Atos 13
Oecumenius
Atos 13:1
Behold the character of each one, and not the upbringing from childhood saves. For see what company Manaen kept, who was esteemed a companion of prophecy. [AMMONIUS] — Commentary on Acts
Atos 13:2
"Set apart for me for the work." That is, to a mission. By whom, then, is he ordained? By Lucius and Manaen, but more by the Spirit. He is ordained so as to preach with authority. — Commentary on Acts
Atos 13:2
What does "they were worshiping" mean? That is, of those preaching. — Commentary on Acts
Atos 13:4
In Seleucia they do not make any difficulty, knowing that from the neighboring city they would reap great benefit. — Commentary on Acts
Atos 13:9
"Saul, who is also Paul." So that Paul might not seem lesser than the other apostles in this respect, God changed his name, and calling Saul Paul, and whatever preeminence the chief of the disciples possessed, he also obtained, and received a position of greater familiarity. [CHRYSOSTOM] — Commentary on Acts
Atos 13:9
Therefore to show that Paul's words to Elymas the sorcerer were not spoken in anger, he anticipated and said, "filled with the Holy Spirit." For these words were not of punishment but of conversion. If they had been disciplinary, he would have made him blind forever; now, however, not that, but for a time, that he might convince the proconsul. [CHRYSOSTOM] — Commentary on Acts
Atos 13:11
For the phrase "for a time," giving a limit to the sentence, means that the way in which he received the light is to be altered for the better; for he who had been led to the worse was now to be brought to this as well. Accordingly it was not punishment but healing. — Commentary on Acts
Atos 13:13
"John, having withdrawn." This is John, also called Mark, the cousin of Barnabas, who also wrote the Gospel according to Mark and was a disciple of Peter the chief, of whom he says in the Epistle: "Mark my son greets you." (1 Peter 5:13) Therefore this man, since the journey concerning Paul was to be prolonged, withdrew from them, although being a servant, because he would not undergo the dangers. [CHRYSOSTOM] — Commentary on Acts
Atos 13:16
Here Paul first preaches in Antioch of Pisidia. He would enter the synagogues in the appearance of a Jew so as not to be driven away, and therefore everything succeeded. — Commentary on Acts
Atos 13:19
"Seven nations:" the Hittites, the Gergaeans, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites. (see Deut. 7:1) — Commentary on Acts
Atos 13:22
"I have found David," and the following. It should be noted that nowhere are these words quoted word for word in the book of Kings, but they were spoken prophetically by Samuel to Saul, therefore: "And now your kingdom shall not continue; and the Lord will seek for Himself a man after His own heart, and the Lord will appoint him ruler over His people, because you did not keep what the Lord commanded you." (1 Sam. 13:13) And from this passage Paul therefore spoke, "I have found David son of Jesse, a man after my own heart, who will do all my will." "Before his coming: a baptism of repentance to Israel." He says, "He came in the flesh." [THEODORET ON 1 KINGS] — Commentary on Acts
Atos 13:25
John testifies, not simply, but bringing all glory upon him, he himself rejects it. For it is not equal for honor to be repelled from one who gives nothing and from many who grant it. [CHRYSOSTOM] — Commentary on Acts
Atos 13:26
And the phrase, "to you has been sent this message," shows the Jewish courtesy; and he mentions Pilate, so that they are accused more heavily as having handed him over to a foreigner. And the phrase, "they asked," he says, received favor, as if he were unwilling; which Peter also states more clearly: judging him to be released. [CHRYSOSTOM] — Commentary on Acts
Atos 13:30
Nothing is inappropriate in saying that Jesus was raised by God. For if Jesus is none other than the Word who became flesh, (see Jn. 1:1-14) and this Word is the power of the Father through whom he enacts all things, (see 1 Cor. 8:6) according to "Christ is the power of God," (1 Cor. 1:24) he will be understood to have raised himself, although being said to have been raised by the Father, insofar as the timeless origin and cause are referred to all things. For he himself also says, "Destroy this temple, and in three days I will raise it up." (Jn. 2:19) [SEVERUS THE ARCHBISHOP OF ANTIOCH FROM THE LETTER TO MARON] — Commentary on Acts
Atos 13:33
