaeis volentibus eum rapere, vel ab utrisque simul contendentibus.

VERS. 12.-- *Devoverunt se dicentes.* Graece, anathematizaverunt: hoc verbum quantae sit auctoritatis norunt qui anathemate sacerdotali a societate Christi et Ecclesiae alienantur.

VERS. 23.-- *Parate milites ducentos,* etc. [n: (RAB.)] Hoc fieri jubet, ne eum Judaei auferrent, et ipse tribunus criminis accusaretur apud praesidem, tanquam accepturus pecuniam a Judaeis, et pretium mortis Pauli.

## CAPUT XXIV.

[0466C]

VERS. 14.-- *Patri et Deo meo. [n: (RAB.)]* Cujus filius demonstror, non *servus,* ut in aliis codicibus habetur.

VERS. 21.-- *Nisi de una hac. [n: (ID.)]* Hoc loquitur per antiphrasim, sciebat enim hoc eis placere: quasi dicat nihil commisi, nisi quia praedicavi quod et ipsi credunt.

VERS. 23.-- *De suis ministrare. [n: (ID.)]* Discipulis et sociis; aliter, jussit non prohibere quemquam ministrare ei de suis rebus vel facultatibus.

VERS. 25.-- *Tremefactus,* etc., *et sperans. [n: (ID.)]* Sic junge: tremefactus et sperans, pro his duobus dimisit eum liberae custodiae, prae timore Dei et spe pecuniae.

[0466D]VERS. 27.-- *Reliquit Paulum vinctum. [n: (ID.)]* Utrum Felix vivens an moriens Paulum reliquerit, incertum est; sed tamen melius videtur, quod vivens Judaeis gratiam praestiterit.

## CAPUT XXV.

VERS. 1.-- *Festus ergo cum venisset in provinciam,* etc. [n: (RAB.)] Palaestinae provinciam intellige, sicut Palaestinae praesides alii semper aliis succedentes a Romanis mittebantur.

VERS. 18.-- *De quibus,* etc. [n: (ID.)] His causis, vel rebus, sive verbis: de quibus ego suspicabar, id est ab accusatoribus exspectabam, vel mala de quibus suspicabar; aliter, de quibus, id est accusatoribus [0467A] suspicabar malum: quia nullam causam dignam morte deferebant.

VERS. 19.-- *Sua superstitione. [n: (RAB.)]* Amborum, id est Pauli et Judaeorum legem vocabat superstitionem.

VERS. 23.-- *Cum multa ambitione. [n: (ID.)]* Id est multa turba ambiente eos, vel cum multo desiderio Paulum audiendi. Pro ambitione in Graeco ponitur phantasia, id est multiplex apparatus et pompa regalis officii: qua illam ambiente undique stipabatur.

## CAPUT XXVI.

VERS. 8.-- *Quid incredibile? [n: (RAB.)]* Vel sic: Rex quid dicis? incredibile judicatur apud vos? etc., [0467B] interrogando, quasi dicat: Non est incredibile. Suscitavit quidem ante mortuos in exemplum futuri, vel suscitat.

VERS. 10.-- *Cum occiderentur detulit sententiam. [n: (ID.)]* Alia editio: Occidendisque detulit sententiam, id est qualiter occiderentur ipse sententiam dedi. *Detuli sententiam.* Judicavi illos occidendos: non ait occidi, nisi forte ad occisionem pertineat quod sequitur: *Puniens eos,* etc., *et amplius insaniens,* etc.

VERS. 14.-- *Contra stimulum. [n: (ID.)]* Hucusque sine stimulo restitisti, sed nunc si resistis contra stimulum calcitrabis, quod satis durum est. Stimulus est ipsa correctio.

*Insanis, Paule. [n: (BED.)]* Insaniam putat, quod homo vinctus loco defendendi accepto, etc., *usque ad* et [0467C] Propheta: *Non respexit in vanitates et insanias falsas [n: (Psal. XXXIX)]*

VERS. 24.-- *Multae te. [n: (RAB.)]* Philosophi gentium multa legendo sectas commutabant. *Ad insaniam,* subaudi mutabilitatis; vel insaniam dicit resurrectionem mortuorum, quam annuntiat.

## CAPUT XXVII.

VERS. 1.-- *Ut autem judicatum est eum navigare,* etc. In Graeco: Ut judicatum est nos navigare in Italiam, tradiderunt Paulum et quosdam alios vinctos centurioni.

VERS. 2.-- *Adrumetinam. [n: (RAB.)]* Id est ad Romam navigantem secundum quosdam, sed melius derivatur de nomine civitatis Africae quae Adrumetis dicitur.

[0467D]VERS. 5.-- *Venimus Lystram. [n: (BED.)]* Pro Lystra, in Graeco Smyrna scriptum est. Hieronymus vero Myrrham ponit.

VERS. 9.-- *Jejunium. [n: (RAB.)]* Fames magna in navigio infirmiores reddens nautas. Alii dicunt tunc fuisse quadragesimam ante natale Domini, quod non est probabile. Melius jejunium septimum putandum est, in quo occisus erat Godolias. Vel dies jejunii decimi in Januario, quando cognoverunt in Babylone captivi templum esse destructum.

VERS. 12.-- *Portum,* etc. [n: (ID.)] Portus Cretae dicitur qui est in Phoenice e regione Cretae: portum autem Cretae petebant, quia Cretam navigabant.

[0468A] *Ad Africum,* etc. Africus stat inter meridianam plagam et occidentalem, magis vergens ad occidentalem; Corus inter septentrionalem et occidentalem, plus deflexus ad occidentem; et provincia Phoenicis Cretam habebat ad occidentem.

VERS. 13.-- *Asson. [n: (RAB.)]* Nomen est loci sic vocati, quia inde solvebantur naves in mare progredientes.

VERS. 14.-- *Typhonicus.* Alia translatio: ventus tempestuosus.

*Euroaquilo. [n: (RAB.)]* Id est Boreas, ventus inter aquilonem et orientem; hic ventus erat contrarius navi navigaturae in Phoenicen.

VERS. 17.-- *Syrtim. [n: (ID.)]* Angustia sive tribulatio dicitur Syrtis.

[0468B]VERS. 21.-- *Oportebat quidem,* etc. [n: (ID.)] Quasi dicat: Deum non audistis, quod supra hortabatur eos Paulus; vel oportebat me audito, id est ut audiretis me.

VERS. 26.-- *In insulam autem quamdam oportet nos devenire. [n: (ID.)]* Quasi dicat: Pro signo est prophetia veritatis de insula, ut, cum ad illam venerint, de salute sua certi sint.

VERS. 27.-- *In Adria.* Regio est ad quam navigabant; vel, nomen cujusdam freti in Tyrrhenc mari, seu potius videtur nomen illius terrae de qua Adriaticus sinus vocatur. Aliter, Adria pluraliter accipitur pro scopulis, et ideo putabant nautae regionem apparere. In libro Hebraeorum nominum, [0468C] Adria, continens mala, vel locus malorum dicitur.

VERS. 34.-- *Sumere cibum. [n: (BED.)]* Nemo saeculi tempestates evadit, nisi qui pane vitae pascitur, et qui in nocte tribulationum, sapientiae, fortitudini, temperantiae et justitiae innititur, auxilio Domini coruscante portum salutis consequitur, ita ut saeculo expeditus, flammam dilectionis qua calefiunt interiora, quaerat.

VERS. 37.-- *Eramus universae animae. [n: (RAB.)]* Non ait viri, quia fortasse erant et mulieres; vel, propter confusionem Christianorum, militum et nautarum ita dicitur.

VERS. 41.-- *Bithalassum. [n: (BED.)]* Graeci Thalassan vocant mare, etc., *usque ad* et mare a Graecis dicitur Thelasson.

## CAPUT XXVIII.

[0468D]

VERS. 2.-- *Pyra. [n: (RAB.)]* Quidam dicunt pyram nomen ligni esse.

VERS. 8.-- *Dysenteria* vel *dysin. [n: (BED.)]* Est passio intestinorum. *Salvavit eum.* Cur infidelem infirmum prece salvat, qui Timotheum, Trophimumque infirmos fideles sic tractat, ut unum curet, alterum relinquat? nisi quia ille per miraculum foris sanandus erat, qui interius non vivebat: hoc autem non indigebant, qui intus salubriter vivebant.

VERS. 13.-- *Puteolos.* Puteoli locus est ultra Romam ubi Virgilius fecit balnea medicinalia, singula propriis inscripta titulis (ut dicitur) contra [0469A] quam, scilicet valerent aegritudinem. Unde Salernitani invidia ducti, supervenientes in manu forti, titulos destruxerunt, et aedificia mutilaverunt.

VERS. 15.-- *Audissent fratres. [n: (RAB.)]* Christiani Romae habitantes unde? patet Paulum non primo praedicasse Romanis.

[0470A]VERS. 30.-- *Conductu.* Id est in libera custodia per quam conducebatur, vel in sua concione qua contra Judaeos disputabat.

VERS. 31.-- *Sine prohibitione. [n: (RAB.)]* Post passionem Domini vigesimo quinto anno, etc., *usque ad* Petrus et Paulus martyrio coronati sunt.

english:
## THE PROLOGUE OF THE BLESSED JEROME.

[0425C]

*See among his works.*

## CHAPTER ONE.

VERS. 1.-- *I made a discourse.* That is, I wrote: because to write is to work. Or he says it thus, because by his deeds he deserved to be the writer of the Gospel. *I made.* The whole book of the Gospel is called one discourse, in that it has one sense: or the singular stands for the plural. The Gospel is a good announcement, by which is announced rest after labour, a kingdom after servitude, life after death. *Of all things.* Of the sayings and deeds of Christ which he judged worthy of his office or fit for his dispensation. *O Theophilus.* Theophilus is the same as friend of God, or lover of God: and if thou art a friend of God, it is written for thee. [0425D] *Which Jesus began to do.* From the baptism of John by which Jesus was baptized, *until the day* on which he was taken up into heaven: because Luke wove the discourses concerning that whole time, who at the end of the Gospel wrote thus: *When he had blessed, he departed from them and was carried into heaven. To do.* [var: Vulg. Luc. 24:51 *dum benediceret illis*, "while he was blessing them"] He appoints or instructs a good teacher, one who does what he teaches.

VERS. 2.-- *Giving commandment to the apostles* to preach the Gospel *through the Holy Spirit,* through whom the Gospel was preached, because he inspired the words and bestowed confidence. Or, *giving commandment through the Holy Spirit,* that is, what the Son commands, this the Holy [0426C] Spirit also commands. Or, he gave the commandment on account of the Spirit, because he would not command unless the Spirit were about to come. *He chose.* This turns to the praise of the apostles, whose acts he purposes to write. *Taken up.* Taken up by the Divinity, or by a cloud, as true man.

VERS. 3.-- *Alive.* A living and proper body, not a phantasmal one, which the apostles also recognized as most well known. Or alive, in that after death he was living. Or alive, that is, no more to die. *Through days.* Yet he did not appear to them through forty continuous days: for John says that after the day of the resurrection four other days intervened. After which he appeared again through forty: because he had been dead for forty hours, for forty days he confirms that he lives. And by the forty [0426D] a type of the present age may be understood, in which Christ is engaged in the Church: or because man, consisting of four elements, is instructed against the transgression of the Decalogue.

VERS. 4.-- *Eating together with them.* He announces the signs of a true body, because not by one sense of the body, but by sight, by hearing, by touch, by appearing, by speaking, by eating together, he proved that he had risen. *The promise,* which he promised through Joel, as is had in what follows: and if it was made by Christ, yet it will be fulfilled by the Father. Or it is called *of the Father,* because it is promised in his Word, that is, in Christ.

[0427A]VERS. 5.-- *For John. [n: (BEDA.)]* When the Lord said: For John baptized with water, but you, etc., *as far as* that which was not done in the baptism of John.

Baptism is given in two natures, namely the bodily and the spiritual: because the man who is baptized consists of two: namely of body and of soul, yet baptism is one, as the man is one.

*But you,* etc. When Peter denied, the apostles were not baptized; not with water, but with the spirit: for after the resurrection it was said: *But you shall be baptized with the Holy Spirit.* For they had not yet been confirmed by the resurrection of Christ and by the mission of the Spirit. But as circumcision was not necessary to the just before it was commanded to Abraham and to his posterity: so [0427B] after the sacrament of the New Testament, that is baptism, was given in the place of circumcision by the Lord saying: *Unless a man be born again of water and the Holy Spirit [n: (Joan. III)]*, etc., it is certain that none belongs to the body of Christ save the baptized, apart from those to whom the passion is reckoned in place of baptism. Likewise it is written when Paul was baptized: and it is not written when the other apostles were baptized: but we ought to understand that they were baptized on account of that: *Unless a man be born again,* etc.

VERS. 7.-- *It is not for you to know.* He does not say, it will not be, but *it is not:* noting that they are still weak, and therefore not fit for the knowing of the secret: but when he says: *It is not for you to know,* he shows [0427C] that he himself knows, whose are all things that are the Father's, but that it is not expedient for them to know, but that they should so live as though they were to be judged daily. *Which the Father.* The time of that kingdom, he says, is so secret that it lies open only to the knowledge of the Father, *but you shall receive the power of the Holy Spirit,* that what through the weakness of the flesh you cannot do, you may be able to do out of the power of the Holy Spirit. *In his own power.* This he said excusably as true man, but there is only one power of the Father and of the Son and of the Holy Spirit: the Son also is the power of the Father.

VERS. 8.-- *But you shall receive.* The knowledge of the times is taken away, but the divine help of which they stand in need is applied: in this manner, when something is taken from children, another thing is given lest they be utterly saddened. *Of the Holy Spirit coming upon you.* When the Spirit shall come upon you, he will not bring the kingdom [0427D] of Israel, or the kingdom of God in Israel, as you think, but he will bestow upon you the power of bearing witness of me, and the time of that kingdom is so far off, that first the fame of the Gospel shall run through not only Jerusalem, but all the borders of Judaea and of Samaria, and even the bounds of the world round about. *In Jerusalem and in all Judaea.* The consequence of order is preserved in the names of the places: to Jerusalem succeeds the nearest province of Judaea, to which Samaria is joined by situation, and thereafter the fellowship of the whole earth is brought in. *In Jerusalem.* Mystically: in the vision of peace, in the confession of the true faith: in the keeping of the commandments of God: and he foretold that they would preach among those who shall have made themselves strangers from the earth, through whom, as through the spokes of a wheel, from the middle of the earth where he wrought salvation, [0428A] spiritual grace and saving doctrine flowed out through the whole world.

VERS. 9.-- *And when he had said these things.* Mark records it otherwise, saying: *And the Lord Jesus indeed, after he had spoken to them, was taken up into heaven [n: (Matth. XXVIII)]*. But because Luke added more significantly: *When he had said these things, he was lifted up,* he shows that, those discourses being finished which he had recorded, the Lord ascended the heavens.

VERS. 11.-- *Galilaeans, why stand you looking up to heaven?* In whom there ought to be a more prudent understanding, because the Galilaeans excelled the rest of the Jews in wisdom. Or, Galilaeans, the changeable, because by the instability of their sense they will have forgotten the commandments of God.

VERS. 12.-- *Then they returned,* etc. The return [0428B] of the apostles from Mount Olivet to Jerusalem signifies the Church, which, ascending from the active into the contemplative, descends again into the active manner of life. For Mount Olivet was called by the ancients the mount of three lights: namely of the lamp shining out from the temple, and of the sun rising on the other side, and of the oil, a natural light on the mount itself: which three things befit perfection, on account of the light of the divine Word shining out from the Church, on account of the brightness of the sun of justice, on account of the lustre of a pure conscience.

VERS. 13.-- *And when they were come in.* In the Greek it is put thus: *When they had entered the city, they went up into the upper room, where were abiding Peter,* etc. In the Greek the order of the names is thus: *Peter and Andrew, James and John, Simon Zelotes and Judas of James. The upper room,* [0428C] etc. [n: (BEDA.)] It is a place in the upper part, signifying that they who are lifted from the earth ascend to the higher things of knowledge and of virtue.

The upper room is called the third roof, a figure of charity built up upon faith and hope. But charity is poured forth in our hearts through the Spirit. *Peter and John.* Peter is put first, because he is prince and shepherd. Peter and John are deservedly put first, who ran together to the tomb, because they loved more than the rest. The first (if it is right to say it) loved more than the rest: the other, Jesus loved most. The catalogue of the apostles is therefore set down, lest outside these any false ones be received: and equal places of each are set down, the degrees of merits distinguishing them.

These are the twelve sons of Jacob; the twelve fountains [0428D] of the desert, which Israel found in Elim; the twelve loaves of proposition; the twelve stones on the vestment of the high priest; the twelve signs of the zodiac; the twelve stones of the altar; the twelve stones lifted out of the Jordan; the twelve oxen under the brazen sea; the twelve stars in the crown of the spouse; the twelve foundations; the twelve gates; the twelve months of the year; the twelve hours of the day; the twelve fruits of the tree of life.

*Zelotes. [n: (BEDA.)]* Zelotes is the same who in the Gospels is called Chananaeus. Chana is interpreted *zeal.* For he was of a village of Galilee where the Lord turned water into wine. He, after James his brother, ruled the Church of Jerusalem.

The son of perdition perishing, the number [0429A] of the apostles remained imperfect, for according to the likeness of the moon the Church waxes and wanes: but old things pass away, and new things are made.

