1 And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:
John Chrysostom · AD 407 "And they accompanied them," it says, "unto the ship. And it came to pass, that after we had torn ourselves from them" - so much did they love him, such was their affection towards him - "and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara." Methinks Paul also wept.
Cassiodorus · AD 585 "And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos." Then, as though violently parted from them, they came to Coos; and moving on to Rhodes and Patara, passing through Phenice and Cyprus, they came all the way to Tyre. Having found some disciples there, Paul stayed with them for seven days.
Theophylact of Ohrid · AD 1107 Luke uses a strong expression, saying "having parted from them" ("torn away from them"). And this is quite expressive, because after the tearing away they could not put out to sea. What does "we came with a straight course" mean? It means that they passed by all the other places without stopping at them.
2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth.
John Chrysostom · AD 407 "And finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre." He came to Lycia, and having left Cyprus, he sailed down to Tyre.
Oecumenius · AD 550 This is what happened: Not finding a ship bound for Caesarea but for Phoenicia, I boarded that one. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 "Having found a ship crossing over to Phoenicia." Perhaps this ship had its anchorage here, in Patara; and they, not finding a ship departing for Caesarea, but finding a ship sailing to Phoenicia, set out on it and left Cyprus and Syria to the side, since the expression "leaving on the left" was not added without purpose, but to show that they did not even think of approaching…
3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
Oecumenius · AD 550 And we sailed on to Cyprus and allowed Syria to remain. For the phrase "leaving it to port" is not simple, it has been said, but that they were in no hurry to approach Syria. So they came to Lycia, and leaving Cyprus, sailed to Tyre; for there the ship unloaded its cargo. [CHRYSOSTOM]
4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
John Chrysostom · AD 407 "For there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem." They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting.
Oecumenius · AD 550 He does not say that he made the urging through the Spirit, but that, being guided by the Spirit, they knew. For he did not merely foretell dangers to him, but that he must not go up, sparing him. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 If the Spirit commanded Paul, then why did he resist? For the disciples spoke, knowing from the Spirit about the dangers threatening him. Yes, they did not persuade him "by the prompting of the Spirit," they did not directly predict the dangers awaiting him, but, sparing him, they simply said "that he should not go to Jerusalem."
5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.
John Chrysostom · AD 407 And there again they part from each other with prayer. "And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.
Oecumenius · AD 550 "Completed those days." The verb "completed" [ἐξαρτίσαι] is used in place of πληρῶσαι. For after the days had been completed, that is, after the days of unleavened bread, they came to Troas five days later. [CHRYSOSTOM]
Bede · AD 735 We set out, being escorted by wives and children, etc. The prophecy which sings of the Church is fulfilled: The daughters of Tyre will seek your favor with gifts, the rich among the people (Psalm XLIV), and the rest, up to the end of the Psalm. For no city received, held, or dismissed the Apostle with greater sweetness.
6 And when we had taken our leave one of another, we took ship; and they returned home again.
7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
John Chrysostom · AD 407 "And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
8 And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.
Bede · AD 735 And entering the house of Philip the evangelist, who was one of the seven, we stayed with him, etc. For the initial duty of preaching, he deserved to be called an evangelist, although all performed this task. This house and his daughters remained in the same city for a long time afterward.
Theophylact of Ohrid · AD 1107 The deacon Philip had daughters. But notice that his daughters were virgins and prophetesses, and that they attained through piety above all else to the point that they were even deemed worthy of the gift of prophecy. The writer would not have added that they were virgins if this were not worthy of attention.
9 And the same man had four daughters, virgins, which did prophesy.
Eusebius of Caesarea · AD 339 In this epistle [to Victor, the bishop of Rome] he [Polycrates] mentions him [John] together with the apostle Philip and his daughters in the following words: "For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints.
John Chrysostom · AD 407 "And the same man had four daughters, virgins, which did prophesy." But it is not these that foretell to Paul, though they were prophetesses; it is Agabus.
Oecumenius · AD 550 It should be noted that the daughters of the deacon Philip were prophetesses, so that it is possible for one who partakes in service to minister in marriages. Note also that his prophetic daughters were virgins, and that they practiced this more out of holiness, so that they were deemed worthy of prophecy.
10 And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.
John Chrysostom · AD 407 "And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." He who formerly had declared about t…
Bede · AD 735 A certain prophet came down from Judea. He says from Judea because Caesarea, where they were staying, belongs to the region of Samaria, situated at the border of Phoenicia and Palestine.
Theophylact of Ohrid · AD 1107 This is that Agabus who earlier predicted the famine.
