Acts 18
Commentary from 11 fathers
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας, καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ, διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ρώμης, προσῆλθεν αὐτοῖς,
и҆ ѡ҆брѣ́тъ нѣ́коего і҆ꙋде́анина и҆́менемъ а҆кѵ́лꙋ, по́нтѧнина ро́домъ, но́вѡ прише́дша ѿ і҆талі́и, и҆ прїскі́ллꙋ женꙋ̀ є҆гѡ̀: занѐ повелѣ́лъ бѧ́ше клаѵді́й ѿлꙋчи́тисѧ всѣ̑мъ і҆ꙋде́ємъ ѿ ри́ма: прїи́де къ ни̑мъ,
"And having found a certain Jew named Aquila, of Pontus by birth, lately come from Italy"--for the greater part of his life had been passed there--"and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome." For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led thither as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there.
Homily on Acts 39
Because Claudius had commanded all Jews to depart from Rome. Josephus narrates that this happened in the ninth year of Claudius. Suetonius the historian reports it in this way: Claudius expelled the Jews from Rome, as they were continually making disturbances at the instigation of Chrestus. Whether he meant to restrain and suppress the Jews making disturbances against Christ, or also wished to expel the Christians as related religious members, it is not at all clear.
Commentary on Acts
"Because Claudius had commanded." Under Nero, Paul reached perfection, and under Claudius a war was kindled against the Jews, and they, as dangerous people, were expelled from Rome. Therefore Providence arranged that he was brought there as a prisoner, so that he would not be expelled as a Jew.
Commentary on Acts
And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμεινε παρ᾿ αὐτοῖς καὶ εἰργάζετο· ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ.
и҆ занѐ є҆динохꙋдо́жникѡмъ бы́ти и҆̀мъ, пребы́сть ᲂу҆ ни́хъ и҆ дѣ́лаше: бѧ́хꙋ бо скинотво́рцы хи́тростїю.
Tents can refer to perfect souls, which also is true of the name Israel derived from “seeing God.” Now these “tents,” says Scripture, are “just like shady groves, like paradises beside streams and like tents that the Lord has pitched.” It thus shows that there are other tents that the Lord has pitched, which the tents of Israel resemble. I have to go forth beyond this world in order to see those that are “the tents the Lord has pitched.” They, no wonder, are those he showed to Moses when he was building the tent in the desert. The Lord said to him, “Behold, you shall make all according to the model that has been shown to you on the mountain.” In imitation of these tents, therefore, Israel must make its tents, and each of us must prepare and build our own tent. In light of this, I do not believe it happened by chance that Peter and Andrew and the sons of Zebedee were fishermen and that Paul was a tentmaker. And as they, summoned from their trade of catching fish, are changed and become fishers of people when the Lord says, “Come, follow me, and I shall make you fishers of men,” so too Paul—for he too was called “apostle” through my Lord Jesus Christ—was changed by a similar transformation of his trade so that, just as they were turned from fishermen into fishers of men, so he was moved from making earthly tents to building heavenly tents. He made heavenly tents by teaching each path of salvation and showing the way of the blessed dwellings in the heavens. Paul made tents also by establishing churches when “he proclaimed, in its fullness, the gospel of God from Jerusalem all the way around to Illyricum.” In this way he too made tents in the likeness of the heavenly tents, “which God showed to Moses on the mountain.”
Homilies on Numbers 17.4.6-7
Let no one who is a craftsman be ashamed, but rather those who are reared for no purpose and do nothing, the ones who employ many servants and enjoy an immense court. For being raised as an unceasing worker is the nature of philosophy. The minds of such people are purer, more vigorous. The one who does nothing is really one who does much in vain and, full of indolence, in an entire day accomplishes nothing. The one engaged in work will take on nothing superfluous in haste, neither in deeds nor words nor thoughts. For such a person’s entire soul, throughout the day, has been set on a painful means of existence. We, therefore, ought not to scorn those who support themselves by the work of their hands, but we should really count them blessed because of this.… Paul, after countless journeys, despite such great wonders, stayed with a tentmaker and sewed skins. Angels honored him and demons trembled at him, and still he was not ashamed to say, “These same hands served my needs and those who were with me.”
Catena on the Acts of the Apostles 18.3-5
Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, "That wherein they glory, they may be found, even as we," it is providentially ordered that he there abides. Observe how, not in Jerusalem, nor near it the crisis was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king's palace. And smile not thou, beloved, to hear of his occupation. For it was good for him even as to the athlete the palaestra is more useful than delicate carpets; so to the warrior the iron sword is useful, not that of gold. "And wrought," though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness.
Homily on Acts 39
[Paul] has repeatedly said of himself that he was working with his own hands so as not to burden anyone, and it is written of him that he joined with Aquila because of the similarity of their handicraft, so that they might work together to maintain a livelihood. From these and other such passages of the Scripture it is clear enough that our Lord does not reprove a person for procuring these things in the usual manner, but that he reproves a person who would serve in the army of God for the sake of these things, one who in his works has his eye fixed not on the kingdom of God but on the acquisition of these things. This entire precept is reduced, therefore, to the following rule: namely, that even in the procuring of these things we should keep our mind on the kingdom of God and that in the service of the kingdom of God we should give no thought to these things. In this way, even if these things be lacking at times (and God permits this usually for the purpose of exercising us), not only do they not weaken our resolve, but they even strengthen it for trial and approval.
