1 Et cum evasissemus, tunc cognovimus quia Melita insula vocabatur. Barbari vero præstabant non modicam humanitatem nobis.
Eusebius of Caesarea · AD 339 "And they shall be scattered on the merchant ships of foreigners and together plunder the sea." For they, in their wanderings among the nations, had to make use of the passage through the sea, just as though they were flying on it, they made a swift course through the sea so that they might proclaim the gospel to most nations in a short time.
John Chrysostom · AD 407 Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic.
Cassiodorus · AD 585 "But the barbarians showed us no small courtesy," etc. Everyone being now on the shore, as terrible cold was upon them and they were weakened by long fasting, the barbarian inhabitants of the place supplied them with the provisions of courtesy.
2 Accensa enim pyra, reficiebant nos omnes propter imbrem qui imminebat, et frigus.
John Chrysostom · AD 407 "Showed," he says, "no little kindness to us-barbarians" (as they were) "-having kindled a fire:" else it were of no use that their lives be saved, if the wintry weather must destroy them.
Bede · AD 735 For lighting a fire, they revived us all. In Greek it is written: They received us all. Which we also think was first so translated into Latin, but changed through the negligence of scribes.
3 Cum congregasset autem Paulus sarmentorum aliquantam multitudinem, et imposuisset super ignem, vipera a calore cum processisset, invasit manum ejus.
Tertullian · AD 220 Finally, we often aid in this way even the heathen, seeing we have been endowed by God with that power which the apostle first used when he despised the viper's bite. What, then, does this pen of yours offer, if faith is safe by what it has of its own? That it may be safe by what it has of its own also at other times, when it is subjected to scorpions of its own.
Arator · AD 544 You wickedly hurtful serpent, why do you still wish to call [us] back from the Lord and contrive your old pillaging on the newness of the law? O lover of death, whose very parent you are, why do you renew your warfare upon the redeemed?
Theophylact of Ohrid · AD 1107 When Paul was gathering brushwood, a viper bit his hand and caused him no harm, because the holy man was a practitioner of faith. Having sunk its fangs into the apostle's hand and finding no sinful wound in it, the viper immediately recoiled and threw itself into the fire, as if seeking punishment for itself.
4 Ut vero viderunt barbari pendentem bestiam de manu ejus, ad invicem dicebant: Utique homicida est homo hic, qui cum evaserit de mari, ultio non sinit eum vivere.
John Chrysostom · AD 407 "No doubt," say they, "this man is a murderer." They do not simply pronounce their judgment, but say, "No doubt," that is, as any one may see, "and vengeance," say they, "suffereth him not to live." Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to t…
Theophylact of Ohrid · AD 1107 "They said to one another." Look: natural judgment is full of truthfulness, and among the barbarians they do not simply condemn, but having conferred among themselves with a feeling of compassion.
5 Et ille quidem excutiens bestiam in ignem, nihil mali passus est.
John Chrysostom · AD 407 And these also behold, that they may wonder the more. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." They expected him, it says, to fall down dead: and again, hav…
Bede · AD 735 And indeed he shook off the beast into the fire and suffered no harm. By the same fire that warms his own, he burns the beast, because by the same virtues both the saints make progress, and the wicked with their own author perish in envy, as the prophet says: Zeal has seized an unlearned people, and now fire devours the adversaries.
6 At illi existimabant eum in tumorem convertendum, et subito casurum et mori. Diu autem illis exspectantibus, et videntibus nihil mali in eo fieri, convertentes se, dicebant eum esse deum.
Ammonius of Alexandria · AD 300 "He, however, shook off the creature into the fire." The faithful are superior to any scheme, either if it is planned by people or beasts, and they are similar to gods, as Scripture says: "I say, 'You are gods; nevertheless, you shall die,' because of infidelity, 'like mortals.' " So the barbarians, seeing that [Paul] did not die but escaped from certain death, considered him t…
Oecumenius · AD 550 Therefore when the Barbarians saw this and the certain death escaping them, they thought him to be a god, having the custom, making everything marvelous, to consider as a god; just as they used to call the old gods, either because of some greater strength they exhibited among themselves, as was Heracles; or because by magic they astounded those about them, as was Simon in Samar…
Theophylact of Ohrid · AD 1107 They thought that Paul's body would be torn apart. "Having waited a long time." The miracle was not revealed suddenly, but the people waited for it for some time. Thus, this occurrence was not a deception or mere trickery.