11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
Tertullian · AD 220 When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart?
Oecumenius · AD 550 Agabus, the one who long ago foretold the famine. But the troubling thing is that they will hand him over into the hands of Gentiles. And see that when Paul heard that he would suffer countless terrible things, then he was hastening. And Agabus did not say that they would bind Paul, so as not to seem to speak from an agreement; but "the man whose belt this is."
Theophylact of Ohrid · AD 1107 This is that Agabus who earlier predicted the famine. But bitter is the fact that "they will deliver him into the hands of the Gentiles." Notice: as soon as he heard that he was about to endure many sufferings, he begins to hasten. Agabus did not say that they would bind Paul, lest they think he was speaking by prior arrangement; no, he said: "the man whose belt this is."
12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.
John Chrysostom · AD 407 "And," what is the grievous part of the business, "deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem." Many even besought him not to depart, and still he would not comply.
Theophylact of Ohrid · AD 1107 The others wept, but Paul comforted them: and he who did not fear his own trials grieved on account of their tears.
13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Tertullian · AD 220 Nay, Paul too, who had submitted to deliverance from persecution by being let down from the wall, as to do so was at this time a matter of command, refused in like manner now at the close of his ministry, and after the injunction had come to an end, to give in to the anxieties of the disciples, eagerly entreating him that he would not risk himself at Jerusalem, because of the s…
Jerome · AD 420 The battering ram of natural affection, which so often shatters faith, must recoil powerless from the wall of the gospel.
Theophylact of Ohrid · AD 1107 I weep for you, he says, and not for the sufferings that await me, because for the sake of the Lord Jesus I am ready even to die.
14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
John Chrysostom · AD 407 "And when he would not be persuaded, we ceased, saying, The will of the Lord be done." Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." I weep, he says, for you, not on account of my own sufferings: as for those men, I am willing even to die for them.
Theophylact of Ohrid · AD 1107 When they could not persuade him, they fell silent, because they recognized that this was the will of God. It should be noted that one ought to restrain those who hinder someone from doing a noble deed, even if they weep. And these tears moved even Paul himself and weakened his resolve. Therefore he also rebukes them.
15 And after those days we took up our carriages, and went up to Jerusalem.
John Chrysostom · AD 407 "And after these days," it says, "having taken up our baggage" - i.e. having received the supplies necessary for the journey - "we went up to Jerusalem.
Oecumenius · AD 550 "Having made preparations." That is, having taken things for the journey. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 The word "having prepared" means "having taken everything necessary for the journey."
16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.
17 And when we were come to Jerusalem, the brethren received us gladly.
John Chrysostom · AD 407 "And when we were come to Jerusalem, the brethren received us gladly." "The brethren," it says, "received us gladly." Affairs among the Jews were now full of peace: there was not much warfare among them. "Bringing us," it says, "to one with whom we should lodge." Paul was the guest he entertained.
18 And the day following Paul went in with us unto James; and all the elders were present.
John Chrysostom · AD 407 This was the Bishop of Jerusalem; and to him Paul is sent on an earlier occasion. This James was brother of the Lord; a great and admirable man. To him, it says, "Paul entered in with us." Mark the Bishop's unassuming behavior: "and the elders" were present.
Bede · AD 735 The following day Paul went in with us to James. This James was the brother of the Lord, that is, of Mary, the sister of the Lord's mother, whom John the Evangelist mentions, and he was her son. Immediately after the passion of the Lord, he was appointed bishop by the apostles and ruled the Church in Jerusalem for thirty years, that is, until the seventh year of Nero.
Theophylact of Ohrid · AD 1107 "On the next day Paul came with us to James." James was the bishop of Jerusalem; this is the brother of the Lord, a great man and worthy of admiration. Paul tells them what happened among the Gentiles, not out of vainglory, but wishing to show God's love for mankind.
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Theophylact of Ohrid · AD 1107 "By his ministry," that is, by the preaching of the evangelical teaching.
20 And when they heard it , they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Tertullian · AD 220 Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus on account of "supposititious false brethren; "and leadin…
Augustine of Hippo · AD 430 It is quite clear, I think, that James gave this advice in order to show the falsity of the views supposed to be Paul's, which certain Jews who had come to believe in Christ, but who were still "zealous for the law," had heard about him, namely, that through the teaching of Christ the commandments, written by the direction of God and transmitted by Moses to the fathers, were to…
Theophylact of Ohrid · AD 1107 These thousands of Jews who believed were from those who cried out: "His blood be on us and on our children" (Matt. 27:25). Yet the Lover of mankind accepted many both from them and from their children and granted them innumerable blessings.