Sermon on the Mount 2.17.57-58
They were of the tent-making trade. As exiles in the land and strangers, they build tents for themselves to use on the way; σκῆναι in Greek are called tabernacles, deriving the etymology from shading, among which shade is called σκία; σκῆναι or σκηνώματα mean something like little shades, which the ancients formed from woolen, wooden, or Cilician cloths, or from the leaves or branches of trees. Mystically, just as Peter by fishing draws us from the waves of the world through the nets of faith, so Paul by setting up the tents of protection defends us from the rain of sins, the heat of temptations, and the winds of treacheries, both by word and by deed. At this point, there are two verses in Greek that are not found in some of our manuscripts. He discussed in the synagogue every Sabbath and persuaded Jews and Greeks. Then follows what both manuscripts have, added:
Commentary on Acts
"Because of the sameness of their trade, he stayed with them and worked." He stayed because he found lodging with them convenient, since it was for him more comfortable than many royal chambers, just as for an athlete the arena is more useful than soft carpets, and for a soldier an iron sword is necessary, not a golden one.
Commentary on Acts
And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέ τε Ἰουδαίους καὶ ῞Ελληνας.
Стѧза́шесѧ же на со́нмищахъ по всѧ̑ сꙋббѡ̑ты и҆ препира́ше і҆ꙋдє́и и҆ є҆́ллины.
4–5"And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ." "And when the Jews opposed and blasphemed," i.e. they tried to bear him down, they set upon him. "And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks": but "when they opposed and blasphemed" he withdrew, by this expecting to draw them more.
Homily on Acts 39
And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ πνεύματι ὁ Παῦλος διαμαρτυρόμενος τοῖς Ἰουδαίοις τὸν Χριστὸν Ἰησοῦν.
И҆ є҆гда̀ снидо́ста ѿ македо́нїи сі́ла же и҆ тїмоѳе́й, тꙋжа́ше дꙋ́хомъ па́ѵелъ, свидѣ́тельствꙋѧ і҆ꙋде́ѡмъ і҆и҃са бы́ти хрⷭ҇та̀.
"And when Silas and Timothy were come from Macedonia, they were earnest that Paul's preaching," etc. When Silas and Timothy were come from Macedonia to Corinth, where Paul was, he was earnestly teaching the word of the Lord; but as some Jews would not listen, he shook his garments and said to them: "Let the Lord Christ's blood that was shed weigh you down; for my part I will, as I have been commanded, go forthwith to instruct the Gentiles. "And departing for the house of a certain Titus, he then taught the ruler of the synagogue, Crispus, and the latter received the commandments of the Christian faith along with all his house and many other people. One night, the Lord said to Paul in a dream: "Do not fear the wishes of contradictors; I am with thee, and I permit no man to overcome thee. "This reminder gave him strength, and he stayed for a year and six months in the same city, teaching confidently. Because of his new preaching, he was brought by the Jews to the judgement seat of proconsul Gallio. But Gallio, saying that questions of divine law did not concern him, turned them out of doors and sent them away. After several days, Paul took leave of the brethren and came to Ephesus with Aquila and Priscilla. There, though many people begged him to stay, he could not remain very long, as he was hastening towards Jerusalem for the festival of Pentecost.
Complexiones on the Acts of the Apostles
And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.
ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπε πρὸς αὐτούς· τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
Проти́вѧщымсѧ же и҆̀мъ и҆ хꙋ́лѧщымъ, ѡ҆трѧ́съ ри̑зы своѧ̑, речѐ къ ни̑мъ: кро́вь ва́ша на глава́хъ ва́шихъ: чи́стъ а҆́зъ, ѿнн҃ѣ во ꙗ҆зы́ки и҆дꙋ̀.
“Your blood be on your own heads.” These words are obscure, but I think they mean this: Whoever does not believe in Christ, who is life, seems to kill himself by passing from life to death and shedding, as it were, his own blood through his self-inflicted death. Therefore he means that when you kill yourselves through disbelief, you receive the punishment of murder, so I am innocent. Following this train of thought it may be also said that he who kills himself is punished by God as a murderer. Similarly if a person is the reason why someone kills himself, he will be guilty in the same way.
Catena on the Acts of the Apostles 18.6
What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, "It was need that the word should be spoken unto you," yet he darkly intimates it to them: "and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." For wherefore having left that house did he come to live hard by the synagogue? was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them--not teaches now, but testifies--"having shaken his garments," to terrify them not by word only but by action, "said unto them, Your blood be upon your own heads": he speaks the more vehemently as having already persuaded many. "I," says he, "am clean." Then we also are accountable for the blood of those entrusted to us, if we neglect them. "From this time forth I will go to the Gentiles." So that also when he says, "Henceforth let no man trouble me," he says it to terrify. For not so much did the punishment terrify, as this stung them.