7 In locis autem illis erant prædia principis insulæ, nomine Publii, qui nos suscipiens, triduo benigne exhibuit.
John Chrysostom · AD 407 Behold, again another hospitable man, the rich and wealthy Publius, who had seen nothing but had mercy on them because of their calamity. He received and took care of them.… It is certainly an act of great benevolence to give hospitality to 270 people.
Theophylact of Ohrid · AD 1107 Publius was a hospitable man, because he received them knowing nothing about them, but only out of compassion for their plight, and gave rest to two hundred and eighty people, seeing in this a benefit for himself.
8 Contigit autem patrem Publii febribus et dysenteria vexatum jacere. Ad quem Paulus intravit: et cum orasset, et imposuisset ei manus, salvavit eum.
John Chrysostom · AD 407 Thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing.
Bede · AD 735 It happened that the father of Publius, having been struck by fever and dysentery, was lying ill. Dysentery is an affliction of the intestines, caused with ulceration, because it expels bloody discharge, or bile, or some other alteration of humour; but it is considered harmful by the ancients if it produces black discharge from the beginning.
Theophylact of Ohrid · AD 1107 "The father of Publius lay sick with a fever and dysentery." Dysentery, a disease difficult to cure, having been healed by Paul, converted many to faith in Christ.
9 Quo facto, omnes qui in insula habebant infirmitates, accedebant, et curabantur:
Ammonius of Alexandria · AD 300 Dysentery is a difficult disease to cure. He, who received healing from Paul, led many to faith. Therefore miracles are mostly performed among and for unbelievers.
John Chrysostom · AD 407 "So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary," both us and the rest.
10 qui etiam multis honoribus nos honoraverunt, et navigantibus imposuerunt quæ necessaria erant.
11 Post menses autem tres navigavimus in navi Alexandrina, quæ in insula hiemaverat, cui erat insigne Castorum.
Irenaeus · AD 202 And all the remaining [details] of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island upon which they esc…
Cassiodorus · AD 585 "And after three months, we sailed in a ship of Alexandria," etc. After three months, going on board a ship of Alexandria, they came to Syracuse, a city of the Sicilians; from there to Rhegium; from there to Puteoli; from there, now on foot, to the Three Taverns, where Paul was gladly received by the brethren and entered Rome led by them.
Theophylact of Ohrid · AD 1107 Almost always, especially on Alexandrian ships, it was customary to make such images near the bow of the ship on the right and left sides. And since, given the prevailing idol-worship of that time, the "Dioscuri" were probably depicted on this ship, we may conclude from this that the shipmaster on it was a foreigner and an idolater.
12 Et cum venissemus Syracusam, mansimus ibi triduo.
13 Inde circumlegentes devenimus Rhegium: et post unum diem, flante austro, secunda die venimus Puteolos:
John Chrysostom · AD 407 Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds.
14 ubi inventis fratribus rogati sumus manere apud eos dies septem: et sic venimus Romam.
John Chrysostom · AD 407 Observe them tarrying a while, and again hasting onwards.
15 Et inde cum audissent fratres, occurrerunt nobis usque ad Appii forum, ac tres Tabernas. Quos cum vidisset Paulus, gratias agens Deo, accepit fiduciam.
John Chrysostom · AD 407 "And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." Not fearing the danger. But observe also how Paul himself also was affected after the manner of men.
Oecumenius · AD 550 Some places are noted outside Rome, one of which is said, with some probability, to have a statue of Appius and to be called his tribute, just as to this day the images of kings among the Romans are called tributes; the places called the taverns refer mysteriously to certain inns or shelters or to the use of taverns, so named in the Roman language. [ISIDORE]
Theophylact of Ohrid · AD 1107 When he says "to the Appian Forum and the Three Taverns," he indicates certain localities before Rome. The first, the Appian Forum, is a locality where a statue of Appius stood; from this, probably, the locality was also named the forum before the statue.
16 Cum autem venissemus Romam, permissum est Paulo manere sibimet cum custodiente se milite.
John Chrysostom · AD 407 "And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him." Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest.