VERS. 14.-- *Mary,* etc. The Virgin is distinguished from the women, who nevertheless is sometimes called woman not for corruption, but for sex. Behold, the beginning of the nascent Church is adorned with the flower of virginity. *In the midst of the brethren.* That is, of the sons, whose Father in heaven is one.

Peter is said to have stood in the midst: as it were condescending with a common compassion. This example is to be taken by the shepherds of the Church.

This number of a hundred and twenty agrees with the age of Moses, that as under this number, Moses being dead, Jesus succeeded, who led the people into the land of promise, [0429B] so to the old law the princedom of Christ succeeded in the Church, leading the true Israel to the kingdom of heaven.

VERS. 18.-- *He possessed a field.* Not because he possessed a field, but because his was the price of the field, who sold the Lord of life. The land of the living being lost, Judas possesses the field of blood and of death by the eternal memory of his crime and of his name. Yet he did not possess the potter's field bought with the price of blood, who forthwith punished in himself the crime of the betrayal, but *he possessed* is said for *he caused it to be possessed.* Some ridiculously expound the field possessed by Judas to be hell. Others think that he possessed that field, from this, that he was buried in it with the strangers. *The bowels.* The bowels, which are the seat of fraud, burst asunder by so great a crime, were not [0429C] able to contain themselves. But deservedly are the bowels poured out through the seat of guile, not through the place of the kiss, that is, the mouth with which he kissed Jesus, though with a false surface, but through the other in which was the venom of hidden malice.

VERS. 19.-- *Their,* that is, of them that dwell in Jerusalem, because although both spoke Hebrew, yet the property of the tongue of the men of Jerusalem differed from the Galilaeans, of whom the apostles were: which is shown in the passion of the Lord, where Peter also, unwilling, was betrayed by his own tongue to be a Galilaean.

VERS. 20.-- *Desolate, and let there be none,* etc. Until Matthias, chosen in his stead, be taken up. Or, let it not be Judas himself who dwells in it, but let another be taken up in his stead, who was judged unworthy of repentance.

VERS. 23.-- *Two.* Clement relates that these two who [0429D] were set up for the lot of the apostolate were of the number of the seventy disciples. *Who was surnamed.* He lingers in the praise of Barnabas: because Matthew has it for praise, that he is chosen by lot. The praise of Barnabas is heaped up, lest he should seem to be rejected as unworthy: which was afterwards declared; because with Paul he is ordained apostle of the Gentiles, having been reserved for that office. *Justus.* It is either Latin or Hebrew: and it is interpreted *sparing,* or *lifted up. And Matthias,* who is interpreted *given,* or *the gift of God*: to whom the gift of the apostolate was conferred by the Lord, or he is interpreted *the cloth of God.* Deservedly is he passed over at small worth in the praise of men, who was just, says Arator.

## CHAPTER II.

[0430A]

VERS. 1.-- *In the same place.* Namely in the upper room, into which they had gone up. He who desires the Spirit treads upon the dwelling-place of the flesh, transcending it by the contemplation of the mind.

VERS. 2.-- *From heaven.* The Spirit is given from heaven, that God may be loved; on earth he is given, that the neighbour may be loved: for twice after the resurrection was he given, for the commending of the two precepts of charity. *A sound.* It may be called the speaking of tongues sounding from the mouth of the apostles. *Spirit.* Before the passion the Spirit was given to the apostles for the grace of teaching and of healings; after the resurrection Jesus breathed the spirit, and said: *Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them [n: (Joan. XX)]*, etc. Which gift he had given to Peter alone [0430B] beforehand: but, as is believed, then by anticipation, now with the rest by completion it is bestowed on Peter also: and the power of forgiving was given to those whom he was sending to the office of preaching.

*Mighty.* By comparison with what went before, the grace of the apostles is called mighty, or the Spirit came in the likeness of a mighty wind. *The whole house.* The Spirit is poured into them sitting in one house, that the unity of the Church may be commended, the third law beginning in the upper room. At the giving of the law the people stood far off for fear; here, at the coming of the Spirit, they had been gathered into one out of love. *Sitting.* That there might be fulfilled what had been said to them: *Sit you here in the city.* Sitting is a token of humility and of stability: by which a seat is prepared for the Holy Spirit, who rests upon the humble.

[0430C] [n: (GREG.)] The Spirit appeared in fire, but through himself, etc., *as far as* and hearts were taught by the voice or by the sound.

VERS. 3.-- *Parted.* The dispersion of tongues was made at the tower, but what pride dispersed, humility gathers together again: in pride is dispersion, in humility concord is made. Behold, the sentence of the Lord is fulfilled which says: *I will not leave you orphans, but I will send the Paraclete Spirit [n: (Joan. XIV)]*, who, being their advocate, spoke for them in all tongues. [var: Vulg. Jo. 14:18 *Non relinquam vos orphanos: veniam ad vos*, "I will come to you"] He brought tongues, who came for the Word, for the tongue has kinship with the word, so that they cannot be separated from one another. So the Word of the Father, that is the Son, and the Holy Spirit are inseparable, nay rather of one nature. *As of fire.* The same Spirit came in fire: because sinners [0430D] *the Spirit purges, enlightens, kindles, burns.* For fire has four natures, *it burns, purges, warms, enlightens.* In like manner the Spirit burns up sins, purges hearts, shakes off torpor, illumines ignorances. Fire is incorporeal and invisible in its own nature; but when some body has been assumed it is seen, appearing of diverse colour, on account of the materials in which it burns. So the Spirit will not be able to be seen, save through the creatures in which he works.

VERS. 4.-- *And they began.* Behold the sign of fulness: a full vessel bursts out. Fire cannot be hidden in the bosom. *With divers tongues.* Because they spoke with all tongues, or, speaking in their own, that is the Hebrew tongue, they were so understood by all as if they spoke in the proper tongues of each, [0431A] according to that of the Prophet: In other tongues and with other lips will I speak to this people, etc.

VERS. 5.-- *Out of every nation,* etc. [n: (RAB.)] As if it were said: Wheresoever born. But the captivity, which was made under Antiochus not many times before, caused the Jews to be born among all nations.

VERS. 6.-- *Confounded.* That confusion is set over against the confusion of tongues, from which Babel obtained its name. So the humility of the apostles answers to human pride. *Every man.* All the tongues are said to be seventy-two: whence also the disciples of the second order were chosen under this number, that the number of the preachers might accord with the number of the tongues.

VERS. 8.-- *We have heard.* In this it was signified that one Church would speak in the tongues of all nations.

[0431B] [n: (BEDA.)] It is asked whether those who were speaking, etc., *as far as* it seemed rather to be a miracle of the hearers than of the speakers.

VERS. 9.-- *Cappadocia,* etc. These five provinces which are set after Judaea do indeed speak Greek: but from the custom of their country there is a diversity in sound. Whence wonderful was the grace in the apostles, which not only taught them the diversity, but also made in their speech the distance of properties in each of the tongues according to the number of the provinces.

VERS. 10.-- *Strangers of Rome.* In the Greek, sojourning Romans, that is, Jews who led a pilgrim life at Rome.

VERS. 14.-- *Jewish men.* That is, there are two causes of prudence, namely that they were Jews, and that they dwelt in [0431C] Jerusalem, which sobriety becomes.

VERS. 17.-- *I will pour out.* By this word he shows the largeness of the gift, because the Spirit was to be given not, as of old, to prophets and priests only, but to all persons everywhere in either sex. *Of my Spirit.* He looks to the diverse gifts while he says this, but not to a diminution of the substance. *Upon all flesh.* What all flesh is he consequently expounds there: *And the sons shall prophesy,* etc.

[n: (RAB.)] Upon all flesh, of male and female, or of the circumcised and the heathen, according to that: *There is not male and female, circumcision and uncircumcision, Barbarian and Scythian, bond and free [n: (Gal. III)]*. [var: Vulg. Gal. 3:28 reads *Non est Judaeus, neque Graecus: non est servus, neque liber: non est masculus, neque femina*; the clauses on circumcision and on the Barbarian and the Scythian belong to Col. 3:11, not to Galatians]

*And they shall prophesy.* The law and the prophets until John: from him the kingdom is preached. But it is one thing to prophesy of [0431D] Christ, another to foretell and to teach things to come.

VERS. 19.-- *And I will give.* Mystically, wonders in heaven are labours in the Church. Signs, upon the earth. Vengeances, upon the earthly. Blood, in martyrdom. Fire, of the Gospel or of the Holy Spirit. Vapour of smoke, the compunction of the soul or of the heart. *Wonders in heaven.* For indeed at the birth of Christ a new star appeared; at his ascending the cross, the sun was darkened and heaven was overspread with darkness.

*Blood.* Not only of the wound, but also of the sweat, when in prayer his sweat became as drops of blood, which is set among the signs of the Deity, because it is not found in human nature. Therefore it signifies [0432A] that the whole world is to be washed by the blood of Christ, that as the tabernacle had been consecrated by the blood of victims, so the faithful people might be dedicated by the blood of the same: and that not only at Jerusalem should there be a place of prayer, but that in every place of his dominion the elect should lift up their hands by prayers to the Lord. *Vapour of smoke.* A vapour, namely, of compunction and of weepings. Because as smoke from fire, so compunction from the ardour of the Holy Spirit.

*The sun shall be turned,* etc. This is believed to have been done partly in the passion of Christ, partly to be about to come before the day of judgment. For then the sun was darkened, but the moon turned into blood could not appear to men: because then (as being in the Pasch) standing as the fifteenth, it had by day been hidden from human sight by the interposing of the earth.

[0432B]VERS. 23.-- *By the determinate counsel. [n: (RAB.)]* In this alone were the Jews blameworthy, that they did it not with an obedient mind.

*And foreknowledge of God,* etc. [n: (ID.)] In the Greek it is thus: *Receiving him thus delivered up by foreknowledge.* For he was delivered by the governor into their power, that they might choose either him or the robber, but life being granted to the robber, they slew Jesus by the hands of the soldiers.

VERS. 24.-- *He hath raised up.* Not by the resurrection usual with the rest and common, which is deferred to the end, but by that which was celebrated on the third day, that the assertion of this resurrection might be a testimony of the Deity.

[n: (RAB.)] He raised up, according to the humanity, which the Jews most greatly hated.

*The sorrows being loosed.* The sense of this sentence seems to be, [0432C] that when the Lord descended to the lower regions the sorrows of the punishments were loosed, because they could not touch him, but according to the Greek, in which it is written: *Loosing through him the sorrows of death, according as it was impossible that he should be held by it,* it is plain that through his descent the saints were freed from the places of the infernal regions; who, although they were in the bosom of Abraham, that is in the consolation of rest, yet were not wholly loosed from the sorrow of death or of hell, because they had not deserved to enter the joys of heaven, until that of the Prophet should come to pass: *In the blood of the testament thou hast led forth thy prisoners out of the pit, wherein is no water [n: (Zach. V)]*. [var: Vulg. Zach. 9:11 *in sanguine testamenti tui emisisti vinctos tuos*, "thou hast sent forth"] For they were bound before they were led forth.

VERS. 25.-- *I foresaw the Lord.* The voice of Christ exulting after the resurrection at the right hand. The left is the present life; the right, the eternal. *That I be not moved.* [0432D] After the resurrection all things will be immovable. *And the tongue hath exulted.* Because rest after labour is given: for he laboured in the hope of eternal life. *Thou wilt not leave.* Let me not again be moved by the corruption of a repeated cross and death. *Thou hast made known to me.* I know that I shall always live. *Thou shalt fill me* with full gladness, that is, I shall not die again. *Because he is at the right hand.* The cause why he is not moved is that the Lord helps at the right hand, the left not prevailing. For if he be not at the right hand, the devil occupies that part, as is said of Judas: *And let the devil stand at his right hand [n: (Psal. CVIII)]*.

VERS. 26.-- *And hath exulted.* In the passion he said: *My soul is sorrowful even unto death [n: (Matth. XXVI)]*: and he began to fear and to be heavy: that he might show himself true man [0433A] in soul and body, and truly passible. But afterwards the soul and the tongue exulted, because by his passion the human race was to be saved.

VERS. 27.-- *In hell.* It is agreed that the soul was not left in hell, which, when those had been taken away for whose sake he had descended, straightway returned to the things above, nor was the flesh corrupted, but glorified by a swift resurrection.

VERS. 28.-- *Thou hast made known to me.* Not only are these things understood of him who, the fulness of divine power and wisdom being once received, destroyed death by himself, rising again to life; but also of the just who, the way of truth having been found through him, will return to life and will be gladdened, seeing his face: because that sight is above all things and is perfect beatitude.

VERS. 33.-- *The promise of the Holy Spirit being received.* [0433B] Christ received it as true man, and as God pours out the Spirit, as Joel says: *I will pour out,* etc. Likewise the apostles receive from him the promise of the Spirit, who in the Gospel is said to be about to be sent by the Father. *He hath poured forth this,* etc. He who before said that Jesus was raised up by God, now raising the faith of his hearers higher, declares him to be the Lord, whom he affirms to have poured forth the Spirit: for this is the sign. And beautifully has he used the word of pouring out: which he recorded above that the prophet Joel had set down, that from this also it may be established that he himself is the Lord Jesus, who before the assumption of flesh was wont to speak in the prophets, who gives signs and wonders in heaven and on earth, who saves all that call upon him. And the rest which the prophet describes, he fulfils as true God.

[0433C]VERS. 34.-- *Sit thou at the right hand. [n: (RAB.)]* Manifestly Peter, from this psalm, the kingdom of Christ not earthly, but heavenly, etc., *as far as* in the other, he is Lord of the same.

VERS. 36.-- *Him Lord.* Setting down the name of majesty and of power, he shows him to be one to whom every creature ought to be subjected. Christ is the name of royal or of pontifical dignity. In the law kings and pontiffs were anointed, in a figure of him. *And Christ.* He is truly Christ, anointed with all the fulness of the Holy Spirit, who of the same Spirit gave powerfully to whom he would. *Jesus whom,* etc. Jesus is Lord and Christ, one person existing in two natures, because born eternally of the Father in the Divinity, made temporally in the humanity, when by the working of the Holy [0433D] Spirit he was incarnate in the womb of the virgin.

VERS. 37.-- *Pricked.* The prophecy of Joel is fulfilled, because after the fire of the Holy Spirit follows the vapour of compunction. Smoke is wont to draw out tears, they begin to weep who had mocked, they beat the breast, they give prayer to God as a sacrifice, that they may be able to taste that blood, to be saved by him, which they had before called down upon themselves and upon their sons.

## CHAPTER II. (cont.)

VERS. 38.-- *In the name.* In the honour, or in this form, because in one the faith of the three is contained.

VERS. 39.-- *And to all.* This is referred to that testimony of prophecy which he set last, namely *Whosoever shall call upon the name of the Lord shall be saved:* which pertains especially to the calling of the Gentiles; [0434A] who, made far off from the children of Israel, were to be saved through the invocation of the name of the Lord.

VERS. 40.-- *He testified,* etc., that is, testimony and exhortation. *Save yourselves.* This is the quality of the testimony and of the exhortation, but Luke concluded very many words of Peter in a brief sentence. *From the generation.* There are two generations, one of the good, the other of the wicked.

## CHAPTER III.

VERS. 2.-- *The gate of the temple,* etc. This gate, the loftiest of all, Joathan the son of Ozias, king of Juda, built. For all the gates of the temple were upon the ground, except the Beautiful, which hung: which by the Hebrews is called the Gate of Joathan.

[n: (BEDA.)] The Beautiful gate of the temple is the Lord, through whom, etc., *as far as* the keys of heaven were given.

[0434B]VERS. 6.-- *Silver,* etc. Peter was mindful of that precept: *Do not possess gold and silver.* The money also which was laid at the feet of the apostles they did not lay up for themselves, but kept for the uses of the poor, who had left their own patrimonies.

VERS. 8.-- *And leaping up he stood,* etc. The order of perfection: first he rises who had lain, then he seizes the way of the virtues, and so with the apostles enters the gate of the kingdom.

VERS. 10.-- *With wonder and ecstasy.* That is, with dread and with excess of mind. Ecstasy is also spoken of when the mind is not alienated by dread, but is taken up by the inspiration of revelation.

*Ran together,* etc. [n: (BEDA.)] Israel being saved through the apostles, [0434C] the whole world ran, etc., *as far as* he alone holds a peaceable empire throughout the world.

VERS. 13.-- *The God of Abraham,* etc. [n: (RAB.)] Three are commemorated, with no ungodly man coming between, either on account of the primacy of justice, or, etc., *as far as* which also is likewise observed in the spiritual generation.

VERS. 15.-- *You killed,* by will and by word, and this against the law, which says: He that shall kill a man willingly, he also shall be killed.

VERS. 16.-- *Perfect soundness.* In the two things which have been foretold.

VERS. 17.-- *Through ignorance.* Two things wrought together: your ignorance, and the foreknowledge of God.

VERS. 18.-- *By the mouth of all,* etc. Therefore was it necessary that it should be fulfilled, because not one, but all had prophesied.

[0434D]VERS. 19.-- *That sins may be blotted out.* Then shall sins be fully blotted out, when by the power of the resurrection death shall be destroyed last.

VERS. 20.-- *That when there shall come,* etc. These things are said continuatively to what precedes, namely, *that when the times of refreshment shall come from the presence of the Lord,* then your sins may be blotted out.

VERS. 21.-- *Whom it behoveth,* etc. That is, the Church through faith, or to sit in heaven at the right hand of the Father.

VERS. 22.-- *Moses indeed.* He sets down examples, not of all who spoke, or of what things, but only of some.