Homily on Acts 39
"Your blood be on your own head." This is what Paul says, casting off his garments, so that one should fear not only the word but the deed as well. Therefore, having said this more strongly, "Your blood be on your own head," he departs from them. And he means this: each of those who apostatize from Christ, who is Life, seems to slay himself, passing from life into death, in a sense pouring out his own blood by the slaughter he brings upon himself. Therefore he says, "Instead of slaying yourselves through unbelief, you promise justice for this very thing, while I am innocent." From this it is clear that the one who slays himself is punished as a murderer by God. [CHRYSOSTOM]
Commentary on Acts
"Having shaken out his garments, he said to them," in order to frighten them not by word only, but also by deed. "Your blood be upon your own heads." An obscure saying. I think Paul is saying: "Everyone who falls away from Christ, Who is life, is seen as killing himself, since he passes from life to death and through the murder inflicted upon himself sheds in a certain way his own blood." Or he is saying the following: "For the fact that through unbelief you are killing yourselves, you yourselves will answer before the judgment, since I am innocent of this." From this one can conclude that the one who kills himself is punished by God as a murderer.
Commentary on Acts
And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Ἰούστου, σεβομένου τὸν Θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.
И҆ преше́дъ ѿтꙋ́дꙋ, прїи́де въ до́мъ нѣ́коегѡ и҆́менемъ і҆ꙋ́ста, чтꙋ́ща бг҃а, є҆мꙋ́же хра́мина бѣ̀ вскра́й со́нмища.
"And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." See how having again said, "Henceforth"--for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. "And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue," and there abode, by this wishing to persuade them that he was in earnest to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this.
Homily on Acts 39
And departing from there, he entered the house of a certain man named Titus Justus. The name Justus is also written in Greek, because either this name was proper to the man, or he was surnamed this way by the Romans who knew him due to his merit of justice. However, it should not be thought that this is Titus, the disciple of the Apostle Paul, to whom he himself wrote an Epistle and appointed him bishop of the Cretans. For that Titus was with him much earlier, when he came from Antioch to Jerusalem concerning the question of circumcision, with Barnabas still accompanying him. For the same Paul says to the Galatians: Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me, and I communicated with them concerning the Gospel which I preach among the Gentiles. For he communicated with them about the Gospel he was preaching, diligently inquiring in the council of the apostles whether he was correct in preaching that the Gentiles could attain salvation through the baptism of faith without circumcision; not that he himself had any doubt about this matter, but that the minds of those who were doubting might be confirmed by the authority of the apostolic council.
Retractions on Acts
Many were inflamed by the fact that Paul was in the vicinity.
Commentary on Acts
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσε τῷ Κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
Крі́спъ же нача́льникъ собо́ра вѣ́рова гдⷭ҇еви со всѣ́мъ до́момъ свои́мъ, и҆ мно́зи ѿ корі́нѳѧнъ слы́шавше вѣ́ровахꙋ и҆ креща́хꙋсѧ.
"And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house." This also was, of all things, enough to bring them over. "And many of the Corinthians hearing believed, and were baptized." "Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized." "With his whole house": observe the converts in those times doing this with their entire household. This Crispus he means where he writes, "I baptized none save Crispus and Gaius." This same I take to be called Sosthenes--evidently a believer, insomuch that he is beaten, and is always present with Paul.
Homily on Acts 39
But Crispus, the ruler of the synagogue, believed in the Lord with all his house, etc. This Crispus is believed to be the one whom Paul mentions as baptized by him when writing to the Corinthians: I thank God that I baptized none of you except Crispus and Gaius.
Retractions on Acts
"Crispus… the ruler of the synagogue, believed in the Lord." This is the same Crispus of whom Paul says: "I baptized none of you except Crispus and Gaius" (1 Cor. 1:14).
Commentary on Acts
Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
εἶπε δὲ ὁ Κύριος δι᾿ ὁράματος ἐν νυκτὶ τῷ Παύλῳ· μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,
Рече́ же гдⷭ҇ь въ видѣ́нїи нощнѣ́мъ па́ѵлꙋ: не бо́йсѧ, но глаго́ли и҆ да не ᲂу҆мо́лкнеши,
In Corinth, God appeared in a vision to the apostle and urged him not to be afraid to teach, and he made clear to him the reason why he should speak and not be silent, namely that, in that town, there were many that God knew would receive the proclamation of the gospel. For since it was natural that Paul, being human, was afraid of some attack against himself, seeing that then nearly everyone there was still pagan, God encourages and rouses the teacher to be brave by saying, “I am with you and will prevent anybody from attempting to harm you, so that nobody lays a hand on you.”
Catena on the Acts of the Apostles 18.9-11
9–10"Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, "I have much people in this city." Now even the number of the "much people" persuaded him, but Christ's claiming them for His own moved him more. Yet He says also, "Fear not": for the danger was become greater now, both because more believed, and also the ruler of the synagogue. This was enough to rouse him. Not that he was reproved as fearing; but that he should not suffer aught; "I am with thee, and none shall set upon thee to hurt thee." For He did not always permit them to suffer evil, that they might not become too weak. For nothing so grieved Paul, as men's unbelief and setting themselves against the Truth: this was worse than the dangers. Therefore it is that Christ appears to him now.
Homily on Acts 39
"by night in a vision." It should be noted that Paul saw the Lord Jesus by a dream. Therefore, he himself said: Did I not see Jesus our Lord? Whether he saw Jesus in a dream, or saw him while awake, there is no difference; moreover he appeared to him also by day. [AMMONIUS]
Commentary on Acts
"Fear not, but speak and hold not thy peace." At last the Lord says to Paul that which he especially needed, because nothing grieved him so much as unbelief.
Commentary on Acts
For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
διότι ἐγώ εἰμι μετὰ σοῦ, καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαὸς ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
занѐ а҆́зъ є҆́смь съ тобо́ю, и҆ никто́же приложи́тъ ѡ҆ѕло́бити тѧ̀: занѐ лю́дїе сꙋ́ть мѝ мно́зи во гра́дѣ се́мъ.