Theophylact of Ohrid · AD 1107 Paul was so respected that he was permitted to stay by himself; for if the centurion had been favorable to him until now, he became even more favorable. "With a soldier who guarded him," in order to prevent the possibility of new plots against Paul, so that the soldier was not watching over him, but rather watching out so that no harm would come to him.
17 Post tertium autem diem convocavit primos Judæorum. Cumque convenissent, dicebat eis: Ego, viri fratres, nihil adversus plebem faciens, aut morem paternum, vinctus ab Jerosolymis traditus sum in manus Romanorum,
John Chrysostom · AD 407 He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them.
Oecumenius · AD 550 Knowing that it was altogether inappropriate to be tried, and especially before unbelievers, Paul defends himself about both matters, so that their reports might not be anticipated. For this reason, he says, I wished you to see me, so that no one might accuse anything falsely.
18 qui cum interrogationem de me habuissent, voluerunt me dimittere, eo quod nulla esset causa mortis in me.
John Chrysostom · AD 407 "How then is it reasonable," it might be said, "that they should deliver thee up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let thee go?" "When the Jews spake against it," he says. Observe how he extenuates in speaking of their charges against him.
19 Contradicentibus autem Judæis, coactus sum appellare Cæsarem, non quasi gentem meam habens aliquid accusare.
John Chrysostom · AD 407 Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught to accuse my nation of:" but that I might escape the danger.
Theophylact of Ohrid · AD 1107 Since Paul knew that it was entirely inappropriate to be on trial, especially before an unbelieving man, he defends himself from both sides, namely: that he acted not against the law, but on the contrary, was himself knowingly unjustly condemned by the Jews, and that he did not appeal to Caesar of his own will, but because the Jews themselves gave him reason to do so, since the…
20 Propter hanc igitur causam rogavi vos videre, et alloqui. Propter spem enim Israël catena hac circumdatus sum.
John Chrysostom · AD 407 For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you.
Theophylact of Ohrid · AD 1107 "For the hope of Israel I am bound with this chain." That is, by the Scriptures one hope has been granted to the Jews—Christ, and it was by preaching Him that Paul found himself in this condition of a prisoner.
21 At illi dixerunt ad eum: Nos neque litteras accepimus de te a Judæa, neque adveniens aliquis fratrum nuntiavit, aut locutus est quid de te malum.
John Chrysostom · AD 407 Observe them also speaking more mildly to him. "We beg," say they: and wish to speak in exculpation of those at Jerusalem. Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. For this very thing was a proof that they knew themselves exceedingly in the wrong.
Cassiodorus · AD 585 "But they said to him: We neither received letters concerning thee from Judea," etc. The Jews replied to Paul that they had had no opportunity to learn either by letters or by a messenger the things that he had just told; but they asked him, instead, to let them know what he had preached in other places.
Theophylact of Ohrid · AD 1107 Even before Paul's arrival in Rome, the Jews had been persuaded not to accept the preaching about Christ — not only the Jews in Rome, but all Jews throughout the entire world. But how is this known?
22 Rogamus autem a te audire quæ sentis: nam de secta hac notum est nobis quia ubique ei contradicitur.
Ammonius of Alexandria · AD 300 The Jews call the faith in Christ a heresy, because "everywhere it is spoken against." You see, the Jews themselves testify that Christ is preached everywhere, even though not all receive this preaching, as the text says, but some of the Jews or the Gentiles speak against it, while the heretics, in a different way, do not conform to the true faith.
John Chrysostom · AD 407 Neither through letters, nor through men, have they made known any harm of thee. Nevertheless, we wish to hear from thyself: "But we desire to hear of thee what thou thinkest": and then forestalled him by showing their own sentiments. "For as concerning this sect, it is known to us, that everywhere it is spoken against."
Oecumenius · AD 550 Before he arrived. Paul was in Rome, the Jews had been commanded not to receive the preaching concerning Christ, and not only they alone, but also Jews everywhere in the world. How is this clear?
23 Cum constituissent autem illi diem, venerunt ad eum in hospitium plurimi, quibus exponebat testificans regnum Dei, suadensque eis de Jesu ex lege Moysi et prophetis a mane usque ad vesperam.
John Chrysostom · AD 407 Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets." See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith.
Theophylact of Ohrid · AD 1107 The Jews call faith in Christ a heresy. But even they testify that Christ is preached everywhere, although not all accept this preaching, and some of the Jews and Greeks even oppose it.