[0435A] *That a prophet,* etc. The Son of God took flesh of the people of Israel, appearing in the likeness of Moses, that as he led the carnal Israel, instructed and purified by ceremonies and by sacred laws, into the land of promise, so also Jesus by the grace of the Gospel led the spiritual Israel to heaven. And as the despisers of the law of Moses were cast out of the land of promise by their enemies, so they who despise the doctrine of the Gospel shall be driven from the assembly of the saints by avenging spirits.

*Of your brethren. [n: (RAB.)]* God raised up Josue of Ephraim, Jesus of Juda.

VERS. 23.-- *He shall be exterminated from among the people.* That is, from the lot of the saints, and he shall be rendered an exile. Or, he shall be cast outside the bounds of beatitude.

[0435B] [n: (RAB.)] They that resisted Josue were cast out of the carnal people; but they that resist Christ are exterminated from the spiritual: death follows either disobedience, whether carnal or spiritual.

*From Samuel and thenceforth.* Under Samuel the times of the kings began in Judaea.

VERS. 25.-- *Of the testament. [n: (BEDA.)]* From that testament which unto Moses, etc., *as far as, in thy seed shall all nations be blessed.* [var: Vulg. Act. 3:25 *in semine tuo benedicentur omnes familiae terrae*, "all the kindreds of the earth"]

*Fathers.* He set down the plural *fathers,* and not the singular *father,* because it was promised not to Abraham alone, but to Isaac and Jacob. *In thy seed,* etc. [n: (BEDA.)] The seed of Abraham is Christ [sic: Chistus]: in whose faith the blessing is promised to all families, namely to Jews and to Gentiles.

[0435C] *All families.* Not that all are, but because none is blessed save in him, as also that: *He enlighteneth every man that cometh into this world [n: (Joan. I)]*.

*They shall be blessed.* Cursed in the sin of Adam, they are blessed in Christ, in whom those also are blessed who went before the incarnation: because the same man God opened the gate of heaven, and at the end will say to all the elect: *Come, ye blessed of the Father [n: (Matth. XXV)]*, etc.

## CHAPTER IV.

VERS. 1.-- *The priests and the magistrates,* etc. These seemed to be the teachers and the judges of the people. *The Sadducees.* These denied the resurrection: and therefore they grieved at the teaching of the apostles, who announced the resurrection.

[0435D]VERS. 2.-- *Being grieved,* that the multitude flowed together to hear the apostles.

*The resurrection.* This is most of all against the Sadducees: but both grieved that the apostles affirmed Jesus, whom they had slain as a man, to have been glorified by God the Father.

VERS. 4.-- *And there was made,* etc. If in the five thousand men whom the Lord fed in the desert the people of the law freed by Christ is understood, here also the five thousand instructed by the apostles can signify the people of the Gentiles: which was to follow the mysteries of the same law spiritually. And well indeed at evening are they endowed with a heavenly gift, because when the fulness of time came, God sent his Son upon the earth, etc.

[0436A]VERS. 11.-- *This is the stone. [n: (RAB.)]* Here, answering the things asked of him, he preaches concerning Christ, and most of all concerning David, in whom, as in their own patriarch, they believed before all others.

*Rejected. [n: (AUG.)]* Of the rejected stone no history is had.

VERS. 13.-- *Without letters,* etc. These things were said not because they were wholly ignorant of letters, but because they had not the skill of the grammatical art. *Idiots.* They were called idiots, because they had not exercised their own proper wit through teaching: ἰδίωμα in Greek, in Latin, property.

[n: (BEDA.)] Unlettered men are sent to preach, lest the faith of believers should be thought to come about not by the power of God, but by eloquence: according to that: *Not in wisdom of speech, lest the cross of Christ should be made void [n: (I Cor. I)]*.

[0436B]VERS. 19.-- *But Peter,* etc. [n: (RAB.)] You who are judges, do your office, not by uttering a crooked speech, but by judging justly. Behold, full grain is found in the ear: which before was bending as it were in the blade.

VERS. 20.-- *For we cannot.* That is, we will not, or it has been turned into nature (as with the confirmed angels) not to sin.

VERS. 21.-- *They made renowned.* In the Greek: All made renowned in that which was done: and "in that which had befallen" is not had.

Deeds or words are made renowned when, by the spreading of report, they are brought to the knowledge of very many. But God is glorified in the deeds of men, which is proper to Christian piety and humility, himself saying: [0436C] *That they may see your good works, and glorify your Father who is in heaven [n: (Matth. V)]*.

VERS. 22.-- *For he was of years,* etc. Whence appeared a fuller glory or grace of the power, and therefore he speaks not of the age of the man, but of the time of the infirmity.

VERS. 24.-- *With one accord,* etc. Without sound. Or by the perfection of unanimity, according to that: If two or three shall come together into one in my name, of every thing which they shall ask, it shall be done for them.

VERS. 25.-- *The Gentiles have raged.* Roaring is the voice of a lion. Whence Jeremias: *My inheritance is become to me as a lion in the wood: it hath given forth its voice over me [n: (Jer. XII)]*. [var: Vulg. Jer. 12:8 *dedit contra me vocem*, "gave her voice against me"] *They have devised vain things.* Of Christ to come, or that he might be held fast in death.

VERS. 26.-- *They came together.* Herod and Pilate came together [0436D] into friendship.

VERS. 27.-- *Thou hast anointed.* They expound the name of Christ. Of Christ, from chrism, that is from unction, according to that: *God, thy God, hath anointed thee with the oil of gladness above thy fellows [n: (Psal. XLIV)]*.

VERS. 29.-- *With all confidence.* This they ask of God, that with all confidence they may be able to speak the word of God.

VERS. 30.-- *By the name.* In the Greek: *By the name of thy child Jesus,* which agrees better with the desires of the apostles, who were busied about this, that the man crucified by the Jews, the miracles growing bright, might through the name of him who was taken up into heaven become known as himself the Son of God.

VERS. 31.-- *The place was moved.* Great is the power of the prayer [0437A] of the faithful, but this was done for the rousing up of minds.

VERS. 32.-- *There was one heart.* They who had left the world did not, glorying in the nobility of their race, prefer themselves to others, but, as brought forth from the bowels of one and the same mother the Church, rejoiced in the same love of brotherhood. *Neither did any one of them.* The virtues which the just possess they judge to be not their own, but of those to whose profit they dispense them. *Common.* In Greek κοῖνα· whence coenobites, that is, those living in common. Coenobia are their dwellings.

VERS. 33.-- *The apostles gave.* He distinguishes the order of the teachers and of the hearers. For the multitude of believers, temporal things being despised, were joined to one another by the bond of charity. But the apostles, shining with power, [0437B] set forth the mysteries of Christ.

VERS. 36.-- *Joseph. [n: (RAB.)]* Increased, Barnabas is interpreted *son of consolation,* being driven by the increase and the advance of spiritual good.

*Which is, being interpreted.* Wherever Scripture sets down the names of things or of persons with an interpretation, it signifies that a more sacred sense is in them. Deservedly is he called son of consolation, who, present things being despised, consoles himself with the hope of things to come. For the Holy Spirit also is therefore called Paraclete, because to those having tribulation in the world he bestows, by the infusion of himself, paraclesis, that is, consolation, as Peter also was called Barjona, that is son of the dove, on account of the grace of the Spirit.

*Son of consolation. [n: (RAB.)]*. Either on account of the alms [0437C] with which he consoled the poor, or for the consolation of the reward which he deserved to receive from God, or because he was held worthy to console the apostles in Judas' stead.

## CHAPTER V.

VERS. 3.-- *He tempted. [n: (RAB.)]* He sets down the preterite, *he tempted*, because the temptation was complete. Temptation is carried on in three ways, by persuasion, by delight, by consent: all of which was fulfilled in Ananias. *And to defraud. [n: (ID.)]* In this it seems there was a lie, because he had vowed the whole. But it is better not to vow than after a vow not to pay to the Holy Spirit.

VERS. 4.-- *But to God.* Above he had said: *to the Holy Spirit:* it is plain therefore that the Holy Spirit is God.

VERS. 5.-- *He fell. [n: (RAB.)]* The beginnings of laws are always commended by [0437D] punishments. The two sons of Aaron, offering fire, are consumed: Oza, upholding the ark, died. He fell, that the rest of the transgressors might be terrified by his example.

*And there came fear,* etc. [n: (BEDA.)] An anticipation: since by the death of the man alone, before the wife's end, few had heard of it, although it could be said of the few that they feared.

VERS. 7.-- *Of hours,* etc. [n: (RAB.)] A short time of penance is given to the wife, whose fault is more venial than the husband's, inasmuch as she consented to her head.

VERS. 8.-- *Tell me,* etc. [n: (ID.)] By questioning, he declares the wife's fault out of her own confession, the fault which the husband had shown to be his own in the deed.

[0438A]VERS. 9.-- *Why is it that,* etc. Was it said by way of rebuke? or it is thus to be distinguished: what? as if: What is this: then he himself answers himself and says: Is it indeed agreed among you to tempt the Spirit of the Lord?

*To tempt,* etc. [n: (RAB.)] The tempting of the Spirit lay in this, that they made trial how great his knowledge is.

*They buried. [n: (ID.)]* From this many take an example, that wives should be buried beside their husbands. Others think it unworthy that examples be taken from transgressors, for whom their partnership had made their desert equal alike in the crime and in the death and in the burial.

VERS. 11.-- *And there came.* First Ananias by [cj: *a*; read *ac*, "and"] Saphira died quickly in the sight of the Church, that the apostolic authority, how great it was, might be shown: and that it might be shown how great a sin it is to withdraw [0438B] again from the Church what has been offered, and that the rest might be chastened by this example.

VERS. 12.-- *Of the apostles.* It is said in the plural, of the apostles, because it was not by the hand of Peter alone; for although for his honour the rest are passed over in silence, yet their deeds are not passed over in silence.

VERS. 13.-- *Of the rest,* etc. By the example of Ananias and his wife: for the punishment of the two who had fraudulently joined themselves to them gave an example to the rest.

VERS. 14.-- *It was increased,* etc. [n: (RAB.)] So great was the multitude of them that believed, that, the strength of faith growing, the shadow alone sufficed. Or: So many sick were then brought by the believers, that they could not all touch him.

VERS. 17.-- *Heresy. [n: (RAB.)]* Heresy is interpreted *a division*, because the heretic, despising the sayings of others, [0438C] chooses what he thinks is to be followed.

*Of the Sadducees they were filled,* etc. The Sadducees are interpreted *the just*, named from Sadoch the priest, either for their race or for their manners; but justifying themselves they claimed for themselves what they were not: denying the resurrection of bodies, they said that souls perish with the flesh: but they believed that there was neither an angel nor any of spirits, and they rejected all the Scriptures except the books of Moses: and therefore they consented most of all with the princes in the persecution of the apostles, who by power and by signs bore witness to the resurrection of Christ.

VERS. 20.-- *Of this life. [n: (RAB.)]* Christian, or eternal. But this is not added for this reason, that the sect of the Christians was famous, for which they had been delivered to prison.

[0438D]VERS. 23.-- *The prison indeed,* etc. Mad are the Jews who at the goading of envy say that Jesus was carried off from the tomb by the apostles stealing him, by whose theft they may say that the apostles were carried off out of the closed prison.

VERS. 24.-- *The magistrates.* According to the Greek, *magistratus* is to be read in the singular number, as also in what follows where it is said: Then the magistrate went away with the ministers. *They doubted.* Not even so do they believe: for inward malice hardens a faithless heart even against manifest signs.

VERS. 28.-- *By commanding* etc. In the Greek: *Did we not by commanding command you?* For to speak thus better befits one who questions. *You have filled Jerusalem.* The chief of cities, in which we also dwell. In this they praise the apostles unwittingly, who, terrified by threats, [0439A] cease not to preach. *Upon us the blood. [n: (RAB.)]* It is plain that it was said by antiphrasis: *His blood be upon us.*

The rash questioning of the high priest is refuted by a prudent answer.

[n: (ID.)] They question, for there is wont to be doubt in words, when in the heart a fixed opinion is held.

VERS. 30.-- *The God of the fathers. [n: (RAB.)]* Not new, nor lately found out by us: but he says this, that their disobedience may be inexcusable.

VERS. 32.-- *The Holy Spirit.* The Holy Spirit has strengthened us, that even though you resist we may firmly preach the great works of God, speaking in us and forming the words which you hear.

*To all. [n: (RAB.)]* Not to us alone, but to all [0439B] that obey, to you also, if you will receive. In this he calls them to penance.

VERS. 34.-- *Gamaliel.* He was a disciple of the apostles, as is thought, remaining among the Jews by the counsel of the apostles, that he might destroy their worst counsels and mitigate their fury.

VERS. 36.-- *Theodas. [n: (BEDA.)]* Theodas persuaded many, when they had taken their goods out of the city, to beset the banks of the Jordan, and though he was a magician, he called himself a prophet, and promised that, the river being divided, he would afford a passage. A troop of horsemen coming upon him by order of Fadus the procurator, many being slain or taken, carried his head back to Jerusalem.

VERS. 37.-- *Judas the Galilean,* etc. Of him Josephus says that he compelled the people not to lose their liberty by paying tribute [0439C] to the Romans: bringing forward out of the law that God alone is to be served, and that those who gave tithes ought not to pay tribute. Which heresy grew so far that the Pharisees and a great part of the people asked Christ whether it were lawful to give tribute to Caesar.

VERS. 40.-- *Having beaten them,* etc. [n: (RAB.)] Behold, the fortitude of faith is made plain, which could be restrained neither by words nor by scourges. Before they were forbidden by speech, now they are beaten with scourges.

VERS. 41.-- *That they were worthy.* They thought not that they laboured, but that they received a very great gift: because *Blessed are they that suffer persecution for God [n: (Matth. VI)]*. [var: Vulg. Matth. 5:10 *propter justitiam*, "for justice' sake"]

VERS. 42.-- *And every day,* etc. Often such summaries are interposed, briefly gathering many things, so that, as it were, an end may be set to the discourse that has gone before, and a foundation [0439D] to that which follows.

## CHAPTER VI.

VERS. 1.-- *Of the Greeks. [n: (RAB.)]* Either of the gentile strangers dwelling in the city: or, etc., *as far as* they were burdened by the daily ministry.

*They were despised. [n: (ID.)]* From the want they were the more burdened.

VERS. 2.-- *It is not right that we,* etc. The apostles show that bishops and teachers of the Church ought not to be entangled in bodily affairs.

VERS. 3.-- *Consider ye,* etc. [n: (BEDA.)] From this the apostles have now decreed, etc., *as far as* not without the mystery of the septenary number.

[0440A]VERS. 4.-- *But we,* etc. Concerning themselves they do not ask, but judge.

VERS. 5.-- *And they chose,* etc. [n: (RAB.)] This order is to be kept in ordaining: let the people choose, let the bishop ordain.

*Stephen.* He is set first, and he alone is praised, that in one all may be praised, or that the honour of martyrdom may be paid to the first.

VERS. 6.-- *And praying.* The common dispensation required that ministers should be chosen, who, when they were found worthy, the providence of the saving counsel growing by degrees, it pleased that these very men should be ordained ministers of the sacred altar and of the Lord's blood, as of the refreshment and of the common table. Which is proved from this, that it is said: *Praying they laid hands upon them:* this is proper [0440B] to those who are promoted to the office of the most holy altar. By this example prayers are made at ordinations, although the prayer of the apostles is not written.

VERS. 7.-- *And the word,* etc. [n: (RAB.)] It seems as it were a recapitulation, because he had said: *Every day they ceased not teaching,* etc., and he returns to that very thing, saying: *And the word of the Lord increased.*

[n: (ID.)] Often in this book, and in the Gospel also, such summaries are interposed, etc., *as far as* because before, when the people increased, zeal had been stirred up.

VERS. 8.-- *Stephen,* in Greek; in Latin, *a crown:* who forestalled by the presage of his name that which he was to receive in fact: because after the cross of Christ he was the first crowned with martyrdom on high, who was stoned [0440C] in lowliness. In Hebrew Stephen is interpreted *our rule*, who, suffering first, was made to the martyrs that followed a pattern of dying for Christ.

VERS. 13.-- *This man.* Out of contempt they do not call him by his proper name, but call him a man, as it were carnal and lowest.

## CHAPTER VII.

VERS. 2.-- *Men, brethren, and fathers.* Because Stephen was charged with having blasphemed against Moses and God, at the beginning of his discourse he meets their calumny, saying that the God who spoke to the fathers and to the prophets is the God of majesty and of glory. Moses also he praises: but he proves them rebellious and always disobedient. But he used art of speaking toward the rebellious, beginning [0440D] as though he feared them: thus, *Men, brethren, and fathers:* a gentle and clement speech wins over the hearer, so that it may commend the pleader. He began smoothly, that he might be heard long, and he who refused to speak against God and the law preaches the true God at the beginning of his oration. The law also he so expounded, that he was the preacher of that whereof he was accused of being the destroyer: in the further course of his discourse also, refuting their errors, he taught fully the vigour of his mind, and that he was free from the fear of the enemy.

*The God of glory,* etc. Stephen, mindful of that precept: *Love your enemies [n: (Luc. VI)]*, etc., announced salvation to his persecutors.

*In Mesopotamia.* Mesopotamia is set at the head of Syria toward the north.

[0441A] [n: (RAB.)] Mesopotamia and Charra are in Chaldaea, and from Mesopotamia he passed over into Charra.