And he continued there a year and six months, teaching the word of God among them.
ἐκάθισέ τε ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ Θεοῦ.
Пребы́сть же та́мѡ лѣ́то и҆ мцⷭ҇ъ ше́сть, ᲂу҆чѧ̀ въ ни́хъ сло́вꙋ бж҃їю.
11–12"And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat." Do you mark why those men were ever contriving to give a public turn to the misdemeanors they accused them of? After the year and six months, they set upon him. Because they had no longer the use of their own laws.
Homily on Acts 39
And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
Γαλλίωνος δὲ ἀνθυπατεύοντος τῆς Ἀχαΐας κατεπέστησαν ὁμοθυμαδὸν οἱ Ἰουδαῖοι τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,
Галлїѡ́нꙋ же а҆нѳѷпа́тꙋ сꙋ́щꙋ во а҆ха́їи, нападо́ша є҆динодꙋ́шнѡ і҆ꙋде́є на па́ѵла и҆ приведо́ша є҆го̀ на сꙋди́лище,
How then, someone will ask, "did the Jews attack Paul with one accord?" By seizing him suddenly. And yet they dared do nothing, but brought him to the proconsul. And he drove them away from the judgment seat. It seems to me that this was one of the humane people.
Commentary on Acts
Saying, This fellow persuadeth men to worship God contrary to the law.
λέγοντες ὅτι παρὰ τὸν νόμον οὗτος ἀναπείθει τοὺς ἀνθρώπους σέβεσθαι τὸν Θεόν.
глаго́люще, ꙗ҆́кѡ проти́вꙋ зако́нꙋ се́й ᲂу҆вѣщава́етъ человѣ́ки чти́ти бг҃а.
13–16"Saying, This fellow seduceth men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment-seat." This Gallio seems to me to have been a sensible man. Thus observe, when these had said, "Against the law he seduceth men to worship God," he "cared for none of these things": and observe how he answers them: "If indeed it were" any matter affecting the city, "any wrong-doing or wicked lewdness," etc. And observe how prudent he is: for he does not say straightway, I care not, but, "If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters." He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, "I do not choose," that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him, and judge him according to your law." But they were just like men drunken and mad.
Homily on Acts 39
And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους· εἰ μὲν οὖν ἦν ἀδίκημά τι ἢ ρᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἠνεσχόμην ὑμῶν·
Хотѧ́щꙋ же па́ѵлꙋ ѿве́рсти ᲂу҆ста̀, речѐ галлїѡ́нъ ко і҆ꙋде́ємъ: а҆́ще ᲂу҆̀бо непра́вда была́ бы ка́ѧ и҆лѝ дѣ́ло ѕло́е, ѽ, і҆ꙋде́є, по сло́вꙋ послꙋ́шалъ бы́хъ ва́съ:
He condemns Pilate, who did not find any proven accusation against Jesus, the Word of God, yet had him flogged and handed him over to death, saying, “I find no pretext for the death of this man.”
Catena on the Acts of the Apostles 18.14
But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
εἰ δὲ ζήτημά ἐστι περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ᾿ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς γὰρ ἐγὼ τούτων οὐ βούλομαι εἶναι.
а҆́ще ли же стѧза̑нїѧ сꙋ́ть ѡ҆ словесѝ и҆ ѡ҆ и҆́менѣхъ и҆ ѡ҆ зако́нѣ ва́шемъ, вѣ́дите са́ми: сꙋдїѧ́ бо а҆́зъ си̑мъ не хощꙋ̀ бы́ти.
And he drave them from the judgment seat.
καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
И҆ и҆згна̀ и҆̀хъ ѿ сꙋди́лища.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
ἐπιλαβόμενοι δὲ πάντες οἱ ῞Ελληνες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν.
Є҆́мше же всѝ є҆́ллини сѡсѳе́на нача́льника собо́ра, бїѧ́хꙋ пред̾ сꙋди́лищемъ: и҆ ни є҆ди́но ѡ҆ си́хъ галлїѡ́нꙋ радѣ́нїе бы́сть.
He taught them that such matters do not demand a judicial sentence, but they were doing everything out of order. And he does not say, “It is not my duty,” but “I do not choose,” so that they may not trouble him again. Thus Pilate said in the case of Christ, “Take him, and judge him according to your law.” But they were just like drunkards and madmen. “And he drove them from the judgment seat”—he effectively closed the tribunal against them. “Then all seized Sosthenes the ruler of the synagogue and beat him before the judgment seat. And Gallio cared for none of these things.” This thing, of all others, set them on to this violence: their persuasion that the governor would not even let himself become aware of it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy and another for those to learn that he cared nothing for the affair.
Homily on Acts 39
"And he drave them from the judgment-seat"--he effectually closed the tribunal against them. "Then all having seized Sosthenes the ruler of the synagogue, beat him before the judgment-seat. And Gallio cared for none of these things": but their beating him he did not take as an insult to himself. So petulant were the Jews. This thing, of all others, set them on to this violence--their persuasion that the governor would not even let himself down to notice it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy, and another for those to learn that he cared nothing for the affair. "And Gallio cared for none of these things": and yet the whole was meant as an insult to him! But, forsooth, as if they had received authority they did this. Why did he Sosthenes, though he also had authority, not beat them? But they were otherwise trained: so that the judge should learn which party was more reasonable. This was no small benefit to those present--both the reasonableness of these, and the audacity of those. He was beaten, and said nothing. This man let us also imitate: to them that beat us, let us return blow for blow, by meekness, by silence, by long-suffering. More grievous these wounds, greater this blow, and more heavy.