21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
John Chrysostom · AD 407 Then also a third cause is given: "And they all," it says, "have been informed of thee" - they say not, "have heard," but have been instructed, that is, so they have believed, and have been taught, "that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs."
Severus of Antioch · AD 538 Thus the apostles and the holy disciples of the Savior, in the beginning, allowed converts from Judaism to the life of the gospel to be circumcised according to the law of Moses in order that they would just believe in the Lord.
Bede · AD 735 But they have heard about you, that you teach the Jews among the Gentiles to depart from Moses, etc.; that is, they claim that you say that what was administered to the fathers by Moses should be condemned as sacrilegious and not commanded by God due to the doctrine of Christ.
22 What is it therefore? the multitude must needs come together: for they will hear that thou art come.
John Chrysostom · AD 407 "What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee:" they say these things as advising, not as commanding.
23 Do therefore this that we say to thee: We have four men which have a vow on them;
Tertullian · AD 220 He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple, which incidents are described in the Acts.
John Chrysostom · AD 407 He shows that it was not necessary to do this upon principle - whence also they obtain his compliance - but that it was economy and condescension. This vow appears to have been the Nazarite vow described in Numbers 6:1-21, taken by the apostle as an accommodation to Jewish prejudices and to allay the suspicions of the legal party in Jerusalem.
Theophylact of Ohrid · AD 1107 Many kinds of vows existed: some promised sacrifices, others – money, still others – themselves, and a fourth group – not to drink wine and not to cut their hair for a certain number of days. To this last category these men belonged. The hair was a symbol of mortification, because it, like the dead, does not feel pain.
24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Oecumenius · AD 550 "Take these and be purified with them." They counsel him to make his defense by deed, not by word. They therefore say this: Provide the offerings prescribed by the law on their behalf, so that you may remove suspicion, and show that not only do you not teach outside the law, but that you yourself also observe what is in the law. [CHRYSOSTOM]
Bede · AD 735 And all will know that what they have heard about you is false; but would have said, All will think: especially since the apostles had already decreed in Jerusalem that no one should compel the Gentiles to Judaize. However, they had not decreed that no Jew should be prohibited from Judaizing then, although even the Jews were already not compelled by Christian doctrine.
Theophylact of Ohrid · AD 1107 "Taking them, purify yourself with them, and take upon yourself the expenses for the sacrifice for them." That is, he says, the sacrifices which, according to the law, must be offered for them, provide yourself, in order to destroy every suspicion. Defend yourself, it is said, by deed, not by word.
25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
John Chrysostom · AD 407 "What then," he might say, "if the Gentiles should learn it? I shall injure them." How so? say they, seeing that even we, the teachers of the Jews, have sent unto them.
Bede · AD 735 About those who believed from among the Gentiles, we wrote judging that they abstain from idols, sacrifices, etc. In Greek, it is more clearly stated: About those who believed among men, we wrote judging that they observe no such thing, except they keep themselves from things sacrificed to idols, etc.
Theophylact of Ohrid · AD 1107 As we give instructions to the Gentiles, although we preach to the Jews, so also you cooperate with us, although you preach to the Gentiles. Do not be afraid, it is a matter of condescension.
26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.
John Chrysostom · AD 407 But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While "purifying himself" he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind.
Oecumenius · AD 550 And to do this in Jerusalem is attainable. Do this then here, so that it may be possible for you to do that abroad. Then he was persuaded by them, and he shaved himself and fulfilled all the Jewish rites. [AMMONIUS]
Theophylact of Ohrid · AD 1107 Paul had his hair cut and fulfilled all the Jewish rites, but not because he changed his opinion (for that would have been a thing impure from vice), but because love is condescending. "He declared the completion of the days of purification," that is, he himself declared about himself that the purification was completed.
27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,
John Chrysostom · AD 407 "And when the seven days were about to be completed, the Jews from Asia" - for his arrival most keeps times with theirs - "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the t…
Bede · AD 735 And when the seven days were nearly completed. These days were not yet completed, but their course was ongoing, the completion was awaited. Hence it is more clearly said in Greek: When the seven days were beginning to be completed.
Theophylact of Ohrid · AD 1107 Notice God's arrangement: after some were dissuaded, others, out of fear that the rest might also be dissuaded, attack Paul. Their restless character is visible everywhere.
28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
Bede · AD 735 Here is the man who speaks against the people, the law, and this place, teaching everyone everywhere. Because they saw that the followers of the new grace attended the ceremonies of the law and the solemnities of the temple less, they feared, as it is read in the Gospel, that the Romans would come and take away both their place and nation.
29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)
John Chrysostom · AD 407 Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.
30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.
John Chrysostom · AD 407 "And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut." "Men of Israel," it says, "help: this is the man that teaches against the people, and the law, and this place." - the things which most trouble them, the Temple and the Law.
Theophylact of Ohrid · AD 1107 They wanted to kill him and dragged him out of the temple, so that they could commit the murder with greater boldness.
31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.
32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.
John Chrysostom · AD 407 "Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul.
33 Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.
Arator · AD 544 Nevertheless the torments that lay harshly upon his constricted arms did not tie his mind, because Paul's epistle, full of light, proclaims that the servants can be bound [but] the faith cannot be bound, and the word is not allowed to be restrained by tortures.
34 And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.
Bede · AD 735 He ordered him to be taken into the camp. And in this place, and in this whole narration, wherever the name of the camp is positioned, it must be taught that it is placed in the singular in Greek: for this reason the Latin interpreter preferred to place it in the plural, lest, if he placed it in the singular, the sense of the reader would be carried far elsewhere, and instead o…
35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.
John Chrysostom · AD 407 "And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.
Bede · AD 735 When he reached the steps, it happened that he was carried, and the rest. The steps signify not the descent from the temple, but the ascent into the camp. This is clear from the Greek, where ἀναβαθμὸς, not καταβαθμός: that is, it has ascent, not descent.
36 For the multitude of the people followed after, crying, Away with him.
Oecumenius · AD 550 "Seize him." It is the custom among the Jews to use this cry against the righteous, as also against the Lord, "Seize him," instead of "Raise him up from the living." Others say it therefore, that is, those who speak according to our Roman usage: "Cast him into the pits." [AMMONIUS]
Cassiodorus · AD 585 "Then Paul took the men, and the next day, being purified, entered with them into the temple." Paul, gladly taking the above-mentioned advice, took the four brethren, purified and with their heads shaved, and boldly entered the synagogue on the following day.
Theophylact of Ohrid · AD 1107 They say "Away with him!" in accordance with Roman custom, since it was customary among the Jews to shout this phrase against the righteous, as they also shouted against the Lord: "Away with Him" (Luke 23:18).
37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?
John Chrysostom · AD 407 "And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?" In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. "May I speak unto thee?" he says. "Who said, Canst thou speak Greek?
Bede · AD 735 He said: Do you know Greek? Are you not the Egyptian, etc.? For an Egyptian had come to Judea, who by magical art claimed prophecy for himself, gathered about thirty thousand Jews; and leading them through the desert, he came to the Mount of Olives, ready to rush from there into Jerusalem and subjugate the city for himself.
38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?
Oecumenius · AD 550 The Sicarii are called robbers who make use of small swords, in size somewhat like the daggers of the Persians, but curved and similar to the dagger [σίκαις] called by the Romans, from which the title was taken by those who robbed. Others said they were some sect among the Jews. [JOSEPHUS]
Bede · AD 735 Four thousand men of the Sicarii. There is no controversy to be held between the tribune who spoke these things and Josephus who wrote about the Egyptian. For it could happen that he first came with a few, the same secretly leading a tyranny, but later joined many to himself by public deceit.
Theophylact of Ohrid · AD 1107 "Are you not that Egyptian?" There appeared a certain Egyptian, an innovator, a rebel, a deceiver, and a sorcerer. The devil flattered himself with the hope of using this man and presenting both Christ and the apostles as participants in those crimes which were committed by the followers of this Egyptian.
39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.
John Chrysostom · AD 407 Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city.
Bede · AD 735 A townsman from Tarsus in Cilicia, a not unknown city. The Apostle was indeed born in the town of Giscala in Galilee. When it was captured by the Romans, he moved with his parents to Tarsus in Cilicia. From there, sent to Jerusalem for the study of the law, he was instructed by Gamaliel, a very learned man, as he himself recounts later.
Theophylact of Ohrid · AD 1107 We, Christians, are the true Jews, as those who profess the true faith, because the name "Judah" means "confession." Since the commander asked whether he was that Egyptian, Paul first of all deflects him from this suspicion. And so that he would not think that he was a Jew by origin, he then declares his faith. So what then? Did he deny it? By no means!
40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
Theophylact of Ohrid · AD 1107 Much contributed to him the very place — the stairs — namely, that he spoke while standing high up and being bound. To see Paul, bound with two chains, speaking to the people — what spectacle could equal this? How he was not frightened, looking upon such a multitude of agitated people!