VERS. 3.-- *And he said,* etc. In Genesis it seems to be contained that, after the death of his father, who died in Charra where the son dwelt with him, the Lord spoke to Abraham. But before he dwelt in the city, when he was in Mesopotamia, it was said to him:

*Go out from thy land,* etc. By the land and the kindred of Abraham he calls the country and the race of the Chaldeans, whence he had already gone out, living now in Mesopotamia; but he was still held by the hope and the desire of returning, and therefore he hears: *Go out from the land and from thy kindred;* not that he should draw out his body (which he had already done), but that he should pluck out the love of his heart.

[n: (RAB.)] Stephen passed over the third, that is, *and [0441B] from the house of thy father:* which was done because of the exceeding skill or unskilfulness of the people.

VERS. 4.-- *Then he went out,* etc. [n: (RAB.)] Abraham went out from Ur of the Chaldees. Ur, etc., *as far as* his father being dead it was said to him: *Go out from thy land,* etc.

*His father,* etc. [n: (ID.)] He returns to the origin of the race of Israel, and to the beginning of the divine friendship, that he may pass over nothing in which he might seem to blaspheme.

*You dwell.* He said "you," and not "we," because the apostles had already in a manner left the land, and Stephen, who was already as it were set in death

VERS. 6.-- *That his seed shall be,* etc. [n: (BEDA.)] It is not so to be understood, as though it were to be ill treated, etc., *as far as* whether in the land of Chanaan or in Egypt.

*Four hundred years. [n: (RAB.)]* It is thus to be joined: [0441C] *A sojourner,* etc., *as far as* it was completed at the distribution of the land of promise.

VERS. 7.-- *I will judge. [n: (ID.)]* Judgment sometimes signifies discernment, as there: *Judge me, O God, and distinguish my cause [n: (Psal. XLII)]*. Sometimes punishment, as: *Judge them, O God [n: (Psal. V)]*.

VERS. 8.-- *The testament of circumcision. [n: (ID.)]* A covenant or a sign made for this end, that the people of Israel, etc., *as far as* it is betokened that the boasting of glory in spiritual circumcision is to be shunned.

*On the eighth day. [n: (RAB.)]* By eight days the mystery of our circumcision is shown, we who through the octave of the New Testament (which is contained in the resurrection of the Lord and in the eight beatitudes) are circumcised from vices on the eighth day.

[0441D]VERS. 9.-- *They sold him into Egypt.* Narrating briefly he passes to the end, for he was sold not first to the Egyptians, but to Ismaelite traders and to Madianites, and they sold him into Egypt to Putiphar the priest.

VERS. 14.-- *In souls.* This is said according to the edition of the Seventy interpreters. In the Hebrew only seventy are found.

[n: (RAB.)] If Jacob and Joseph with his two sons are not numbered, etc., *as far as* than for the Hebrew verity to make his own discourse suspect.

VERS. 15.-- *And he went down.* According to the situation of the places there is a descent from the land of promise into Egypt, [0442A] and because servitude had succeeded to liberty, Jacob is said to have gone down with his offspring into Egypt.

VERS. 16.-- *They were carried over. [n: (RAB.)]* By synecdoche they are said to be carried over because of Joseph, to whom Jacob, etc., *as far as, Carry my bones hence with you [n: (Gen. L)]*. [var: Vulg. Exod. 13:19 *efferte*, "carry out"]

[n: (BEDA.)] Of Joseph alone the Scripture testifies that his bones, etc., *as far as* the twelve patriarchs are not buried in Arbe, but in Sichem.

*And they were posili, [n: (RAB.)]* Genesis teaches that Abraham, from Ephron the son of Seor the Ethite, etc., *as far as* they would serve neither Moses nor the Lord.

*In the sepulchre,* etc. This of Jacob alone, whose body his sons, taking it out of Egypt, buried in the double cave, where Abraham was buried with Sara, and Isaac with Rebecca: and there Lia was laid: whence that city [0442B] is called Hebron, that is, a marriage, because the fathers were buried there with their wives. But he confounds two histories, and involves the one with the other. For Abraham did not buy from the sons of Emor the sons of Sichem, but Jacob bought Sichem from them; therefore it is thus to be joined: They were carried over into Sichem from the sons of Emor the son of Sichem: as if it were said, into that Sichem which Jacob bought from the sons of Emor the son of Sichem. In Genesis it is read that Sichem was the son of Emor, whence some think that there were two Sichems, of whom the one is said by Luke to be the father of Emor, the other by Genesis the son. Some join the beginning and the end of the discourse, saying, from the sons of Sichem, and afterwards bring in, of Emor the son, that this place may agree with Genesis.

VERS. 18.-- *Another king.* That king is the devil, who loves the effeminate, hates the male.

[0442C]VERS. 19.-- *Our kindred,* etc. He says "our fathers," and, "our kindred," lest he should seem to blaspheme the fathers.

VERS. 20.-- *Acceptable to God,* etc. The blessed Stephen shows that Moses did not blaspheme.

VERS. 22.-- *Moses. [n: (RAB.)]* Moses is as much as to say *of the water,* because he was taken out of the water, or *daubing,* because he was found in a basket daubed with bitumen. Moses is a type of the Saviour, who, the devil being struck down, set his own race free.

VERS. 24.-- *He avenged him,* etc. He shows that he who was doing the wrong was not of his own race.

VERS. 26.-- *He appeared to them. [n: (RAB.)]* So Christ after the ascension appeared through the apostles, to the contending [0442D] Jews and unbelievers who resisted the apostles.

VERS. 27.-- *Who hath appointed thee,* etc. As if Moses should answer: No one, but: God alone. There is no power but from God. Hence a certain man had received such an answer from Christ: *O man, who hath appointed me a judge or a divider over you [n: (Luc. XII)] Who hath appointed thee,* etc. In his contention he refutes them, that even then they were contrary to the law and to Moses.

VERS. 28.-- *Wilt thou,* etc. Some think that he who was defended uttered the matter out of anger.

VERS. 29.-- *He fled.* Moses was in Madian, that is, Christ into the nations.

VERS. 30.-- *In a flame of fire,* etc. The fire in the bush is the Holy Spirit, the sins of the people are as thorns, because the ardour of the Holy Spirit did not consume the sins of that people [0443A] which set the thick thorns of wickedness against the benefits of God.

[n: (RAB.)] Therefore the form of fire (which is not imitable) was shown to them, lest any, etc., *as far as* how ready a thing it is for a man to take off his shoe.

VERS. 32.-- *I am. I am,* is the proper word of God, according to that: *I am who am,* etc.: *He who is hath sent me to you.* Serpents are not to be feared, where God speaks present.

VERS. 33.-- *Loose the shoe.* This admonishes us, that standing in the Church (which is holy ground), we should renounce dead works.

VERS 34.-- *Seeing,* etc. [n: (RAB.)] God is wholly sight, wholly hearing, he sees all things, he hears all things, but he is said to see and to hear when he has mercy.

[0443B] *I have seen the affliction. [n: (ID.)]* I who, although I permit someone to be tempted, yet it is not to be thought that I am ignorant of it.

VERS. 35.-- *Whom they denied.* A synecdoche. Many are said to have denied, when one had spoken, or perhaps because many consented to the one denying.

*A prince.* Great praise, that he is called prince and redeemer and leader forth of the people.

VERS. 37.-- *This is Moses.* He turns back upon them the fault which they themselves, disobedient and unbelieving, were casting upon Moses.

VERS. 38.-- *The words of life. [n: (RAB.)]* That is, the two tables with the Decalogue, and the other commandments, of which it is said: *He that shall do them shall live in them.*

VERS. 40.-- *To Aaron. [n: (ID.)]* As to a prince. They speak as ignorant of the Divinity. For the true God [0443C] was not made, but made all things, nor is he a creature, but the Creator of all.

*Make us gods. [n: (ID.)]* They say gods, because of the two pillars, etc., *as far as* the pillar of fire went before the people by night.

VERS. 42.-- *The host of heaven.* The host of heaven is sometimes said to be the army of angels, but in this place he names the stars the host of heaven, since he presently adds, *the star of your God. In the book,* etc. Although the prophets are many, yet it is said to be one book, and among the Hebrews there is one book.

*Did you offer victims. [n: (RAB.)]* Although by the necessity of serving God they made offerings, yet in mind, etc., *as far as* they always returned in heart into Egypt.

It is asked: how did they not offer to God, when it is read [0443D] that they offered certain things to God, not of will, but from the fear of punishments? But God receives not the things which are offered, but the will of those who offer.

VERS. 43.-- *Figures,* etc. [n: (RAB.)] The star of your God is Lucifer, to whom they assigned figures. The same gods were adored in figures and in stars.

[n: (ID.)] Some so say "the star of your God," that the word pertains to God, because they received not the Lord himself, but his star.

*And I will carry you away.* For these sacrileges you shall be led captive beyond Babylon. The first martyr is not to be thought to have erred, who, for that which is written in the prophet, They were led beyond Damascus, said, beyond Babylon: for he set down the meaning rather than the word [0444A], because they were led beyond Damascus into Babylon, or beyond Babylon.

VERS. 44.-- *The tabernacle.* Because they said that he acted against the holy place, he shows that he did not speak blasphemy against the holy place

*According to the form. [n: (RAB.)]* Which he had shown him in Sina, because, since it was made also according to a form, the tabernacle itself is shown to have been a form.

[n: (ID.)] Historically it is said with Jesus, because Moses was dead.

VERS. 46.-- *That he might find a tabernacle.* That is, the true temple, of which that was the figure, which should not be changed in place, that is, the Church which he foresaw would be firm and unchangeable, of which the Apostle says: *The firm foundation of the Lord standeth [n: (II Tim. II, 9)]*. [var: Vulg. 2 Tim. 2:19 *fundamentum Dei*, "the foundation of God"] And elsewhere: [0444B] *No man can lay another foundation but that which is laid, which is Christ Jesus [n: (I Cor. III)]*.

VERS. 48.-- *But not the Most High. [n: (RAB.)]* From the saying of Solomon he convicts the Jews, etc., *as far as* that he does not dwell in the temple of the Jews alone.

*As by the prophet,* etc. Of the first tabernacle, which was a shadow and not the truth, he spoke before, and afterward set down the testimony of one speaking of the tabernacle which was truer. *If I shall enter into the tabernacle of the Lord,* etc., at the last sentence he set God. That *in the mouth of two or three witnesses every word may stand.* [var: Vulg. Psal. 131:3 *tabernaculum domus meae*, "the tabernacle of my house"]

VERS. 49.-- *Heaven to me.* Thus he shows that he encompasses all things; whence elsewhere he asserts that he measures heaven with a span, and encloses the earth with his fist.

*And the earth.* By the example of the earth he designates every creature [0444C] of the Creator.

## CHAPTER VII. (cont.)

VERS. 51.-- *Hard of neck. [n: (RAB.)]* Purged of the crime of which the false witnesses accused him, he begins to accuse the Jews, because he who is without crime is worthy of the office of a teacher.

*And uncircumcised,* etc. He shows them that circumcision, in which they gloried against the grace of the Gospel, avails not to salvation for those who had thought and hearing unclean.

VERS. 52.-- *Your fathers. [n: (RAB.)]* Above he said *our fathers*, speaking by way of persuasion, now by way of rebuke he calls them the fathers of those men only, to whom they are like in malice.

*And they slew. [n: (RAB.)]* He sets down three degrees of their malice [0444D]: the first is, that they resisted the spirit; the second, that they persecuted the prophets; the third, that with malice increasing they slew them.

VERS. 55.-- *Standing.* Immovably, because he is not *ite rum* to fall, or the bearing is signified of one helping, and judging wrongs, and fighting for his servant.

*I see the heavens. [n: (RAB.)]* About to depart from the earth, he saw the heavens opened, that he who despised the earthly life for Christ might merit the inheritance of heaven, and therefore in his very suffering he sees the reward.

*The Son of man.* Although Christ is the Son of God, yet he chose rather to call him the Son of man, that the unbelief of the Jews might be confounded, who crucified him as a mere man, whom they would not believe to be God.

[0445A]VERS. 57.-- *And casting him out. [n: (RAB.)]* In this they gloried that they fulfilled the law. For Moses said of the blasphemer: *Bring him forth without the camp, and let the people stone him [n: (Lev. XXIV)]*.

VERS. 58.-- *Lord Jesus, receive my spirit,* into the heaven which I see opened. Christ said to the Father: *Father, into thy hands I commend my spirit.* Stephen, as a servant to the Lord, *Lord,* etc.

*Because they know not. [n: (RAB.)]* Many of them, in killing Stephen, thought that they fulfilled the law, because they believed him a blasphemer. This also Christ had foretold: *There shall come,* he says, *an hour, that everyone who killeth you may think that he rendereth a service to God [n: (Joan. XVI)]*. [var: Vulg. Joan. 16:2 *venit hora*, "the hour cometh"]

VERS. 59.-- *He fell asleep.* Beautifully is it said, *He fell asleep,* and not, *He is dead,* because he offered the sacrifice [0445B] of love, and fell asleep in the hope of the resurrection. The saints do not die, because they are changed for the better, and the temporal life is turned into the eternal.

*And Saul,* etc. He did not indeed stone him, but consented to them that stoned. Whence he would have perished, unless the grace of God and penance had come to his aid; because they who do and they who consent are worthy of death.

## CHAPTER VIII.

VERS. 1.-- *In that day. [n: (RAB.)]* On which Stephen was slain, not because it was made then only, but because from that day the great persecution began, one of the princes of the Church having been slain.

*The Church.* A collection or a congregation, or a calling. *They were dispersed.* This is what the Lord commanded: *When [0445C] they shall persecute you in this city, flee into another [n: (Matth. X)]*. For by his nod it was carried on: that by the occasion of tribulation there might be made a seed-plot of the Gospel.

VERS. 2.-- *And devout men took care of Stephen,* that is, men fearing God, either Christians, who were afterwards dispersed, or Jews fearing God though not yet Christians.

VERS. 3.-- *Saul. [n: (RAB.)]* From Saul the persecutor, who was king of Israel, of the tribe of Benjamin, of which Paul also was; for indeed according to the custom of the ancients descendants draw their names from their forebears.

*He laid waste. [n: (ID.)]* As a wolf the flock, according to the prophecy of Jacob: *Benjamin a ravening wolf, in the morning shall eat the prey, at evening shall divide the spoil [n: (Gen. XLIX)]*.

*Dragging.* He dragged, he did not kill, because perhaps the Lord was guarding his hands, lest they should be polluted with the blood of the innocent.

*Dispersed. [n: (RAB.)]* Although dispersed by fear, yet they were steadfast in the preaching of the Gospel.

VERS. 5.-- *Philip.* He was of the number of those that were scattered, who first preached Christ to Samaria. A deacon second from Stephen. He is related as second after him, as it were his heir and of the same degree.

VERS. 6.-- *They gave heed. [n: (RAB.)]* They believed, hearing the words and seeing the signs. Two causes of faith: the words of preaching, and the signs of the miracles. From the present chapter and from the history of the Samaritan woman it is proved that the minds of this people were ready to believe, says Bede.

[0446A]VERS. 11.-- *By magic arts. [n: (RAB.)]* Magicians philosophize about particular things, about the nature of the world, the course of the stars, and their motions. *Seducing.* Leading apart and away from the truth, or turning them into excess, or into stupor and wonder, by his tricks. *He had bereft of mind.* To bereave of mind is to make the rational mind absent.

VERS. 12.-- *Philip. [n: (RAB.)]* Some say that this Philip was an apostle, and one of the twelve, but it does not seem true according to the order of this book.

*Of Jesus Christ. [n: (ID.)]* Of whom they were ignorant, or (as has been said before) in the name of Jesus he preached the Trinity, and he who perfectly believes one person only of the Trinity cannot lack the belief of the other two.

[0446B]VERS. 13.-- *Then Simon. [n: (ID.)]* Either he believed the Lord, by the words of Philip and by the power, etc., *as far as* having fraudulently entered the Church, they steal baptism.

VERS. 14.-- *They sent.* Peter joins John to himself, because virginity is acceptable to the Church, and pleases.

VERS. 16.-- *In the name.* It is not to be read thus, *in the name of Jesus only,* as though the other persons were excluded, but thus: *they were only baptized,* etc., that is, not yet confirmed. *Of Jesus.* Yet before, they *credeban* in the Father and in the Holy Spirit, as did the other Jews. Or, the full faith of one person confirms the faith of the Trinity.

VERS. 17.-- *They laid on hands. [n: (BEDA.)]* Philip, who preached the Gospel in Samaria, one of the seven, etc., *as far as* when he delivers the Spirit the Paraclete to the baptized.

VERS. 19.-- *Power. [n: (RAB.)]* Not of baptizing [0446C] only in water and of preaching, or of working miracles, which Philip had, but of laying hands upon whomsoever, etc.

VERS. 20.-- *Thy money.* Not ours, who do not covet, but *thine,* which thou comparest with the Spirit, that thou mayest sell it for him, and buy it with the Spirit. Therefore he wished to buy the Spirit, that selling him to others he might be able to receive more.

*Money. [n: (RAB.)]* From this an example is taken, that the alms of the lost be not received.

The apostles, not willing the money, say, *be it with thee,* that is, keep thine own, and this, unto perdition, that, the money being unjustly gathered, thou mayest pay an eternal penalty.

VERS. 22.-- *Do penance.* For the covetousness, and the depraved sense by which thou hast thought that a traffic of the Spirit could [0446D] be made.