Homily on Acts 39
Either for this reason they struck Sosthenes, since he too was more attached to Paul, as also Crispus the chief ruler of the synagogue; or they had been driven to such a degree of madness that, having failed in their purpose, instead of striking Paul they struck Sosthenes the chief ruler of the synagogue. Or: for this reason they struck him, because they were more eager to kill Paul, and Sosthenes prevented them. [AMMONIUS]
Commentary on Acts
And all of them seized Sosthenes, the ruler of the synagogue, and beat him before the tribunal. In Greek it is better written: And all the Greeks seized Sosthenes. For after the Jews were disgracefully expelled from the tribunal, the Gentiles also afflicted their leader with greater humiliation by beating him.
Retractions on Acts
"And all the Greeks, having seized Sosthenes." As for the fact that they beat Sosthenes, this was either because he too, like Crispus the ruler of the synagogue, was more devoted to Paul, or they had already gone so far in their frenzy that, forgetting their plans, they began beating Sosthenes instead of Paul, or they beat him because they wanted to kill Paul, but Sosthenes did not allow them to. They beat Sosthenes, acting lawlessly in the very sight of the ruler, saying by this: if everyone does what he wants, if the law no longer exists, then we too will beat him. The proconsul did not stop them, but allowed them to beat one another. If they had done this not to one of their own, but to someone from another nation, he would of course have brought them to their senses.
Commentary on Acts
And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανάς, τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος τὴν κεφαλὴν ἐν Κεγχρεαῖς· εἶχε γὰρ εὐχήν.
Па́ѵелъ же, є҆щѐ пребы́въ дни̑ довѡ́льны и҆ цѣлова́въ бра́тїю, ѿплы̀ въ сѷрі́ю, и҆ съ ни́мъ а҆кѵ́ла и҆ прїскі́лла, ѡ҆стри́гъ главꙋ̀ въ кегхре́ихъ: ѡ҆бре́ксѧ бо бѣ̀.
After his resurrection the Savior said to his disciples, “Go and make disciples of all nations.” They to whom the command had been given knew that “God wants all people to be saved and to attain knowledge of the truth.” Since the human race had been divided into two religious groups, Jews and pagans, a division of the heralds of the gospel was also made so that some were assigned to teach the Jews, while others to be apostles of the nations. But since all the teachers had the single aim of leading all to the knowledge of the one God and to the teaching of the gospel, Paul, though an apostle of the nations, if he happened to be able to benefit the Jews would, without a doubt, become a Jew to the Jews so that they might not be estranged from him as if he had departed from the law, although he had already crossed over and beyond the Jewish shadow. In this way, therefore, according to the customs of his homeland, he shaved his head at Cenchrea, since he was under a vow according to the prescription of the old law.
Catena on the Acts of the Apostles 18.18
See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice, which was not the case here. "Having yet tarried:" after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. "He sailed for Syria." Why does he desire again to come to Syria? It was there that "the disciples were ordered to be called Christians": there, that he had been "commended to the grace of God": there, that he had effected such things concerning the doctrine.
Homily on Acts 40
Granted that there he did what he did not wish to do, through the compelled fear of the Jews: why did he let his hair grow in consequence of a vow and afterward cut it at Cenchrea in obedience to the law. Because the Nazarites who vowed themselves to God were accustomed to do this according to the commands of Moses?
Letter 75
Paul again went down to Syria, and with him Priscilla and Aquila, having had his head shaved; for to have the head shaved according to a vow was Jewish. And a sacrifice was also to be offered, which, however, did not take place after Sosthenes had been blinded; for the law was already being set aside, since they were restrained by conscience. [DIDYMUS]
Commentary on Acts
When Silas and Timothy came from Macedonia, and so forth. Who had his hair cut in Cenchreae for he had a vow. Cenchreae is a port of Corinth, where he cut his hair due to a vow because, according to the law of Moses, those who vowed themselves to God were commanded to let their hair grow as long as they wished to be Nazirites, and afterward to cut it and offer it to the fire. Therefore, Paul did this, not indeed forgetting what he had decided with the other apostles in Jerusalem about the abolition of the law, but lest those who had believed from among the Jews be scandalized, he pretended to be a Jew in order to win the Jews. Some manuscripts have in the plural number "They shaved their head, and had a vow," meaning Priscilla and Aquila. But the distinguished doctors of the Church Jerome and Augustine, each in their letters, put it in the singular number and interpret it concerning Paul. Jerome writes thus: "Bidding farewell to the brothers, he sailed to Syria, and with him Priscilla and Aquila, and he had his head shaved in Cenchreae for he had a vow."