24 Et quidam credebant his quæ dicebantur: quidam vero non credebant.
John Chrysostom · AD 407 See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets.
25 Cumque invicem non essent consentientes, discedebant, dicente Paulo unum verbum: Quia bene Spiritus Sanctus locutus est per Isaiam prophetam ad patres nostros,
Hippolytus of Rome · AD 235 This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues.
Oecumenius · AD 550 To those who call him the minister of the Father, Paul here gives a severe rebuke concerning the Holy Spirit. For concerning the Lord seated on a high and exalted throne, whom Isaiah saw, therefore speaks the Holy Spirit. For He is of the same essence as the Father and the Son, and shares the same power.
Theophylact of Ohrid · AD 1107 Observe how the Jews now plot against Paul: in Judea they were like tyrants, but here, even though rebuked by Paul, they dare say nothing against him, because his case was no longer subject to their authority.
26 dicens: Vade ad populum istum, et dic ad eos: Aure audietis, et non intelligetis, et videntes videbitis, et non perspicietis.
Tertullian · AD 220 Through them, to wit, had "the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart" obstructed by the "fats" of which He had expressly forbidden the eating, teaching man not to be studious of the stomach.
John Chrysostom · AD 407 Then that you may not deem it strange that they believed not, he introduces the prophecy which saith "Hearing ye shall hear and not understand," more now than then: "and ye shall see and not perceive" more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed?
Theophylact of Ohrid · AD 1107 They did this, he says, people who stopped their ears and closed their eyes, who "will not turn, so that I may heal them." This points to the strong impiety and stubborn aversion of these people. This is said in order to attract and dispose them, and to show that if they turn back, they will be healed.
27 Incrassatum est enim cor populi hujus, et auribus graviter audierunt, et oculos suos compresserunt: ne forte videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.
Oecumenius · AD 550 They first denied themselves, stopping their ears, closing their eyes, and hardening their heart. For not only did they not hear, but they heard with difficulty. And they did this, he says, for fear that perhaps I should turn back and heal them, indicating their malice and deliberate turning away.
Bede · AD 735 For the heart of this people has grown dull, and their ears barely heard. So that we do not think the dullness of the heart and heaviness of the ears are of nature, not of will, he adds the blame of choice and says:
28 Notum ergo sit vobis, quoniam gentibus missum est hoc salutare Dei, et ipsi audient.
John Chrysostom · AD 407 "Be it known then," he says, "unto you, that unto the Gentiles is sent the salvation of God. They," says he, "will hear it too." Then why dost thou discourse to us? Didst thou not know this? Yes, but that ye might be persuaded, and that I might exculpate myself, and give none a handle against me.
29 Et cum hæc dixisset, exierunt ab eo Judæi, multam habentes inter se quæstionem.
John Chrysostom · AD 407 "And when he had said these words, the Jews departed, and had great reasoning among themselves." The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny.
30 Mansit autem biennio toto in suo conducto: et suscipiebat omnes qui ingrediebantur ad eum,
John Chrysostom · AD 407 "Discoursed," it says, "the things concerning the kingdom of God:" mark, nothing of the things of sense, nothing of the things present.
Bede · AD 735 However, he remained for two whole years in his own hired house, that is, in the lodgings he had rented for himself, preaching Christ to all, not only to the Jews but also to the Gentiles, who he said were to be saved, those who were rejected.
Theophylact of Ohrid · AD 1107 Paul did not act like that Diogenes who dressed in rags and lived in a barrel, who amazed many with things in which they had no need whatsoever, yet brought benefit to no one. Paul did nothing of the sort, because he did not turn his gaze toward ambition.
31 prædicans regnum Dei, et docens quæ sunt de Domino Jesu Christo cum omni fiducia, sine prohibitione.
Eusebius of Caesarea · AD 339 And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large and preached the word of God without restraint.
Bede · AD 735 And teaching about the Lord Jesus Christ with boldness without hindrance. He was not only not prohibited from preaching in Rome, but also, with Nero's empire not yet firmly established, and with crimes not yet erupting as much as the histories tell about him, he was sent to preach the Gospel of Christ also in the regions of the West, as he himself says to the Romans: Now theref…