Acts 20:3
Where, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria; so he took a resolution to return through Macedonia.
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- Vulgate (Clementine)
- ubi cum fecisset menses tres, factæ sunt illi insidiæ a Judæis navigaturo in Syriam : habuitque consilium ut reverteretur per Macedoniam.
- Greek New Testament (SBLGNT)
- ποιήσας τε μῆνας τρεῖς· γενομένης ἐπιβουλῆς αὐτῷ ὑπὸ τῶν Ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ Μακεδονίας.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XLIII on Acts xx. 1
There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, “when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.” ( v. 2, 3 .) Again he is persecuted by the Jews, and goes into Macedonia. “And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas.” ( v. …
St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, 1 Thessalonians 3:5-8
But wherefore has he not said, “shaken,” but “tempted”? Because, he says, I only suspected so much, as that you had been tempted. For he does not call his temptation a wavering. For he who admits his attack is shaken. Strange! how great is the affection of Paul! He did not regard afflictions, nor plots against him. For I think that he then remained there, as Luke says, that “he abode in Greece three months, when the Jews laid a plot against him.” ( Acts xx. 3 .)
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).