Commentary on Acts
Bidding farewell to the brothers, he traveled to Syria, and with him Priscilla and Aquila, who had his head shaved in Cenchrea, etc. It seems unclear whether Paul or Aquila had their head shaved in Cenchrea; but Jerome the presbyter clearly, as we explained more fully in the previous book, understands this as said of Paul. For after he gave this statement in his letter to Augustine, he immediately added and said: "Even if there he was compelled to circumcise Timothy out of fear of the Jews, why did he grow his hair out as a vow, and later cut it in Cenchrea according to the law?" If we wish to follow his meaning in this place, we never read anywhere that Aquila was shaved. If we say that Aquila was shaved in this place, there remains at the end of this booklet a place where we also read that Paul was shaved, or shaved off. However, those who say that Aquila and his wife Priscilla were shaved are mistaken due to a textual error. For in the Greek, it is clearly written κειράμενος, that is, shaved, in the singular number, and he had a vow, not they had, whether this is understood of Paul or Aquila.
Retractions on Acts
"He sailed to Syria, and with him Aquila and Priscilla, having shorn his head in Cenchrea." Since it seemed to the Jews that Paul was teaching apostasy from the law, and since many abhorred him and did not accept his preaching, both here and in the temple of Jerusalem he does this with a lofty purpose. This is the same as what he said: "to those without the law I became as without the law, that I might win those without the law" (1 Cor. 9:21). "Because of a vow." He means the vow of renunciation. He made a vow to cut his hair, so that he would no longer devote his activity to worldly affairs, like worldly people, but so that, like a person living according to God, he would devote himself to the Church. And Aquila also, according to a vow, cut his hair, because this was done by those who wished to live in a manner pleasing to God, but at the same time this was an ancient custom among the Jews. Therefore the tonsure of monks is also fitting.
Commentary on Acts
And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
κατήντησε δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέχθη τοῖς Ἰουδαίοις.
Приста́ же во є҆фе́сѣ и҆ тѣ́хъ ѡ҆ста́ви та́мѡ, са́мъ же вше́дъ въ со́нмище, стѧза́шесѧ со і҆ꙋдє́и.
[Paul] left them in Ephesus so that they might teach. Indeed those who had stayed with him for such a long time had learned many things; he had not, however, completely detached them from the Jewish customs.
Catena on the Acts of the Apostles 18.19
"And with him Priscilla" - lo, a woman also - "and Aquila." But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews."
Homily on Acts 40
19–21He left Priscilla and Aquila in Ephesus, he said, [and did this with good reason], as if they were teaching there. For since they had been associated with him for so long, they had learned very many things; yet he had not been able to dissuade them from the Jewish custom. For this reason, when Paul was a prophet, and knew that he would return, he did not simply promise that he would return, but added, if God wills. Clearly teaching us not to promise anything about the future except by adding, if God wills. For no one knows what a coming day will bring forth. [CHRYSOSTOM]
Commentary on Acts
He left Aquila and Priscilla in Ephesus, no doubt so that they might teach, for having spent so much time with Paul, they had learned much.
Commentary on Acts
When they desired him to tarry longer time with them, he consented not;
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι παρ᾿ αὐτοῖς οὐκ ἐπένευσεν,
Молѧ́щымъ же и҆̀мъ є҆го̀ на мно́го вре́мѧ пребы́ти ᲂу҆ ни́хъ, не и҆зво́ли,
20–21"When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem." Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated by them to stay, but because he could not comply, being in haste to depart, "he bade them farewell." However, he did not leave them without more ado, but with promise to return: "But I will return again unto you, if God will. And he sailed from Ephesus."
Homily on Acts 40
But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
ἀλλ᾿ ἀπετάξατο αὐτοῖς εἰπών· δεῖ με πάντως τὴν ἑορτὴν τὴν ἐρχομένην ποιῆσαι εἰς Ἱεροσόλυμα, πάλιν δὲ ἀνακάμψω πρὸς ὑμᾶς τοῦ Θεοῦ θέλοντος. καὶ ἀνήχθη ἀπὸ τῆς Ἐφέσου,
но ѿрече́сѧ и҆̀мъ, глаго́лѧ, ꙗ҆́кѡ подоба́етъ мѝ всѧ́кѡ пра́здникъ грѧдꙋ́щїй сотвори́ти во і҆ерⷭ҇ли́мѣ: па́ки же возвращꙋ́сѧ къ ва́мъ, бг҃ꙋ хотѧ́щꙋ. И҆ ѿвезе́сѧ ѿ є҆фе́са: а҆кѵ́ла же и҆ прїскі́лла ѡ҆ста́ста во є҆фе́сѣ.
"And Paul departed from Ephesus and went down to Caesarea," etc. Walking out of there, Paul came down to Caesarea, where he saluted the congregation of the church. Then he left for Antioch and, after staying there for some time, traveled through the countries of Galatia and Phrygia, confirming all the disciples, so that they should continue in the rules they had received. A certain Apollo, an Alexandrian-born Jew, who was an eloquent man and fervent in spirit, came to Ephesus. There, as he spoke boldly with the Jews in the synagogue, Aquila and Priscilla took him to them and taught him the Lord's Scriptures more diligently, revealing the truth. And as he was desirous to go to Achaia, they wrote that the devout people should receive him confidently. It then came to pass that he convinced the Jews confidently and decisively.
Complexiones on the Acts of the Apostles
21–22He departed from Ephesus, and descending, he went up to Caesarea and greeted the church. He says Caesarea, the metropolis of Cappadocia. For he had not yet come to Syria of Phoenicia. Formerly called Mosacha from Mosoc, the son of Japheth, later it received the name Caesarea from Caesar Augustus.