"You are my Son." These words from the psalm suitably belong to the incarnation of Christ, which had a temporal arrival. For "Today" and "Tomorrow" are representative of days. But he, as the Word, is begotten of the Father timelessly. [HESYCHIUS OF JERUSALEM] — Commentary on Acts
Atos 13:33
Since the name Jesus is applied to the man and some therefore misunderstand, he anticipated and said that the Word was placed in a tomb, so that no one might suppose the Word to have been spoken of as incorporeal; again he calls him Jesus, giving no separation anywhere to the Word who was made flesh after the union, closing the mouths of the impious everywhere. [CHRYSOSTOM] — Commentary on Acts
Atos 13:34
Note, then, that it is not necessary to say that the body of our Savior and God Jesus Christ, after the resurrection, is passible, that is, susceptible to suffering, nor imperishable and immortal before the resurrection. For the incorruption according to sinlessness was noticeably present from that very time of the Incarnation. [SEVERUS THE HOLY ARCHBISHOP OF ANTIOCH FROM THE EPISTLE ADDRESSED TO TIMOTHY, ARCHBISHOP OF ALEXANDRIA] — Commentary on Acts
Atos 13:38
Why did he not produce testimony by which they would have been persuaded that the forgiveness of sins is affected through him? That this was what was being sought, namely to show first that he had risen. This being admitted, the other is indisputable. For Israel was indeed of great astonishment, called the first-born son, for fear that Egypt be destroyed, handed over to the enemies, the Babylonians, by sword and captivity and servitude. [CHRYSOSTOM] — Commentary on Acts
Atos 13:40
The prophecy of the prophet Habakkuk denouncing unrighteous judgment and the excessive forbearance of God, and saying: Why have You shown me toil and trouble? For judgment has arisen against me, and the righteous judge takes, and the wicked oppresses the just, and judgment is not executed to the end; (Hab. 1:3-4) God answers, announcing beforehand the calamities to those who do wrong. He says, moreover, that the things which will happen to them are wondrous. These things, he says, are so many and so great in magnitude that one would even doubt if someone should foretell them to you. — Commentary on Acts
Atos 13:43
Respecting here and going forward those who are fervent and passionate in the worship surrounding it, he calls them rather zealots than the others. For such persons accepted the faith in Christ sooner than others, being able to perceive its superiority and greatness, and not from human passion, but from a regard for truth and a love of devotion and the reverence they previously held, becoming zealots for that. And again such persons were more incited and enraged against the disciples and the preaching, as showing greater zeal for their own worship than the others. Or he calls proselytes those who worship privately. And speaking publicly and saying: "Men of Israel and you who fear God," (Acts 13:16) he called the proselytes those who fear God, praising some as belonging to the nation and naming them Israelites, and, because he could not say that of others, equating them with respect to religion. [CHRYSOSTOM] — Commentary on Acts
Atos 13:46
He did not think that what is said was unseemly of modesty and shame, "Do not esteem yourselves worthy," for this reason he first said, "But since you reject it," and then, "we turn to the Gentiles." He did not say, "We leave you," but, as he says, "If possible," and here again to turn. [CHRYSOSTOM] — Commentary on Acts
Atos 13:46
He did not think that what is said was unseemly of modesty and shame, that you judged yourselves unworthy; therefore he prefaced, You reject that: and then he adds: We turn to the Gentiles. But he did not say: We abandon you, but that it might be possible that we should again, he says, be turned towards you here. [CHRYSOSTOM] — Commentary on Acts
Atos 13:51
They fulfill what the Lord commanded them, saying: "If anyone does not receive you, shake off the dust from your feet." (Matt. 10:14, Mark 6:11, and Luke 9:5) But these not only did not receive them, but even drove them out of their borders, which is worse. For the Lord does not wish his disciples to have even the dust on their feet from the land of wicked people, thereby showing that they had gained nothing from the disobedient. The dust is a token of the toil which they endured on their behalf. [CHRYSOSTOM] — Commentary on Acts