[n: (RAB.)] That all may see what thou art. Not that Peter is ignorant that he will not do penance, but because it is just to preach to all, he does his own office, that the man may be inexcusable. Before all men also he is rebuked, lest they be any more deceived by him.

*Pray to God.* To whom the heart lies open, of whom the Prophet says: *How good is God to Israel [n: (Psal. LXXII)]*; whom no man can deceive, because *the Holy Spirit of discipline will flee the deceitful [n: (Sap. I)]*.

VERS. 24.-- *Pray ye.* By reason of despair he does not himself dare to pray, but asks the apostles to pray for him, nor does he dare to pray for himself, who does not believe that he will be heard. To the apostles also he speaks feignedly. [0447A] *Which you have said.* Not, which I have believed, but as an unbeliever he imputes to them the things which are to come.

VERS. 26.-- *And an angel.* After the return of the apostles, the history is woven concerning Philip. *To the way,* etc. For the way goes down, and by the way one goes down, from the nature of the place.

VERS. 27.-- *An Ethiopian.* By nature and by desert. For an Ethiopian is dark. Whence: *Ethiopia shall prevent her hands to God [n: (Psal. LXVII)]*.

*A man of power,* etc. [n: (BEDA.)] The queen of the Ethiopians sending her treasurer before her, etc., *as far as, Hearken, O daughter, and see, and incline thy ear [n: (Psal. XLIV)]*, etc.

*Of queen Candace.* It was the custom of that region to be ruled by women, and that they should be called Candaces.

VERS. 28.-- *He was returning.* He was beginning to return, reading [0447B] Isaias. Wherever in the New Testament the beginning of salvation is related, the testimony is taken from Isaias, who is interpreted *the salvation of the Lord.*

VERS. 30.-- *Thinkest thou that thou understandest,* etc. [n: (RAB.)] They know each other's tongues, either through the learning of the eunuch or through the spirit of Philip.

VERS. 31.-- *How,* etc. Here he reproves the boldness of those who think that they understand Holy Scripture without a teacher.

VERS. 33.-- *In humility. [n: (BEDA.)]* For indeed the judge of all found not the truth of judgment, but without any fault of his own, by the sedition of the Jews and by the voice of Pilate, he was condemned.

*Humility. [n: (RAB.)]* By the passion in which *he humbled himself, becoming obedient unto death [n: (Philip. II)]*.

[0447C] *He shall be taken away.* The second man from heaven, heavenly, separated by holiness from earthly things, or, he shall pass from life into death.

VERS. 35.-- *He opened. [n: (RAB.)]* He opened the treasure of knowledge. Or he opened his mouth, that the Spirit might speak in him, according to that: *Open wide thy mouth, and I will fill it [n: (Psal. LXXX)]*.

Mystically, Philip opened the mouth of the Church, that from this he whom before they knew not might be preached to the Gentiles.

*He preached the Gospel.* He solves the question of him that asked: *Of whom did the prophet speak?* But he shows that it was prophesied of Jesus.

VERS. 36.-- *To a certain water.* For to this the preaching had led, that he should need water, the things which he had heard on the way concerning baptism.

[0447D]VERS. 37.-- *If thou believest. [n: (RAB.)]* He was not ignorant of his faith, but wished an open confession, that to those who are to baptize and to those who are to be baptized an example might be given of questioning and of confessing.

VERS. 39.-- *The Spirit of the Lord. [n: (RAB.)]* Or the Spirit rushed upon him mightily, as also upon the apostles, etc., *as far as* upon whom the Spirit had descended?

VERS. 40.-- *He was found.* By men, he who in his rapture was not found, because he walked in the wilderness, or with exceeding swiftness.

*Caesarea. [n: (BEDA.)]* He means the Caesarea of Palestine, where below he is described to have had a house, which is shown even to this day, and also the chamber of his four daughters, virgins that prophesied.

## CHAPTER IX.

[0448A]

VERS. 1.-- *And Saul.* He returns to that which he had said above: *Saul was still laying waste the Church. Of threatenings,* etc. Terrifying with threats, he afflicted with slaughter those present: it is doubted whether he killed or scourged, or did both. *Breathing.* He breathes after the manner of fire, and not incited by another he himself set others on fire.

VERS. 4.-- *And falling.* Terrified, he flees back to the ground, or as one adoring he falls upon his face.

*Why me,* etc. [n: (BEDA.)] He says not: Why dost thou persecute, etc., *as far as, As long as you did it to one of these least ones, you did it to me [n: (Matth. XXV)]*.

VERS. 5.-- *I am Jesus.* He calls himself not God nor the Son of God, but, Receive, he says, the weak things of my humility, and lay aside the scales of thy pride.

[0448B]VERS. 7.-- *Arise.* Work untiring as an ox, and be a teacher of the Church. In the law it is written: *Thou shalt not muzzle the mouth of the ox that treadeth out the corn [n: (I Cor. IX)]*.

*Enter in. [n: (RAB.)]* About to enter the city he is terrified, lest he bring sorrow upon the saints; thereafter the Lord is bidden to enter, that he may learn the faith which he had assailed.

*And it shall be said.* An example of learning is given, and pride is rebuked, that no one may think another unworthy to be taught by him what he knows not.

VERS. 8.-- *His eyes being opened. [n: (RAB.)]* There is shown to him in the body what he suffered before in the soul. For as an eye is open without sight, so the law is useless without the faith of Christ.

[n: (BEDA.)] He could not with his eyes see well again, unless first blinded, and shutting out his own wisdom, which is troubled [0448C], he committed himself to the faith.

VERS. 9.-- *And he was. [n: (RAB.)]* Here a form is given to penitents, that they begin from a space of three days, and in this three days' space also the degree of the catechumens is dedicated.

*Three days.* It appears that through the three days, being blinded, he was awaiting the light of grace, not growing sluggish in idleness, but, enlightened by God, he was searching into heavenly things. It is credible that even at that time he was fully taught the dispensation of the Gospel.

*Not seeing.* Because he did not believe that God, rising on the third day, had overcome death, he is instructed by his own example, who changed the darkness of the three days by the returning light.

*He did not eat. [n: (RAB.)]* This had befallen his soul, which had not had the inward food and drink. [0448D] But from the fasting of the body and from thirst it is shown that the needy soul must be filled.

VERS. 10.-- *Ananias. [n: (ID.)]* It is a sign of familiarity that one is called by his own name.

VERS. 11.-- *Into the village. [n: (ID.)]* Villages are called lands lying next either to cities, or to one another within a city.

VERS. 15.-- *Go,* etc. He is not to be feared as a persecutor, but to be embraced as a brother: because the evils which he brought upon the saints, he is ready to endure.

VERS. 17.-- *He entered in.* The prophecy of Isaias was fulfilled, who says: *The wolf shall dwell with the lamb,* that is, Saul with Ananias.

VERS. 18.-- *There fell,* etc. [n: (BEDA.)] The body of the serpent [0449A] is covered with scales, etc., *as far as* that he received light in the mind.

[n: (RAB.)] That the scales fall is a likeness of the inward sight renewed from the veil of the law.

VERS. 20.-- *And immediately.* He fulfils the word of the Lord who says: *He that will come after me, let him deny himself [n: (Luc. IX)]*, etc.

VERS. 21.-- *Is not this he. [n: (RAB.)]* He gives an example of not blushing, where truth can change its own opinions.

VERS. 24.-- *They watched.* Not the Jews, but the citizens with their king Aretha, as he himself writes to the Galatians. For the Gentiles agreed with the Jews in the persecution of the Christians.

VERS. 26.-- *And when he was come.* Not as soon as he was baptized: he came to Jerusalem to the apostles, but [0449B] (as he writes to the Galatians) he first went away into Arabia, and thence returned to Damascus; then after three years he came to Jerusalem to see Peter, etc. Then, as Luke testifies, he came into the parts of Syria and Cilicia.

VERS. 27.-- *Barnabas. [n: (BEDA.)]* He was a Cyprian by race, a Levite, who is above recorded to have brought the price of a field to the feet of the apostles.

VERS. 29.-- *With the Greeks.* Jews are called Greeks, because they were born among the Greeks by the dispersion.

VERS. 30.-- *To Caesarea.* Caesarea Philippi is a city of Syria. Tharsus is a city of Cilicia.

VERS. 31.-- *The Church.* Such things, as has been said above, are often inserted at the end of narrations and at the beginning, to the praise of the apostles and of the ecclesiastical faith. *And with the consolation.* Consolation is given in labour, whence it is plain [0449C] that the Church was being tried.

VERS. 33.-- *Named Aeneas. [n: (RAB.)]* Aeneas betokens the human race lying sick, etc., *as far as* who is made weak by the pleasure of the flesh and by the delight of the world.

VERS. 34.-- *Arise.* Him whom he had cured of the palsy he commanded to arise and to make his bed, signifying that he who had received the faith in his heart should not only shake off torpor, but should also prepare works in which he may rest.

VERS. 35.-- *Of Lydda and Sarona.* They were two cities converted to God, for therefore miracles were wrought in them.

VERS. 36.-- *Named Tabitha. [n: (RAB.)]* Tabitha is rendered from the Hebrew into Latin *Dorcas,* or *Damula,* as is found in *quisbusdam* copies.

*Dorcas.* Allegorically: Dorcas is a doe or a roe: [0449D] and it signifies the soul, lofty by the pursuit of virtue, but contemptible in the opinion of men. But Luke, in setting down the interpretation of the name, signifies that a mystery is contained in it. These animals, dwelling in the mountains, see sharply: whence from the sharpness of their sight they are called dorcades in Greek. So they who are lofty by the merits of their works aim at higher things, and watch circumspectly over themselves, they live simply with a discerning degree of work, they walk as it were with a cloven hoof, they ruminate the word of God by assiduous meditation.

VERS. 39.-- *In an upper room. [n: (RAB.)]* She is placed in a higher place, either because of the height of her merit, or because of the sublimity of the miracle which was to be wrought upon her.

VERS. 40.-- *All being put forth. [n: (ID.)]* This was done after the example of Christ [0450A] raising up the daughter of the chief ruler of the synagogue, to avoid elation, or lest the unworthy should see the sign. *She opened. [n: (BEDA.)]* Right is the order of those that rise again, that first she open the eyes of the mind, afterwards, the voice of Peter being known, she sit up, and receive again the lost light of her circumspection, that she may live unto the teaching of those who help. *She opened her eyes.* These are the three degrees of the raising up.

VERS. 41.-- *And giving.* Tabitha rises again at the touch of Peter's hand, because the soul lying sick in sins grows strong again by no better way than by the examples of the saints.

## CHAPTER X.

VERS. 1.-- *A man, however,* etc. [n: (RAB.)] By the merit of his perfection and by his manly work this centurion is called a man, according to [0450B] that: *There was a man in the land of Hus, whose name was Job.*

*Cornelius. [n: (BEDA.)]* Not by virtues did he attain to faith, but by faith he attained to virtues. [n: (GREG.)] Cornelius, whose alms before baptism, an angel bearing witness, etc., *as far as* but in faith he is made solid through works.

VERS. 2.-- *Religious,* etc. [n: (RAB.)] All these things by the good of nature, etc., *as far as* without manly seed, that is, he may be believed to have conceived by the teaching of a master.

VERS. 3.-- *He saw. [n: (RAB.)]* Not in the night, not in sleep, because the Gentiles, being of a gross understanding, etc., *as far as* as was shown before in the example of Peter and John.

*An angel of God. [n: (ID.)]* Not of Satan. In this the apostles are excused who preach to the Gentiles and baptize them: for how should that be grudged by a man which was made manifest [0450C] by an angel? *Entering in,* to him perhaps, calling him, and occasion is given to Peter of excusing himself to the Jews who dispute against him and say: *Why hast thou gone in to men having the foreskin [n: (Act. XI)]*, etc. [var: Vulg. Act. 11:3 *Quare introisti ad viros praeputium habentes*, "Wherefore hast thou gone in"] *O Cornelius.* A familiarity is shown, by which the name of a gentile man was inserted into the acquaintance of the angels.

VERS. 5.-- *And now send men,* etc. [n: (RAB.)] Here begins the recompense, that God may have mercy on thee who art merciful, because: *Blessed are the merciful, for mercy,* etc. [n: (Matth. V)]. [var: Vulg. Matth. 5:7 *quoniam ipsi misericordiam consequentur*, "for they shall obtain mercy"; Migne's quotation lacks *ipsi*]

*Joppa. [n: (ID.)]* It is a city of the land of promise, nearest to the Tyrrhene sea, and situated upon its eastern shore, into which Jonas going down entered a ship, that he might flee.

VERS. 6.-- *He lodgeth,* etc. Peter lodges in [0450D] the house of Simon, that is, of one obeying, who is a tanner, because a teacher of the Church gladly dwells there where there are obedient men, who chastise the body and bring it into subjection, having crossed over the waves of the world by liberty of mind. For by the constancy of faith they despise the fleeting glory of the world and its terrors.

VERS. 7.-- *And when he was departed. [n: (RAB.)]* He does not say, when Cornelius had awaked, because to him the angel appeared neither through a dream, nor in ecstasy, but manifestly.

*A soldier. [n: (ID.)]* He does not say the household servants fearing the Lord, because at the beginning he had said that he was religious, fearing the Lord with all his house.

VERS. 9.-- *As they drew near,* etc. Another reading: *As they appeared,* namely those who were sent by Cornelius, [0451A] that is, drawing near in such wise that they could be seen from the house of Simon the tanner.

[n: (RAB.)] For *into the upper parts,* another reading has *into the upper room,* and rightly: because the gentile people is as it were the upper house: but the Synagogue is beneath, because sunk in the world.

In saying *into the upper parts,* he signified that the Church, the coveting of earthly things being forsaken, would have her conversation in the heavens. At the sixth hour Peter, amid his prayers, hungers, and that for the salvation of the world, which Jesus came in the sixth age of the world to seek and to save: which he showed when at that same hour he sat over the well of Samaria.

VERS. 10.-- *When he was hungry. [n: (RAB.)]* By compassion he hungers for the salvation of the Gentiles, which is now shown in the vision, which was therefore seen at the sixth hour, because it was wrought in the sixth age [0451B] of the world.

VERS. 11.-- *Heaven opened. [n: (BEDA.)]* The opening of heaven is the revelation of the heavenly mysteries shortly to come to the Gentiles. And in this he designates that the heavens are opened to the Gentiles, and that an entrance is to be laid wide.

*A certain vessel. [n: (ID.)]* That vessel designates the Church, etc., *as far as* through whom the Church, steeped in the heavenly gift, is exalted.

*A linen cloth.* For the Church, for the whiteness of holiness, and for the mortification of the flesh. *From heaven to earth. [n: (RAB.)]* Thence we are admonished that where our head is and our root (whose branches we are), thither the anchor of our hope may penetrate.

VERS. 12.-- *All fourfooted beasts.* All the Gentiles who shall believe and who are to be taken up into the unity of the body of Christ, that all may be made his members.

[0451C]VERS. 13.-- *Kill.* Cleanse, mortify, and slay, that thou mayest make them victims to God, that being plucked out of oldness they may pass over into newness.

VERS. 14.-- *I have eaten,* etc. [n: (BEDA.)] He that eats food set outside transfers it into his own body. He commanded therefore that the Gentiles, set outside through unbelief, be grafted into the fellowship of the Church (which Peter signifies).

[n: (ID.)] Peter thought the Gentiles unclean, etc., *as far as* but may bind fast in the love of God alone.

VERS. 21.-- *Going down. [n: (BEDA.)]* He is bidden to come down from the roof, and to go to preach, etc., *as far as, But the conversation of the saints is in the heavens [n: (Philipp. III)]*. [var: Vulg. Philipp. 3:20 *Nostra autem conversatio in caelis est*, "But our conversation is in heaven"]

*Behold, I am he,* etc. He shows that he knows of their coming, giving also an example of humility, dismissing a circuit [0451D] of words.

*What is the cause,* etc. The Spirit said that the soldiers were at hand, and was silent for what cause they had come, because for the keeping of humility the spirit of prophecy sometimes touches the mind in part, and in part touches it not.

VERS. 22.-- *He received an answer.* To his alms and his prayers the Lord answered by an angel. *Into the house.* By this they persuade him, because the angel commanded that he should enter into his house, although he was a gentile.

VERS. 23.-- *Bringing them in,* etc. Here begins the communion of the apostles with the Gentiles, because he had gone down to them who had heard from the angel the command that they should enter into the house of a gentile, therefore he received the Gentiles into hospitality.

VERS. 24.-- *His kinsmen being called together,* etc. Twofold [0452A] is the cause of the calling together; nearness of kindred, and friendship.

VERS. 27.-- *And talking with him,* etc. [n: (BEDA.)] The holiness of his action earned the communion of equality, just as in the fault of Ananias and Sapphira the zeal of his vengeance laid open that of his power.

VERS. 30, 31.-- *And behold a man,* etc. He does not say an angel, so far was he from disdain, and he says: *Cornelius, thy prayer hath been heard, and thine alms have been had in memory before God.* [var: Vulg. Act. 10:31 *eleemosynae tuae commemoratae sunt in conspectu Dei*, "thy alms are remembered in the sight of God"]

*In the sight of God. [n: (RAB.)]* In the Greek, *In the sight of God we are present.* This is rightly said by him who was ready to obey God, believing him to be everywhere present.

VERS. 34.-- *He is not a respecter of persons,* etc. [0452B] [n: (BEDA.)] It is plain that God is not a respecter of persons, etc., *as far as* but that they should receive all that believe.

VERS. 37.-- *You know,* etc. [n: (RAB.)] It is to be read thus: You know Jesus as John preached him: Jesus of Nazareth, how he anointed him, etc. Or: this John preached, that he anointed him, not indeed after an earthly manner, but by the spirit and the power of signs.

VERS. 38.-- *Who went about,* etc. In the Greek is added, *through forty days,* not that they ate and drank with him daily, for it would be contrary to John, who interposes eight days in which he was not seen by them, that he might be made manifest the third time, and for as many days he fasted before his death, being in need of food, whereas he ate after the resurrection being now not in need of food. He fasted before his death, that we might abstain from the desires [0452C] of this world. He ate, teaching by this that he is with us until the consummation of the world. Fasting is in the contest, because he who is in the struggle abstains from all things. Food is in the hope of peace, which shall be perfect, when this mortal shall have put on immortality. But we, while we take the way of the Lord, fast from the vanity of the world, and are refreshed by the promise to come.

[n: (RAB.)] Through forty days, not continually, but at certain turns taken within that quadragenary number of days.

VERS. 41.-- *And we drank. [n: (BEDA.)]* Here Peter sets forth what is passed over in silence in the Gospel, that after the resurrection he drank with Christ, unless perhaps we believe it to be indicated there, where he says: *Until I drink it with you in the kingdom of my Father [n: (Matth. XXVI)]*. [var: Vulg. Matth. 26:29 *cum illud bibam vobiscum novum in regno Patris mei*, "when I shall drink it new with you"]

[0452D]VERS. 45.-- *The Spirit.* The Spirit is the house of God, inasmuch as he is given to those who through him love God; but with himself he is God, even if he be given to none, coeternal with the Father and the Son. Nor, because they give, and he himself is given, is he less than they. For he is so given as the gift of God, that he gives himself as God: *For the Spirit breatheth where he will [n: (Joan. III)]*. [var: Vulg. Joan. 3:8 *Spiritus ubi vult spirat*, without *enim*]

VERS. 47.-- *Can any man forbid water,* etc. As if, God first gave what is greater, and inverted the order, can he forbid what is less You have come for this, that you may be witnesses, therefore judge.

VERS. 48.-- *In the name of Christ.* Whereas the rule of the Church is that baptism be delivered in the name of the Trinity, Luke nevertheless testifies that it was given in the name of Jesus Christ. Ambrose, resolving this, says that through the unity of the name [0453A] the mystery is made full, because he who says Christ designates also the Father, from whom the Son is, and the Holy Spirit: he also who says the Father shows alike both the Son and the Spirit: and he who names the Spirit calls also the Father, from whom the Spirit proceeds, and the Son, whose Spirit he also is. Whence, that authority may be joined to reason, one is baptized also in the Spirit, according to that: *But you shall be baptized in the Holy Spirit [n: (Act. XI)]*, and the Apostle: *In one Spirit we have been baptized [n: (I Cor. XII)]*. [var: Vulg. Act. 11:16 *vos autem baptizabimini Spiritu Sancto*, without *in*] [var: Vulg. 1 Cor. 12:13 *Etenim in uno Spiritu omnes nos in unum corpus baptizati sumus*]

## CHAPTER XI.

VERS. 6.-- *The fourfooted beasts of the earth,* etc. [n: (RAB.)] I marvel that some interpret this of meats, etc., *as far as* he set forth the mystery of this vision.

VERS. 18.-- *Therefore to the Gentiles also,* etc. This is that which is read in [0453B] Job: From the North gold shall come, and to God fearful praise, because the brightness of faith arose first in the cold breast of the Gentiles, and for that same unlooked-for faith Judaea glorifies God with trembling. [var: Vulg. Job 37:22 *Ab aquilone aurum venit*, "gold cometh from the north"; Migne prints the future *veniet*]

VERS. 19.-- *And they indeed,* etc. He returns to that which he had said: therefore they who *were dispersed, went about preaching the word.* But the narrative concerning Philip, Peter, John, and Paul has been inserted between.

VERS. 20.-- *And there were certain. [n: (RAB.)]* Not of those who had been dispersed from Jerusalem, but, etc., *as far as* they were conversant among the Greeks in the dispersion.

VERS. 21.-- *And a great number. [n: (BEDA.)]* Now after the revealing of the evangelical sheet (in which the holy living creatures were to rest in the hope of things above) the Church began to grow, when through outward provinces, islands and cities the Gospel is preached [0453C] not only to the Jews, but also to the Gentiles.

VERS. 22.-- *And they sent Barnabas. [n: (RAB.)]* Barnabas, manly in goodness. Barnabas is often praised in this book, lest he be believed to have lacked the apostleship for unworthiness of merit, who was afterwards ordained by the apostles apostle of the Gentiles.

VERS. 23.-- *And he exhorted,* etc. He changed nothing nor added anything, but taught perseverance, because in them the faith was true and full.

VERS. 25.-- *To Tarsus.* For it was said above that the brethren led him down by night to Caesarea and sent him away to Tarsus. *That he might seek Saul.* Behold the goodness of Barnabas, who does not alone presume to teach the people, but seeks a partner of the apostleship.

[0453D]VERS. 26, 27.-- *Disciples, Christians. In these,* etc. In this the disciples seem not to have kept the command of God saying: *Be not solicitous for the morrow [n: (Matth. VI)]*. [var: Vulg. Matth. 6:34 *Nolite ergo solliciti esse in crastinum*, "Be not therefore solicitous for to morrow"] But it is agreed that he does not disapprove this, if a man provide those things after the manner of men, but does not serve God for them, so that in his work he looks not to the kingdom of God, but to temporal things. To this rule therefore is this precept reduced, that in the providing of these things we attend to the kingdom of God: but in the warfare of God we think not upon them.

*Prophets. [n: (RAB.)]* Of whom it was said: *And your sons shall prophesy [n: (Joel. II)]*. It is a praise of Antioch, whither many perfect men came together.

## CHAPTER XII.

VERS. 4.-- *To four quaternions.* A quaternion [0454A] is the name given to the chief of four soldiers. For as a centurion has a hundred soldiers under him, so a quaternion has four.

*Willing,* etc. [n: (RAB.)] For the favour would be greater if the Jews themselves killed him, because he was a chief man, not Herod himself, as James also was.

VERS. 6.-- *Soldiers, bound,* etc. [n: (RAB.)] Four difficulties heap up the guard: soldiers, chains prison, guards.

VERS. 7.-- *A light.* A sign of the presence of the angel of God, whose presence afforded light to Peter alone, nor did it shine upon the others.

*And when he had struck his side. [n: (RAB.)]* The angel was able to have bodily touch, a body being taken from the air.

VERS. 11.-- *Being come to himself.* He returned from the height of contemplation to that which in the common understanding [0454B] was before.

VERS. 13.-- *A damsel came forth,* etc. A woman also, first of all, announced to the disciples that the Lord had gone forth from the tomb, that where sin abounded, grace also might more abound.

VERS. 15.-- *It is his angel. [n: (HIER.)]* Great is the dignity of souls: that each one from the rising of its birth has an angel deputed to the keeping of itself.

[n: (ID.)] But that each one of us has angels, etc., *as far as* these are they who ascend and descend upon the Son of man.

VERS. 17.-- *They should hold their peace,* etc. Until he should tell the mighty work: or he bids them be silent, lest by the shout of them that rejoiced his coming should be known in the city.

VERS. 23.-- *Immediately,* etc. While he shuddered not at the impiety of unlawful [0454C] flattery, looking back a little after he saw the angel hanging over and pressing upon his head, and forthwith perceived him to be the minister of his own destruction, whom he had before known as the provider of good things. Thereafter, tormented for seven continuous days with pain of the belly, he violently broke off his life.

## CHAPTER XIII.

VERS. 1.-- *And there were in the Church,* etc. The same men were prophets and teachers. Or, some of them were prophets, others teachers.

*Niger. [n: (RAB.)]* From the colour, if it is Latin. Or, it is interpreted *ascending,* if Hebrew.

VERS. 4.-- *Sent by the Holy Spirit. [n: (RAB.)]* Dismissed by men, they are straightway sent by the Holy Spirit to Seleucia. He was the guide of their journey who separated them [0454D] from the rest.

*They went to Seleucia. [n: (ID.)]* In certain copies is found: *They went to Seleucia, which is Salamina;* but they are two names of one city.

VERS. 7.-- *To Sergius Paulus.* They are two names of one man, Sergius and Paulus.

VERS. 8.-- *Elymas. [n: (RAB.)]* Elymas, according to some, is interpreted *the measure of my God,* or *Magician,* and therefore he resisted.

*To turn away. [n: (ID.)]* Him who had begun to be converted he wished to turn from the faith to transgression, according to his own name.

VERS. 9.-- *Saul. [n: (ID.)]* Saul is interpreted *the temptation of one looking back,* or *security,* or *wonderful.*

[0455A] *Who is also Paul. [n: (BEDA.)]* From Sergius Paulus the proconsul (whom he subdued to the faith) he obtained by lot the name of Paul.

Fitly does the apostle of the Gentiles obtain his name from a gentile.

[n: (RAB.)] From Sergius Paulus the apostle was called Paul, etc., *as far as, I am the least of the apostles [n: (I Cor. XV)]*. [var: Vulg. 1 Cor. 15:9 *Ego enim sum minimus apostolorum*; Migne's quotation lacks *enim*]

VERS. 11.-- *And now,* etc. *Thou shalt be blind,* etc. It behoved Paul to work miracles for the perfecting of his apostleship, whom the Lord had chosen while long kicking against the goads.

VERS. 14.-- *Antioch of Pisidia. [n: (RAB.)]* For distinction from the other Antioch, as is believed; but by many it is thought to be the same.

*They sat down. [n: (ID.)]* As about to hear the law, not to preach. Behold an example of humility.

[0455B]VERS. 19.-- *The land of Chanaan,* etc. [n: (RAB.)] That is, of promise, which was therefore (as it seems to most) given to Israel, etc., *as far as* and therefore he deserved to be accursed.

VERS. 20.-- *He gave,* etc. The time of the judges passes, for the proving of the patience of God.

VERS. 26.-- *To you. [n: (RAB.)]* To the Jews. *I came not but to the sheep that were lost of the house of Israel [n: (Matth. XV)]*. [var: Vulg. Matth. 15:24 *Non sum missus nisi ad oves quae perierunt domus Israel*, "I was not sent but to the sheep"] Or, to you who are dispersed, because (as follows) the inhabitants of Jerusalem rejected it.

VERS. 27.-- *Judging. [n: (ID.)]* That Jesus was guilty of death. Or, judging the voices of the prophets, that is, not believing: for he who detracteth from his brother detracteth from the law, and judgeth the law, how much more they who detract from Christ?

*The holy things of David faithful. [n: (BEDA.)]* Isaias, foretasting the mysteries of the New Testament, says: *I will appoint for you [0455C] an everlasting testament, the holy things of David faithful.* In the Hebrew: *And I will make with you an everlasting covenant, the faithful mercies of David.* [var: Vulg. Is. 55:3 *et feriam vobiscum pactum sempiternum, misericordias David fideles*; the first quotation, which Migne ascribes to Isaias, stands in neither Is. 55:3 nor Act. 13:34 (*dabo vobis sancta David fidelia*)]

VERS. 35.-- *Thou wilt not give,* etc. [n: (ID.)] After the resurrection he dies not, death shall no more have dominion over him, and therefore he says holy things faithful, that is, incorrupt and about to remain eternally.

VERS. 41.-- *Behold, ye despisers.* In the Greek: Hear, ye despisers, and look, and be destroyed.

*Wonder. [n: (RAB.)]* Join it thus: *Wonder and be scattered* by the Assyrians and Chaldeans, last of all by the Romans, because I work a work of both vengeances. *You will not believe,* etc. Or, on account of the greatness of both vengeances, they are said not to believe until they be fulfilled. [var: Vulg. Act. 13:41 *disperdimini*, "be destroyed"; Migne prints *dispergimini*, "be scattered", and glosses it of the scatterings by Assyrians, Chaldeans and Romans]

[0455D]VERS. 43.-- *And of the worshippers. [n: (ID.)]* It is well read *worshipping God,* as it is had in the Greek. And it signifies those who were by nature gentiles, but by religion Jews, called in Greek proselytes.

VERS. 46.-- *First. [n: (ID.)]* Jesus came first to heal the daughter of the ruler, but the woman suffering an issue of blood snatched the healing before her. *Of eternal life.* Not because they knew that to be eternal life which they rejected, but the apostles spoke out of their own understanding and their own faith.

VERS. 47.-- *For so,* etc. [n: (ID.)] The prophecy is to us an unmoveable precept: first it is spoken, then the testimony of the Prophet is brought in, to the person of the Father speaking to the Son.

*I have set thee.* He does not say, *I have set you,* because what is [0456A] said to Christ pertains to the apostles, who are his members. *I have set thee for a light to the Gentiles. [n: (BEDA.)]* This was said specially to Christ, and yet the apostles judge that the same was said to themselves, because they are his members: as, on account of the union of the same body, it was said, *Saul, Saul, why persecutest thou me?* etc. [var: Vulg. Act. 13:47 *Posui te in lucem gentium*, "I have set thee to be the light of the Gentiles"]

VERS. 48.-- *Foreordained.* This is the order, that after present labours and the mortification of the flesh, life should follow.

VERS. 50.-- *Religious women. [n: (RAB.)]* Either of the Jews who kept the religion of the law, or of the gentiles beginning to preserve religion.

VERS. 51.-- *Shaking off the dust,* etc. According to the precept of the Gospel, the dust is shaken off for a testimony that they made their labour void.

[0456B] [n: (RAB.)] Deservedly is the dust shaken off, because in the judgment they shall be so cast out by Christ, as *the dust which the wind driveth from the face of the earth [n: (Psal. I)]*. But if they received the apostles, they would loose their feet, that is their senses, from the dust, that is from vices.

## CHAPTER XIV.

VERS. 6.-- *They fled. [n: (RAB.)]* The flight of the apostles was not more out of fear than out of love of the word of God. *And all,* etc. That which follows in the Greek: *And God made peace,* some Latin copies have not.

VERS. 10.-- *They lifted up. [n: (RAB.)]* In this wantonness is noted. Or, the meaning was higher than their own barbarous tongue, ignorant of the one God.

VERS. 12.-- *Crowns. [n: (ID.)]* That he might adorn the front of the temple according to [0456C] the rite of the gentiles, or might set them upon them (as about to sacrifice to gods). It was the custom of the gentiles: that those sacrificing to the honour of their gods should take crowns, the victims being crowned withal.

VERS. 16.-- *Filling with food,* etc. [n: (ID.)] He speaks of carnal things, because gladness is from meats and from wine which maketh glad the heart of man.

VERS. 18.-- *They drew him. [n: (ID.)]* To be stoned like a corpse, of this he himself to the Corinthians: *Once I was stoned [n: (II Cor. XI)]*, etc.

VERS. 21.-- *That they should continue in the faith. [n: (ID.)]* Against many tribulations: because the multitude of tribulations demands perseverance of faith. *Because through many tribulations.* Labour is set first, thereafter the entrance of the kingdom is proclaimed, because the hope of the reward is the solace of [0456D] labour.

## CHAPTER XV.

VERS. 2.-- *By sedition.* By Paul and Barnabas, against those who said these things.

*They determined. [n: (RAB.)]* Namely those who had come down from Judaea, etc., *as far as* he is proved to have come to the faith.

VERS. 6.-- *And the apostles came together. [n: (ID.)]* Here is given an example of holding a council, for discerning those things which are necessary to the faith.

VERS. 7.-- *By my mouth. [n: (ID.)]* Not of another of the apostles, as if he should say: I who first preached to the Gentiles will first shake off from them the yoke of the law. For to the eunuch none of the apostles preached: but Philip the deacon, and he was filled with a gratuitous gift.

[0457A]VERS. 9.-- *Purifying by faith. [n: (CHRYS.)]* By faith alone, he says, they attained those things, and not by works or by circumcision. For they say these things not only as rendering an account for the Gentiles, but as desiring also to lead those others away from the law: yet this as yet they do not say.

VERS. 12.-- *And all the multitude held their peace.* The order of speaking, or of the speakers, is to be noted, because while each one speaks they keep silence, Peter first.

VERS. 13.-- *And after that,* etc. [n: (CHRYS.)] This man was bishop of the Church of Jerusalem, etc., *as far as* where, namely, he also sets an end to works.

VERS. 16.-- *I will return and rebuild,* etc. I will return to the Gentiles, whom he had before said to go into their own ways, and for the strengthening of which sense James brought in a testimony. [0457B] This testimony plainly agrees with the words of Simon.

[n: (RAB.)] The shadow of the law, which, corrupted by the traditions of the Pharisees, was raised up again through grace when the Lord revealed it, that is, when the Lord appeared in the flesh, that not only the Jews, but the Gentiles also might seek his name.

VERS. 17.-- *Upon whom hath been invoked. [n: (ID.)]* According to that: *The priests shall invoke my name upon the children of Israel [n: (Num. VI)]*; and elsewhere: *Moses and Aaron his priests [n: (Psal. XCVIII)]*, etc. [var: Vulg. Num. 6:27 *Invocabuntque nomen meum super filios Israel*, "And they shall invoke my name upon the children of Israel"; the Clementine has no *sacerdotes*] [var: Vulg. Psal. 98:6 *Moyses et Aaron in sacerdotibus ejus*, "Moses and Aaron among his priests"; Migne's quotation lacks *in*]

*It hath been invoked.* For the future, after the manner of the prophets.

VERS. 19.-- *I judge. [n: (RAB.)]* It was rightly to be judged, since it is confirmed by the testimony of three, of two apostles and of the prophets.

VERS. 20.-- *And from things strangled.* A thing strangled is that which has died of itself, [0457C] of which Ezechiel says: *Every thing dead of itself, and taken by a beast, of birds and of cattle, let not the priests eat [n: (Ezech. IV)]*. It is fitting that they keep this precept who are anointed with spiritual oil, that they eat not that whose blood has not been poured out, which the epistle of the apostles decreed to be kept. [var: Vulg. Ezech. 44:31 *Omne morticinum, et captum a bestia, de avibus et de pecoribus, non comedent sacerdotes*, "the priests shall not eat"]

*And from blood. [n: (RAB.)]* By the shedding of human blood, etc., *as far as* but that they be chaste and abstain.

VERS. 22.-- *Then it pleased. [n: (ID.)]* Peter speaking, Barnabas and Paul relating, James the bishop of Jerusalem judging, the sentence deservedly pleased. *It pleased them to send to Antioch.* Legates sent by Christ can send their own legates.

VERS. 23.-- *The apostles and the ancients.* Of the apostles the [0457D] common title is set first, lest any occasion of dissension be left.

*To the brethren of the Gentiles. [n: (RAB.)]* The first benefit of the style is that the apostles call gentiles brethren, that is, sons of one God. *Greeting.* An ellipsis, because every word is too narrow for the breadth of charity, and therefore no word is set down, so that they may be understood to wish them all good things together.

VERS. 24.-- *Subverting souls.* In the Greek: *Subverting your souls, saying: It behoveth you to be circumcised, and to keep the law to whom we gave no commandment.*

VERS. 28.-- *It hath seemed good.* That is, it pleased. *To the Holy Spirit.* Who, being arbiter of his own power, breatheth where he will, and speaketh what he will.

[0458A] *To the Holy Spirit. [n: (RAB.)]* And to us, with a human understanding indeed, but a sound one.

*And to us.* Yet not by our own will alone, but by the prompting of the same Spirit.

*Than these necessary things. [n: (RAB.)]* These are necessary things without which there is no salvation, but circumcision is not necessary: but the things which you would not have done to you, do not to another.

VERS. 29.-- *That you abstain,* etc. [n: (TERT.)] Therefore then, since either kind, etc., *as far as* whose cleanness pertains more to God than that of the entrails.

VERS. 34.-- *And it seemed good [n: (RAB.)]* It is the matter of the discourse to follow: *But Judas alone went to Jerusalem.*

VERS. 39.-- *A dissension.* They did not offend in this, [0458B] because not every commotion is a sin, but the unreasonable one, and that which is not justly made. *Mark being taken.* He was joined to Barnabas by the bond of affinity, whence they are also read to have been cousins. Barnabas, dismissed by Paul, sought again his native island, and none the less carried out the work of the Gospel enjoined upon him.

VERS. 40.-- *Silas being chosen. [n: (RAB.)]* For this the Lord made him remain, according to that: *And it seemed good to Silas to remain there,* that he might work together with Paul as Mark with Barnabas. For in this there was a divine counsel.

## CHAPTER XVI.

VERS. 1.-- *The son of a widow. [n: (RAB.)]* Or, of a Jewess. But that she was by race a Jewess appears from this, that he says he was sprung *of a gentile father.* [var: Vulg. Act. 16:1 *filius mulieris Judaeae fidelis*, "the son of a Jewess that believed"; Migne's lemma reads *Viduae filius*, the reading the gloss then offers as an alternative]

[0458C]VERS. 3.-- *And he circumcised him. [n: (ID.)]* He circumcised Timothy because of the scandal of the Jews, lest he should seem to condemn the law of Moses, but not to impose it upon the Gentiles as though not necessary. Titus he did not circumcise, lest the Gentiles should take from him occasion of being circumcised. And this is what he says: *But because of false brethren unawares brought in,* etc. [var: Vulg. Gal. 2:4 *sed propter subintroductos falsos fratres*; Migne prints *fratres falsos*]

VERS. 4.-- *To keep the decrees, which were. [n: (ID.)]* They did not preach what they themselves had done, but that which the apostles had decreed for the will of God. And it is an example of rightly teaching even what thou hast not done. In a figure of this deed the priests were clothed with linen breeches, as though about to sow a work, but not as though about to do it.

VERS. 5.-- *And the churches indeed,* etc. [n: (ID.)] This has been [0458D] more often expounded in the earlier chapters, when we said that by a sentence of this kind the earlier narrative is closed, and the beginning of the following is made.

VERS. 7.-- *They attempted to go. [n: (ID.)]* The apostles are permitted to will, but not to go, etc., *as far as* Luke in Bithynia, etc.

VERS. 9.-- *A man of Macedonia.* The angel of that nation likened to a man of Macedonia, by the property of the tongue, or by a special form, or by the judgment of the word.

*Help us. [n: (RAB.)]* This was said in the person of a man, for angels do not need human help. Or the angel says this on account of those over whom he presides, that they may be baptized and be saved.

*Help us.* He shows that the Macedonians, or the angels, are inspired by [0459A] God, or that certain teachers had begun to be taught.

VERS. 11.-- *Samothracia.* Thracia, Neapolis and Philippi are cities.

VERS. 12.-- *Certain days, conferring.* In certain books is found: Conferring the word of the Lord on the sabbath day.

VERS. 14.-- *A seller of purple.* A queen clothed in royal purple, or a weaver of purple, or one selling purple, signifies the Church which sells purple while she pours out blood for Christ, that life may be purchased. Purple rightly designates blood by its colour and by its nature, because it is made from the blood of shellfish. Lydda compelled the apostle, with his companions, to enter her house: because the Church received with a devout heart the preaching rejected by the Jews.

[0459B]VERS. 15.-- *She constrained us. [n: (RAB.)]* Here is given an example, or two examples are given: one of constraining guests, the other of entering in to the newly converted.

VERS. 17.-- *Following Paul. [n: (ID.)]* Although she had met them, the woman cries out not to their face, but behind them, keeping modesty.

VERS. 23.-- *They cast them into prison. [n: (ID.)]* By this the power of the deliverer is the greater. To the same purpose looks also that which follows: *He put into the inner prison, and made their feet fast in the stocks.* [var: Vulg. Act. 16:24 *misit eos in interiorem carcerem*, "he put them into the inner prison"; Migne's quotation lacks *eos*]

VERS. 25.-- *And at midnight,* etc. Prayer is to be made at midnight, and in dangers the diligence of prayer is to be kept.

VERS. 26.-- *A great earthquake was made,* etc. The devotion of them that pray and the power of prayer is expressed, [0459C] because while they sing hymns in the prison their praise moves the earth: it shakes the foundations of the prison, opens the doors, looses the chains of the bound.

VERS. 29.-- *He fell down,* etc. [n: (RAB.)] On account of power and knowledge: power, because by the earthquake the doors were opened: knowledge, because Paul knew why he wished to kill himself: therefore before all he fell down at the feet of Paul and Silas.

VERS. 33.-- *He washed their stripes. [n: (BED.)]* A beautiful variety of things. Those whose stripes of wounding he washed, through them he lost the stripes of his crime. *Immediately. [n: (RAB.)]* The swiftness of obedience is betokened. The grace of the Holy Spirit knows no slow endeavours.

VERS. 34.-- *And when he had brought them, he set a table before them,* etc. [n: (ID.)] An excellent example of both: [0459D] the entering of the house, and the setting of the table.

## CHAPTER XVII.

VERS. 4.-- *And of the worshippers and of the Gentiles.* That is, both of those who had exchanged the Gentile rite for Judaism, and of those who had remained Gentiles, many were flowing together to Christ.

[n: (RAB.)] The first cause of the malice is that these are of the common crowd; the second, that they were evil even beyond the crowd.

VERS. 6.-- *They dragged Jason. [n: (BED.)]* in the Greek: *Jason and certain other brethren.* Whence it is to be understood that Jason was a brother and faithful.

VERS. 7.-- *Another king. [n: (RAB.)]* Besides Caesar. This was against the decree of Caesar, whence in the Gospel: [0460A] *Every one that maketh himself a king, speaketh against Caesar [n: (Joan. XVIII)]*. But the apostles spoke against it, that Christ was king of the Jews, that is, of them that confess, whence the Jews also accused Christ himself.

VERS. 13.-- *By Paul.* Who was the leader of the word: and therefore afterward he alone was sent away, that he might go from Macedonia to the sea.

VERS. 15.-- *They departed. [n: (RAB.)]* From Athens those brethren who had conducted Paul departed. Some think it was said of Silas and Timothy, that they departed from Macedonia to Paul.

VERS. 18.-- *The Epicureans. [n: (ID.)]* They are so called from their author, who is said to be the champion of pleasure. Stoics in Greek, in Latin elements; who contended that sins were equal, that is, that every sin is uniform.

[0460B] *What meaneth this word-sower.* A word-sower is he who sows the word; or a word-sower, that is, a *sermologus*; because the word of God is seed; whence: If we have sown unto you, etc.

[n: (AUG.)] We read that Paul the apostle was called a sower of words, which was said by them that mocked, but is not to be rejected by them that believe; for he was indeed a sower of words, but a reaper of morals. And we too, though little ones, and not to be compared with him, sow the word of God in God's field (which is your heart), looking for an abundant crop, or fruit, from your morals.

*But others. [n: (RAB.)]* From the Jews they had heard that the name of demons was abominable, and therefore they compare Paul's teaching to this abomination; or it is the Jews [0460C] who say this, that is, the Sadducees.

VERS. 19.-- *To the Areopagus. [n: (RAB.)]* It is the name of the court at Athens, called from the idol of Mars, which among them is called Arios.

VERS. 22, 23.-- *Men of Athens,* etc. *What you worship in ignorance, that I preach.* He answers to that which they had said or had put forward: *Thou bringest in certain new things,* as if he said: The new things which I bring in you have among your old ones. And this he says for persuasion, lest they refute his words as new.

*To an unknown God. [n: (RAB.)]* That is, to the true God, whom no one knows as he is, etc., *as far as* that which is passed over in silence, or it was simply written: *To an unknown God.*

VERS. 24.-- *God, who made the world.* Note the order of this disputation, because first he teaches that one God is the author [0460D] of the world, of all things, in whom we live, and are moved, and are, whose offspring also we are: so that not only for light and life, but also for the kinship of race, he may be shown to be one who ought to be loved.

VERS. 26.-- *Of one all the race of men.* In the Greek: *of one blood,* because blood designates the propagation of the flesh, and by the flesh man is understood.

VERS. 28.-- *For in him we live. [n: (AUG.)]* Because he works that in us, which is that *we live, are moved, and are,* etc., *as far as* because what is not of him, of whom it is said: *Of him, and by him, and in him are all things [n: (Rom. II)]*?

*As also certain of your own poets.* To those who did not receive the prophets he speaks the [0461A] testimony, not of Moses, not of Isaias, or of any of the prophets, but of their own authors, setting down a verse of Aratus, and out of their own false things, which they could not contradict, he preserves and confirms his own truth. *For his,* etc. This testimony was taken from the poet Aratus, not from the divine page, lest he should seem to bring in new things.

VERS. 29.-- *Being therefore,* etc., *we ought not. [n: (RAB.)]* Man is in the middle, having God as higher, gold from silver, with the rest of this kind as lower, which ought not to be compared to him.

VERS. 30.-- *God despising. [n: (ID.)]* That is, pardoning them as venial, and then despising, that is, judging them unworthy of his notice.

VERS. 31.-- *Giving faith to all. [n: (ID.)]* By the example of his own resurrection: or, he has appointed to judge, and afterward it is to be joined thus, giving faith to all that [0461B] they shall rise again.

VERS. 34.-- *Dionysius. [n: (BED.)]* This is that Dionysius who, being afterward ordained bishop of the Corinthians, ruled the Church well, for whose profit also he left many volumes, taking his surname from the place over which he presided. The Areopagus is the court of Athens, drawing its name from Mars, who in Greek is called Arios, *pagus*, a village.

## CHAPTER XVIII.

VERS. 2.-- *Because Claudius had commanded all to depart. [n: (BED.)]* Josephus relates that this was done in the ninth year of Claudius. Suetonius says that Claudius expelled the Jews from Rome.

VERS. 3.-- *Of the tentmaking craft. [n: (ID.)]* As exiles and pilgrims build themselves tents which they may use on the way, [0461C] etc., *as far as* and by word and deed protects from the winds of snares.

VERS. 6.-- *Your blood. [n: (CHRYS.)]* This he does, that he may terrify not by word alone, and he discourses the more vehemently, inasmuch as many had been persuaded.

VERS. 7.-- *Of Titus Justus, one that worshipped God.* Titus Justus was either the man's own name, or he was so surnamed by the merit of his justice. This Titus was not the disciple of Paul to whom he himself wrote the Epistle, and whom he ordained bishop of Crete; with whom Barnabas also, going up to Jerusalem, conferred the Gospel with the apostles, inquiring in their council whether he preached rightly that the Gentiles were saved through the baptism of faith without circumcision, not because he himself doubted of this, but that he might confirm the minds of the doubting by the authority of the apostles.

[0461D]VERS. 15.-- *But if they be questions of a word.* Now indeed declared and narrated, that is, the Gospel: *and of names* (Jesus) and (God) or (God the Father). In the Greek: *All the Greeks apprehending Sosthenes,* etc.

VERS. 18.-- *Who had shorn himself. [n: (RAB.)]* Who shore their own head is uncertain, yet they were Paul or Aquila; whether from fear of the Jews, or from eagerness of converting them? Yet this is said ambiguously, but according to Jerome it is to be understood of Paul.

VERS. 22.-- *Caesarea. [n: (ID.)]* Caesarea is the metropolis of Cappadocia. For he had not yet come into Syria of Phoenicia.

VERS. 27.-- *He helped much.* Another translation: [0462A] *He profited much them that believed,* by grace, this is what the Apostle writes: *I have planted, Apollo watered [n: (I Cor. III)]*, etc.

## CHAPTER XIX.

VERS. 4.-- *John baptized. [n: (BED.)]* John did not remit sins by his baptism, but taught penance. For as circumcision among the patriarchs was a seal of the faith which they had: so also the penitent people received this washing as a seal of their devotion: which prefigured the baptism of Christ, in which remission is made.

[n: (RAB.)] It is not baptism, which is not given in the name of the Trinity. Those baptized by Judas are not rebaptized, because it is in the faith of the Trinity; but those baptized by John, because [0462B] John baptizes in water only, but Christ in the Holy Spirit. When therefore a minister good or bad baptizes, if the faith of the Trinity is entire, the Lord baptizes; but those baptized by John in water alone were baptized by Paul.

[n: (BED.)] The question is: ought he who through ignorance has perchance been baptized by one not baptized, but nevertheless of right faith, to be rebaptized? Which I think has been expounded in this chapter. For what difference does it make, whether then, before the beginning of Christ's baptism, or now, someone were baptized by anyone without the reception of the same? since those whom John baptized in the faith and name of Christ who was to come, he foretold must be baptized again, saying: *I baptize in water, he shall baptize in the Holy Spirit.*

VERS. 7.-- *And they were all. [n: (RAB.)]* The judgments [0462C] of God are a great deep. Behold, Asia, unworthy of the visitation of the apostles, is now consecrated by the apostolic number and exalted by the gift of prophecy. And it is to be noted that the Holy Spirit showed the signs of his coming here upon twelve disciples, and above upon a hundred and twenty (which number is completed by the duodenary drawn ten times), that in Jerusalem, this in Ephesus, which is a city of the Greeks. In which it is shown that the spirit fills only those (whether of the Jews or of the Gentiles) who are in catholic unity.

VERS. 9.-- *Daily disputing in the school. [n: (BED.)]* From the fifth hour until the ninth and the tenth: as is handed down by certain men: because he gave five hours to work, another five to teaching, two to food and prayer, which however is confirmed by no authority. *In [0462D] the school of Tyrannus. [n: (RAB.)]* The name of Tyrannus is put for a dignity, or it is his own name, and is interpreted *containing* them, or *confirming.*

VERS. 10.-- *For two years.* At this time Paul wrote at Ephesus the first Epistle to the Corinthians.

VERS. 12.-- *Half-girdles [n: (RAB.)]* Garments hanging from one side, or girdles, or night-garments, or a kind of napkin, which the Hebrews use upon the head.

VERS. 13.-- *Exorcists.* Solomon devised, and taught his nation, modes of exorcism, that is, of adjuration, by which the unclean spirits, being cast out, dared not return to men. And this is done through reprobates unto their own condemnation and unto the profit of those who see and hear: because although they despise those [0463A] who work signs, yet they honour God, at whose invocation it is done.

VERS. 14.-- *Seven sons,* etc. [n: (BED.)] Since Satan transfigures himself into an angel of light, etc., *as far as* he shows concerning what guardians of the Church it is enjoined: *Catch us the little foxes that lay waste the vineyards [n: (Cant. II)]*.

VERS. 19.-- *And many of them who had followed curious things. [n: (BED.)]* The industry of the magic art: whose followers deservedly burn their books, though valued at a great price, because they see that the demons (whom they had served) call upon Jesus and honour his apostles.

VERS. 21.-- *And when these things were ended,* etc. [n: (CHRYS.)] Having dwelt long enough in the city, etc., *as far as* thus everywhere he weaves his works together.

[0463B] *To see Rome. [n: (RAB.)]* Perhaps he had not seen it before, or because he counted light the tribulation which he was to suffer there; he says only *to see,* and not to suffer many things.

VERS. 22.-- *Into Macedonia. [n: (RAB.)]* He wished to pass from Asia, in which Ephesus is, into Europe, where Macedonia and Achaia are; and so to go again into Asia, that is, to Jerusalem with the alms, of which he wrote to the Corinthians.

VERS. 28.-- *Great is Diana of the Ephesians. [n: (BED.)]* Diana, whom Demetrius said would perish, they on the contrary marvel that she is great.

VERS. 32.-- *And some cried one thing, some another.* That other thing which they cried was, either that they should be haled into the theatre, or that another was the great God, or [0463C] that it was another idol, or they even cast reproaches upon Paul.

VERS. 34.-- *There was made one voice of all, as it were for two hours crying out: Great is Diana of the Ephesians.* Deservedly do the Jews drag the scribe Alexander out of that crowd which wholly adored Diana.

VERS. 37.-- *Neither guilty of sacrilege, nor blaspheming your goddess. [n: (RAB.)]* Sacrilegious men are so called from profane diligence. For *sacrum* signifies both the clean and the profane.

VERS. 40.-- *And when he had said these things.* He speaks this as a Jew, not wishing the Jews to be slain by the worshippers of idols; or he spoke as a Christian.

## CHAPTER XX.

[0463D]VERS. 2.-- *To Greece.* Greece is a province of Achaia; to this Paul came after Macedonia: because he had so purposed, as was said above; and he passes from Macedonia and Achaia to go to Jerusalem.

VERS. 4.-- *Sosipater.* [var: Vulg. Act. 20:4 *Sopater*; the form here glossed stands at Rom. 16:21] In the Hebrew Sosipater is interpreted to be the same as *telling the dispersion,* or *saving the dispersed.*

VERS. 7.-- *And on the first day of the week.* The name of the day is spoken, that it may be a preparation of the virtue that is to be done and to be spoken.

[n: (BED.)] The upper room, the height of the gifts of grace. The night, the obscurity of the Scriptures, etc., *as far as* he subjoined: *And these are the two Testaments.*

VERS. 9.-- *Eutichus,* etc. [n: (ID.)] In Hebrew he is interpreted *out of his mind,* in Greek *fortunate,* etc., *as far as* that the memory [0464A] also of the master now about to depart might be the more closely fixed in the mind.

VERS. 10.-- *When Paul had gone down, he fell upon him. [n: (ID.)]* He went down and fell upon him, he embraced him, etc., *as far as* and, the sun of justice breathing upon him, he is brought back alive. *For his soul is in him. [n: (RAB.)]* That is, it did not wholly depart, or it returned. This he said because of the unbelieving, as: *The girl is not dead, but sleepeth:* for so despair is taken away.

VERS. 16.-- *Pentecost.* It is agreed that the time of the Pasch and of Pentecost was celebrated in the times of the apostles.

VERS. 31.-- *Keeping in memory. [n: (RAB.)]* What he had said to them, he wishes that to be kept in memory, for the memory of a divine precept is no small keeping.

[0464B]VERS. 35.-- *It is a more blessed thing. [n: (ID.)]* This is not read in the Gospel, for not all things are written, but Paul perhaps heard this from the apostles, or received it from the Holy Spirit, or it may be said that, if not the words, Jesus indicated this sense, saying: *Give to every one that asketh;* and elsewhere: *Do not receive gold,* etc. [var: Vulg. Matth. 10:9 *Nolite possidere aurum*, "do not possess gold"] [n: (BED.)] He does not prefer rich almsgivers to those who, leaving all things, followed the Lord, but he chiefly glorifies those who, renouncing in themselves all that they possess, nonetheless labour, working with their hands, that they may have whence to give to him that suffers need. You therefore, bishops, be solicitous concerning the nourishing of orphans, etc.

## CHAPTER XXI.

VERS. 1.-- *And when it came to pass,* etc. *Cos, Rhodes, and thence [0464C] Patara. [n: (RAB.)]* Cos and Patara are islands.

VERS. 8.-- *Of Philip the evangelist.* For the ready office of preaching he deserved to be called an evangelist.

VERS. 9.-- *And he had daughters. [n: (RAB.)]* Elsewhere the daughters of Philip the apostle are read to have been prophetesses, but the truth of this place is not to be contradicted, unless perhaps each of the two be understood to have had daughters that were prophetesses.

VERS. 11.-- *Thus saith the Holy Spirit. [n: (BED.)]* He imitates the ancient prophets, who were wont to say: *Thus saith the Lord God,* because the Holy Spirit, equally as the Father and the Son, is Lord and God, nor can the operation of those be separated whose nature and will is one.

VERS. 21.-- *Saying that they ought not. [n: (BED.)]* As if they should say: In the doctrine of Christ thou condemnest as sacrilegious things, [0464D] etc., *as far as* but the Jews were not forbidden.

*Neither according to.* The Jews believing in Christ were not forbidden at that time to walk according to the law, the temple and their religion still standing, although they were to have salvation in the sacraments of the New Testament, but they that believed of the Gentiles were forbidden to turn to the law, who nevertheless were bidden diligently to observe the commandments of the law pertaining to morals and to the cleanness of the body, such as: *Thou shalt not covet,* etc. A fourfold synod was held at Jerusalem: the first was concerning the election of another apostle in place of Judas; the second concerning the election of the seven deacons; the third concerning circumcision not being imposed upon those who believed of the Gentiles; the fourth this one, concerning the Jews not being forbidden at that time [0465A] (where necessity required) to be initiated in the legal ceremonies, because of the scandal of those who thought that the apostles condemned the law of Moses as idolaters condemn their doctrines.

VERS. 24.-- *That the things which they have heard of thee,* etc. For thou dost not reject the legal observances in the manner that has been said, but if he celebrated for this reason, that by a feigned action he might conceal his own opinion, James would not say this.

VERS. 27.-- *And when the seven days,* etc. They were not yet completed, but their course was still being run, etc., *as far as* lest the Romans should come and take away the place and the nation.

VERS. 35.-- *And when he was come to the stairs.* It signifies stairs not of the descent from the temple, but of the ascent into the castle.

[0465B]VERS. 37.-- *Knowest thou Greek? [n: (RAB.)]* It is a question or an affirmation, because (as is thought) the tribune was speaking in the Greek tongue, or, lest the Jews should know.

VERS. 39.-- *From Tarsus,* etc. [n: (ID.)] Whither, having been taken captive, he migrated with his parents.

## CHAPTER XXII.

VERS. 3.-- *Born in Tarsus. [n: (BED.)]* Paul was born in a town of Galilee named Giscala, etc., *as far as* so Christ, born in Bethlehem, was called a Nazarene.

*A zealot of the law.* In the Greek: *A zealot of the law of the God that is,* according to that: *I bear witness to them, that they have a zeal of God, but not according to knowledge [n: (Rom. X)]*.

[0465C]VERS. 7.-- *Saule, Saule. [n: (RAB.)]* Certain copies have: *Saul, Saul,* that it may be shown that Saulus was named from the name of Saul.

VERS. 9.-- *They heard. [n: (ID.)]* They understood, but only the sound of the voice of Paul, or of him who was speaking to Paul.

VERS. 10.-- *And there. [n: (ID.)]* An example of humility, of not disputing against teachers, nor of presuming concerning ourselves, as though we were taught by God.

VERS. 13.-- *Brother Saul, look up. [n: (ID.)]* There were two things in the eyes of Paul, blinding and enlightening: and therefore he deservedly believed.

VERS. 14.-- *He hath preordained thee. [n: (ID.)]* A fitting order: first, he is preordained in the foreknowledge of God; then he knows the truth, sees the Just One, hears from his own [0465D] mouth; afterward he becomes a witness of those things which he knew, saw, heard.

VERS. 17.-- *That I was in a trance of mind.* This he relates not for boasting, but because of necessity, that he may be seen fit to evangelize the Gentiles.

VERS. 20.-- *I consented.* By confessing that he consented, he notes that he did not kill, unless he that strikes be taken for him that kills, or for one taking care to kill.

VERS. 28.-- *I with a great sum.* Another edition more plainly intimates what the tribune said. The tribune said: dost thou so easily say that thou art a Roman citizen? for I with how great a price possessed this citizenship.

*Citizenship.* That is, the social intercourse among citizens, or the administration of the commonwealth. For it is not that the [0466A] tribune could not be a citizen of the Roman city, but he had bought a partnership of the city, that he might be a sharer. Paul was the more a Roman citizen, in that he had this not by purchasing, but by being born.

## CHAPTER XXIII.

VERS. 3.-- *He shall strike thee. [n: (RAB.)]* He does not say *let him strike,* because it is a prophecy, not a curse, etc., *as far as* but the Apostle spoke by divine inspiration.

VERS. 5.-- *I knew not, brethren.* That is, I did not know that it was Ananias; or he subtly says that he does not know the prince, because the priesthood of the Jews has been reproved.

VERS. 9.-- *What if a spirit? [n: (RAB.)]* Here it appears, according to Jerome, that the Sadducees do not confess a spirit [0466B] and angels, and therefore the Pharisees name a spirit and an angel, because they knew this to be contrary to them.

VERS. 10.-- *Lest Paul should be pulled in pieces by them. [n: (ID.)]* By the Sadducees wishing to seize him, or by both parties contending together.

VERS. 12.-- *They bound themselves by a vow, saying.* In Greek, they anathematized: how great the authority of this word is, they know who by the priestly anathema are made strangers from the fellowship of Christ and of the Church.

VERS. 23.-- *Prepare two hundred soldiers,* etc. [n: (RAB.)] He commands this to be done, lest the Jews should take him away, and the tribune himself be accused of a crime before the governor, as though he were to receive money from the Jews, and the price of Paul's death.

## CHAPTER XXIV.

[0466C]

VERS. 14.-- *To my Father and God. [n: (RAB.)]* Whose son I am shown to be, not *a servant,* as is had in other codices.

VERS. 21.-- *Except for this one thing. [n: (ID.)]* This he speaks by antiphrasis, for he knew this to please them: as if he should say, I have committed nothing, save that I preached what they themselves also believe.

VERS. 23.-- *To minister of his own. [n: (ID.)]* To his disciples and companions; otherwise, he commanded that no one be forbidden to minister to him of his own things or means.

VERS. 25.-- *Trembling,* etc., *and hoping. [n: (ID.)]* Join thus: trembling and hoping, for these two things he dismissed him to a free custody, from the fear of God and the hope of money.

[0466D]VERS. 27.-- *He left Paul bound. [n: (ID.)]* Whether Felix left Paul while living or while dying is uncertain; but nevertheless it seems better that while living he did the Jews a favour.

## CHAPTER XXV.

VERS. 1.-- *Festus therefore, when he was come into the province,* etc. [n: (RAB.)] Understand the province of Palestine, as other governors of Palestine, always succeeding one another, were sent by the Romans.

VERS. 18.-- *Of whom,* etc. [n: (ID.)] For these causes, or things, or words: concerning which I was suspecting, that is, was expecting from the accusers, or the evils concerning which I was suspecting; otherwise, concerning whom, that is, the accusers, [0467A] I was suspecting evil: because they brought forward no cause worthy of death.

VERS. 19.-- *Their own superstition. [n: (RAB.)]* Of both, that is, he called the law of Paul and of the Jews a superstition.

VERS. 23.-- *With much ambition. [n: (ID.)]* That is, with a great crowd going about them, or with much desire of hearing Paul. For *ambitio* there is put in the Greek *phantasia*, that is, the manifold apparatus and pomp of a royal office: by which, going about her, she was thronged on every side.

## CHAPTER XXVI.

VERS. 8.-- *What incredible thing? [n: (RAB.)]* Or thus: King, what sayest thou? is it judged incredible among you? etc., [0467B] by way of questioning, as if he should say: It is not incredible. For indeed he raised up the dead before, for an example of that which is to come, or he raises them up.

VERS. 10.-- *When they were killed he brought the sentence. [n: (ID.)]* [var: Vulg. Act. 26:10 *detuli sententiam*, "I brought the sentence," in the first person] Another edition: And upon them that were to be killed he brought the sentence, that is, in what manner they should be killed I myself gave the sentence. *I brought the sentence.* I judged them to be killed: he does not say that I killed, unless perhaps what follows pertains to the killing: *Punishing them,* etc., *and being yet more mad,* etc.

VERS. 14.-- *Against the goad. [n: (ID.)]* Hitherto thou hast resisted without a goad, but now if thou resistest, thou shalt kick against the goad, which is hard enough. The goad is correction itself.

*Thou art mad, Paul. [n: (BED.)]* He thinks it madness that a bound man, having received a place of defending, etc., *as far as* and [0467C] the Prophet: *He hath not regarded vanities and false madnesses [n: (Psal. XXXIX)]*

VERS. 24.-- *Much learning doth turn thee. [n: (RAB.)]* The philosophers of the Gentiles by much reading used to change their sects. *To madness,* understand, of mutability; or he calls madness the resurrection of the dead, which he announces.

## CHAPTER XXVII.

VERS. 1.-- *And when it was determined that he should sail,* etc. In the Greek: When it was determined that we should sail into Italy, they delivered Paul and certain others in bonds to a centurion.

VERS. 2.-- *Adrumetine. [n: (RAB.)]* That is, sailing to Rome, according to some, but it is better derived from the name of the African city which is called Adrumetis.

[0467D]VERS. 5.-- *We came to Lystra. [n: (BED.)]* For Lystra, in the Greek Smyrna is written. But Jerome puts Myrrha.

VERS. 9.-- *The fast. [n: (RAB.)]* A great hunger on the voyage, making the sailors weaker. Others say that it was then the forty days' fast before the birth of the Lord, which is not probable. It is better to be thought the seventh fast, in which Godolias was slain. Or the day of the tenth fast in January, when the captives in Babylon learned that the temple had been destroyed.

VERS. 12.-- *A haven,* etc. [n: (ID.)] That is called a haven of Crete which is in Phoenice over against Crete: but they were seeking the haven of Crete, because they were sailing to Crete.

[0468A] *Toward Africus,* etc. Africus stands between the southern and the western quarter, inclining more to the western; Corus between the northern and the western, more bent toward the west; and the province of Phoenice had Crete to the west.

VERS. 13.-- *Asson. [n: (RAB.)]* It is the name of a place so called, because thence the ships were loosed as they went forward into the sea.

VERS. 14.-- *Typhonic.* Another translation: a tempestuous wind.

*Euroaquilo. [n: (RAB.)]* That is, Boreas, a wind between Aquilo and the east; this wind was contrary to the ship that was to sail into Phoenice.

VERS. 17.-- *Syrtis. [n: (ID.)]* A narrowness or tribulation is called Syrtis.

[0468B]VERS. 21.-- *It behoved indeed,* etc. [n: (ID.)] As if he should say: You did not hear God, in that Paul above was exhorting them; or, it behoved, me being heard, that is, that you should hear me.

VERS. 26.-- *And we must come unto a certain island. [n: (ID.)]* As if he should say: The prophecy of the truth concerning the island is for a sign, that, when they shall have come to it, they may be certain of their salvation.

VERS. 27.-- *In Adria.* It is a region to which they were sailing; or, the name of a certain strait in the Tyrrhene sea, or rather it seems to be the name of that land from which the Adriatic gulf is called. Otherwise, Adria is taken in the plural for rocks, and therefore the sailors thought that a region appeared. In the book of Hebrew names, [0468C] Adria is said to be containing evils, or a place of evils.

VERS. 34.-- *To take food. [n: (BED.)]* No one escapes the tempests of the world, save he who is fed with the bread of life, and who in the night of tribulations leans upon wisdom, fortitude, temperance and justice, and, by the help of the Lord flashing forth, attains the haven of salvation, so that, being disencumbered of the world, he may seek the flame of love by which the inward parts are warmed.

VERS. 37.-- *We were all souls. [n: (RAB.)]* He does not say men, because perhaps there were women also; or, because of the mingling of Christians, soldiers and sailors, it is so said.

VERS. 41.-- *Bithalassum. [n: (BED.)]* [var: Vulg. Act. 27:41 *dithalassum*, "having two seas"] The Greeks call the sea Thalassa, etc., *as far as* and the sea is called by the Greeks Thelasson.

## CHAPTER XXVIII.

[0468D]

VERS. 2.-- *Pyra. [n: (RAB.)]* Some say that pyra is the name of a wood.

VERS. 8.-- *Dysentery* or *dysin. [n: (BED.)]* It is an affliction of the intestines. *He healed him.* Why does he heal by prayer a sick unbeliever, who so deals with Timothy and Trophimus, sick believers, that he cures the one and leaves the other? unless because that man was to be healed outwardly by a miracle, who inwardly did not live: but these did not need this, who within lived healthfully.

VERS. 13.-- *Puteoli.* Puteoli is a place beyond Rome where Virgil made medicinal baths, each inscribed with its proper titles (as is said) against [0469A] which sickness, namely, they availed. Whence the men of Salerno, led by envy, coming upon them with a strong hand, destroyed the titles and mutilated the buildings.

VERS. 15.-- *The brethren had heard. [n: (RAB.)]* Whence Christians dwelling at Rome? it is plain that Paul was not the first to preach to the Romans.

[0470A]VERS. 30.-- *Conductu.* That is, in the free custody through which he was conducted, or in his own assembly in which he disputed against the Jews.

VERS. 31.-- *Without prohibition. [n: (RAB.)]* In the twenty-fifth year after the passion of the Lord, etc., *as far as* Peter and Paul were crowned with martyrdom.