Commentary on Acts
"I will return to you again." Being a prophet and knowing that he was to return, Paul gave a promise to return again to Ephesus. And so that no one would do the same thing out of foolishness, giving a reckless promise to do this or that, Paul taught us not to give any promise about the future without adding the words "if God wills," because no one knows what the next day will bring. Therefore, foolish is the one who does not qualify his promise with the words "if God wills"; because if someone promises with self-assurance that he will certainly do something, he will often hear the following words: "Fool! This night your soul will be required of you; then whose will those things be which you have prepared?" (Luke 12:20).
Commentary on Acts
And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
καὶ κατελθὼν εἰς Καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν κατέβη εἰς Ἀντιόχειαν,
[Заⷱ҇ 41] И҆ соше́дъ въ кесарі́ю, возше́дъ и҆ цѣлова́въ цр҃ковь, сни́де во а҆нтїохі́ю,
22–23"And when he had landed at Caesarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." He came again to those places which he had previously visited. Through these regions also he merely passes again, just enough to establish them by his presence.
Homily on Acts 40
And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
καὶ ποιήσας χρόνον τινὰ ἐξῆλθε διερχόμενος καθεξῆς τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, ἐπιστηρίζων πάντας τοὺς μαθητάς.
и҆ сотво́рь вре́мѧ нѣ́кое, и҆зы́де, проходѧ̀ порѧ́дꙋ галаті́йскꙋю странꙋ̀ и҆ фрѷгі́ю, ᲂу҆твержда́ѧ всѧ̑ ᲂу҆чн҃кѝ.
To visit the faithful and strengthen them was the constant rule of Paul, so that, if he found them growing weak, he might lighten their burden with pastoral instruction.
Commentary on Acts
And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
І҆ꙋде́анинъ же нѣ́кто, а҆поллѡ́съ и҆́менемъ, а҆леѯа́ндрѧнинъ ро́домъ, мꙋ́жъ слове́сенъ, прїи́де во є҆фе́съ, си́ленъ сы́й въ кни́гахъ.
He was learned in the Scriptures, able to dispute with those who questioned him and able to demonstrate that the recent events were in agreement with the Old Testament.
Catena on the Acts of the Apostles 18.24
"And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother."
Homily on Acts 40
Some say that this Apollo is the same as Apelles, the bishop of the Corinthians, about whom it is said elsewhere: "I planted, Apollos watered." (1 Cor. 3:6) The man with the two names then either altered one of the names afterwards, or otherwise. [DIDYMUS]
Commentary on Acts
Some assert that this "Apollos" is Apollos, Bishop of Corinth, about whom Paul writes: "As for brother Apollos, I strongly urged him" (1 Cor. 16:12); also: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6).
Commentary on Acts
This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ Κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Κυρίου, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάννου·
Се́й бѣ̀ ѡ҆глаше́нъ пꙋтѝ гдⷭ҇ню, и҆ горѧ̀ дꙋ́хомъ, глаго́лаше и҆ ᲂу҆ча́ше и҆звѣ́стнѡ ꙗ҆̀же ѡ҆ гдⷭ҇ѣ, вѣ́дый то́кмѡ креще́нїе і҆ѡа́нново.
Speaking somewhat accurately the things concerning Jesus is not different from laying out somewhat accurately the things concerning the way, the teaching of Christ, for it is possible that someone, having a generally precise knowledge about the things of Christ, needs a most nuanced explanation of them. Apollos, being a Jew, had the opportunity to know the Old Testament that gives witness concerning Jesus. Therefore, being learned, he was speaking in the Spirit, and he was teaching in the synagogues what he knew about Jesus. Being students of the apostle Paul, Priscilla and Aquila take him, being full of eagerness, aside in order to pass on to him the entire way of the gospel. It is probable that Apollos knew that Jesus had lived among humankind and had commanded these things of the way, but it is unlikely that he knew why he had come among us.
Catena on the Acts of the Apostles 18.28
"This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John." If this man knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. Though not knowing all, by his zeal he attracted the Holy Spirit, in the same manner as Cornelius and his company.
Homily on Acts 40
"though he only knew the baptism of John." It is worth asking how, if he knew only John's baptism, he could therefore be filled with the Spirit. For the Spirit was not given in that way. And if those who came after him needed John's baptism, much more would this man have needed it. What then is one to say? For he did not simply place both in succession. It therefore seems that this man is one of the one hundred and twenty who were baptized after the apostles. If not that, what happened in the case of Cornelius may have happened here as well. But he is not baptized. When this matter is examined precisely, it seems this is not the case, since he too ought to have been baptized. For the other twelve knew nothing precisely, not even about Jesus. It is plausible then that he was baptized. And if those of John, after the baptism, again baptized, then it was necessary for the disciples to do the same. [CHRYSOSTOM]
Commentary on Acts
And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ. ἀκούσαντες δὲ αὐτοῦ Ἀκύλας καὶ Πρίσκιλλα προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ Θεοῦ.
Се́й же нача́тъ дерза́ти на со́нмищихъ. Слы̑шавша же є҆го̀ а҆кѵ́ла и҆ прїскі́лла, прїѧ́ста є҆го̀ и҆ и҆звѣ́стнѣе томꙋ̀ сказа́ста пꙋ́ть гдⷭ҇ень.
How did this man, who had only been baptized according to John’s baptism, have the Holy Spirit, but his followers did not? To this it must be said that for this reason was he boiling with the Spirit: being enlightened by the grace of God, he knew precisely and taught from the Scriptures that Jesus is the Christ. And this very knowledge did not allow him to keep quiet, but he himself, doing the work of an evangelist, taught, as did his disciples, about Jesus.
Catena on the Acts of the Apostles 18.25
It must be noted that we must believe that women passed on the faith: see how completely desirous of salvation Apollos was, for even though he was an educated man and was well versed in the Scripture’s secrets, he did not consider it worthless to learn the fullness of the faith from a woman. He did not become conceited as if he were receiving a rebuke from a woman that “you should learn more fully the things concerning God the Word’s ordaining.” Therefore [Priscilla] explained to him in her teaching the things of faith, and Apollos listened and received them, for while he knew that Jesus was the Christ and the servant of God and concluded so from the Scriptures, his knowledge was imperfect, since he did not know what had been spoken and prophesied to the apostles through the Holy Spirit. And so the circle of Aquila, being followers of Paul, laid out more clearly to him the way of God, such as worship in the Spirit and the circumcision not by hands and whatever else had been spoken for the perfection of the church.
Catena on the Acts of the Apostles 18.25
The boldness of the man was great: he spoke precisely about Jesus, but he was in need of precision, of other further teaching. And still, in this way, even though [Apollos] did not know all, he had, because of his eagerness, drawn to himself the Holy Spirit, just as those at the house of Cornelius.
Catena on the Acts of the Apostles 18.26-27
"And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." It was not for nothing that Paul left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. Great was the boldness of the man. He taught diligently the things concerning Jesus, but he needed more diligent teaching.
Homily on Acts 40
If Apollos was baptized only with the baptism of John, then how did he burn with the Spirit? The Holy Spirit was not communicated in that manner. And if his followers needed the baptism of Christ, then he himself needed it all the more. So what shall we say to this? It seems to me that Apollos was among the one hundred and twenty baptized together with the apostles, or, if not, then the same thing happened with him as with Cornelius. The baptism of John called to repentance, but did not at the same time provide cleansing from sin, so that the difference between the baptism of John and the baptism of believers consists in this: the baptism of believers grants the remission of sins, since the believer is baptized in the name of the Father and of the Son and of the Holy Spirit and is washed clean of the errors that preceded baptism. But if those baptized by John did not have the Holy Spirit, then how did Apollos, baptized only with the baptism of John, burn with the Spirit? Yet in that case, even if he did burn with the Spirit, he still did not have the Holy Spirit, because he did not speak in various tongues nor did he prophesy; it is one thing to burn with the Spirit, and another to have the Holy Spirit. He who has the Holy Spirit has Him dwelling within himself, and the Spirit Himself speaks to him from his heart, as He spoke to the apostles — now forbidding, now commanding them to speak the word. But he who burns with the Spirit accomplishes something under the guidance of the Spirit through sanctification and outward instruction; for from the sensible one must reason to the invisible.
Commentary on Acts
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσι διὰ τῆς χάριτος.
Хотѧ́щꙋ же є҆мꙋ̀ преитѝ во а҆ха́їю, предпосла́вше бра́тїѧ написа́ша ᲂу҆чн҃кѡ́мъ прїѧ́ти є҆го̀: и҆́же прише́дъ та́мѡ посо́бствова мно́гѡ вѣ́ровавшымъ блгⷣтїю:
"And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him." He wished then also to depart into Achaia, and these also encouraged him to do so, having also given him letters. In faith, he did all by faith; "the brethren wrote," etc. Nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters.
Homily on Acts 40
When he came, he conferred much with those who believed. For he vigorously confuted the Jews. Another translation has: He greatly benefited the believers by grace. This is what the Apostle writes to the Achaians: "I planted, Apollos watered" (I Cor. III).
Commentary on Acts
For he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν Χριστὸν Ἰησοῦν.
тве́рдѡ бо і҆ꙋдє́и не престаѧ̀ ѡ҆блича́ше пред̾ людьмѝ, сказꙋ́ѧ писа́ньми, і҆и҃са бы́ти хрⷭ҇та̀.
Gs are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; as the Framer of things by nature different; as He who, with wise and steady hand, holds the helm of the universe; as the very Principle of all good order; as the irrefragable Bond of concord and peace. For in Thee we live, and move, and have our being.
"For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill of learning. For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says.
Homily on Acts 40
For he strongly refuted the Jews, publicly showing through the Scriptures that Jesus is the Christ. In Greek, it is written: Publicly and from house to house showing; which is of an excellent teacher, thus to teach many generally, so as not to cease to exhort individuals vigorously.
Retractions on Acts
"He powerfully refuted the Jews publicly, proving from the Scriptures." To refute "publicly" means to show boldness; to refute powerfully means to manifest strength; and to refute "proving from the Scriptures" means to bear witness to one's knowledge. Neither does boldness accomplish anything without strength, nor strength without boldness.
Commentary on Acts
AFTER these things Paul departed from Athens, and came to Corinth;
Μετὰ δὲ ταῦτα χωρισθεὶς ὁ Παῦλος ἐκ τῶν Ἀθηνῶν ἦλθεν εἰς Κόρινθον·
По си́хъ же ѿлꙋчи́всѧ па́ѵелъ ѿ а҆ѳи́нъ, прїи́де въ корі́нѳъ: