Paul founds the church of Corinth and preaches at Ephesus and in other places. Apollo goes to Corinth.
As Corinth in Achaia, he vvorketh vvith his ovvne hands, preaching IESVS to be CHRIST, vnto the Ievves vpon their Sabboths. 6 But they being obstinate and blaspheming, he in plaine termes forsaketh them, and turneth to the Gentils, among vvhom according to a vision that he had to embolden him, he planteth the Church in great numbers, 12 the obstinat Ievves in vaine soliciting the Proconsul against him. 18 From thence as length departing he returneth 19 by Ephesus (vvhere he promiseth the Ievves to returne to them) 22 and so to Antioch in Syria (from vvhence he began his iourney Act. 15) 23 but not resting, by and by he goeth againe to visite the nevv Churches that he planted Act. 16 in Galatia and Phrygia: 24 Apollo in his absence mightily confounding the Ievves at Ephesus, 27 and aftervvard at Corinth.
1After these things, departing from Athens, he came to Corinth.Dipoi partito da Atene andò a Corinto:AFTER these things, departing from Athens, he came to Corinth.Post hæc egressus ab Athenis, venit Corinthum: 2And finding a certain Jew, named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome), he came to them.E avendo trovato un certo Giudeo, per nome Aquila, nativo di Ponto, il quale era venuto di fresco dall'Italia, e Priscilla sua moglie (essendo che Claudio aveva ordinato, che partisser da Roma tutti i Giudei) andò a star con essi.and finding a certaine Ievv, named Aquila, borne in Pontus, vvho of late vvas come out of Italie, and Priscilla his vvife (because Claudius had commaunded al Ievves to depart from Rome,) he came to them.et inveniens quemdam Judæum nomine Aquilam, Ponticum genere, qui nuper venerat ab Italia, et Priscillam uxorem ejus (eo quod præcepisset Claudius discedere omnes Judæos a Roma), accessit ad eos. 3And because he was of the same trade, he remained with them and wrought. (Now they were tentmakers by trade.)E perché aveva lo stesso mestiere, abitava in casa loro, e lavorava (perché l'arte loro era di far le tende).And because he vvas of the same craft, he remained vvith them, and vvrought, (and they vvere tentmakers by their craft.)Et quia ejusdem erat artis, manebat apud eos, et operabatur. (Erant autem scenofactoriæ artis.) 4And he reasoned in the synagogue every sabbath, bringing in the name of the Lord Jesus. And he persuaded the Jews and the Greeks.E disputava nella Sinagoga ogni sabato, interponendo il nome del Signore Gesù, e convinceva i Giudei, e i Greci.And he disputed in the synagogue euery Sabboth, interposing the name of our Lord IESVS, and he exhorted the Ievves and the Greekes.Et disputabat in synagoga per omne sabbatum, interponens nomen Domini Jesu: suadebatque Judæis et Græcis. 5And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews that Jesus is the Christ.Ma quando furono arrivati dalla Macedonia Sila e Timoteo, accudiva assiduamente Paolo alla parola, seguitando a protestare a' Giudei, che Gesù era il Cristo.And vvhen Silas and Timothee vvere come from Macedonia, Paul vvas instant in preaching, testifying to the Ievves that IESVS is CHRIST.Cum venissent autem de Macedonia Silas et Timotheus, instabat verbo Paulus, testificans Judæis esse Christum Jesum. 6But they gainsaying and blaspheming, he shook his garments and said to them: Your blood be upon your own heads: I am clean. From henceforth I will go unto the Gentiles.E contraddicendo quegli, e bestemmiando, scosse egli le sue vesti, e disse loro: Il vostro sangue sul vostro capo: io non ci ho colpa, d'ora in poi anderò ai Gentili.But they contradicting and blaspheming, he shaking his garmēts, said to them, Your bloud vpon your ovvne head: I being cleane, from hence forth vvil goe to the Gentiles.Contradicentibus autem eis, et blasphemantibus, excutiens vestimenta sua, dixit ad eos: Sanguis vester super caput vestrum: mundus ego: ex hoc ad gentes vadam.
7And departing thence, he entered into the house of a certain man, named Titus Justus, one that worshipped God, whose house was adjoining to the synagogue.E uscito di lì andò in casa d'uno chiamato Tito Giusto, che onorava Dio, la casa di cui era contigua alla sinagoga.And departing thēce, he entred into the house of a certaine man, named Titus Iustus, one that serued God, vvhose house vvas adioyning to the synagogue.Et migrans inde, intravit in domum cujusdam, nomine Titi Justi, colentis Deum, cujus domus erat conjuncta synagogæ. 8And Crispus, the ruler of the synagogue, believed in the Lord, with all his house. And many of the Corinthians hearing, believed and were baptized.E l'archisinagogo Crispo credette al Signore con tutta la sua famiglia: e molti de' Corinti ascoltando credevano, ed erano battezzati.And Crispus the prince of the Synagogue beleeued our Lord, vvith al his house: and many of the Corinthians hearing beleeued, and vvere baptized.Crispus autem archisynagogus credidit Domino cum omni domo sua: et multi Corinthiorum audientes credebant, et baptizabantur. 9And the Lord said to Paul in the night, by a vision: Do not fear, but speak. And hold not thy peace,E il Signore disse la notte a Paolo in una visione: Non temere, ma parla, e non tacere:And our Lord said in the night by a vision to Paul, Doe not feare, but speake, and hold not thy peace,Dixit autem Dominus nocte per visionem Paulo: Noli timere, sed loquere, et ne taceas: 10Because I am with thee and no man shall set upon thee, to hurt thee. For I have much people in this city.Conciossiachè io son teco: e nissuno si avanzerà a farti male: perché io ho un gran popolo in questa città.for-because I am vvith thee: and no man shal set vpon thee to hurt thee: for I haue much people in this citie.propter quod ego sum tecum, et nemo apponetur tibi ut noceat te: quoniam populus est mihi multus in hac civitate. 11And he stayed there a year and six months, teaching among them the word of God.E si fermò un anno, e sei mesi, insegnando tra loro la parola di Dio.And he sate there a yere & sixe moneths, teaching among them the vvord of God.Sedit autem ibi annum et sex menses, docens apud eos verbum Dei. 12But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat,Essendo poi Gallione proconsole dell'Acaja, si levaron su tutti d'accordo i Giudei contro Paolo, e lo menaron al tribunale,But Gallio being Proconsul of Achaia, the Ievves vvith one accord rose vp against Paul, and brought him to the iudgement seate,Gallione autem proconsule Achaiæ, insurrexerunt uno animo Judæi in Paulum, et adduxerunt eum ad tribunal, 13Saying: This man persuadeth men to worship God contrary to the law.Dicendo: Costui persuade alla gente di adorare Dio contro il tenor della legge.saying, That this man contrarie to the Lavv persuadeth men to vvorshippe God.dicentes: Quia contra legem hic persuadet hominibus colere Deum.
14And when Paul was beginning to open his mouth, Gallio said to the Jews: If it were some matter of injustice or an heinous deed, O Jews, I should with reason bear with you.E in quel, che Paolo cominciava ad aprir bocca disse Gallione a' Giudei; Se veramente si trattasse di qualche in giustizia, o di delitto grave, io, o Giudei, con ragione vi sopporterei.And Paul beginning to open his mouth, Gallio said to the Ievves, If it vvere some vniust thing, or an heinous facte, O you men Ievves, I should by reason beare you.Incipiente autem Paulo aperire os, dixit Gallio ad Judæos: Si quidem esset iniquum aliquid aut facinus pessimum, o viri Judæi, recte vos sustinerem. 15But if they be questions of word and names and of your law, look you to it. I will not be judge of such things.Ma se sono questioni di parole, e di nomi, e intorno alla vostra legge, pensateci voi: io non voglio esser giudice di tali cose.But if they be questions of vvord & names, and of your lavv, your selues looke vnto it: I vvil not be iudge of these things.Si vero quæstiones sunt de verbo, et nominibus, et lege vestra, vos ipsi videritis: judex ego horum nolo esse. 16And he drove them from the judgment seat.E li mandò via dal tribunale.And he droue them from the iudgement seate.Et minavit eos a tribunali. 17And all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat. And Gallio cared for none of those things.Ma quegli avendo tutti preso Sostene principe della Sinagoga, lo battevano dinanzi al tribunale: e Gallione non si prendeva fastidio di niuna di queste cose.And al apprehēding Sósthenes the prince of the synagogue, strooke him before the iudgement seate: and Gallio cared for none of those things.Apprehendentes autem omnes Sosthenem principem synagogæ, percutiebant eum ante tribunal: et nihil eorum Gallioni curæ erat. 18But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria (and with him Priscilla and Aquila), having shorn his head in Cenchrae. For he had a vow.E Paolo fermatosi ancora per molti giorni, detto addio ai fratelli, navigò verso la Siria (e con lui Priscilla ed Aquila), tosatosi egli il capo in Cencrea: perché aveva voto.But Paul vvhen he had staied yet many daies, taking his leaue of the brethren, sailed to Syria, (and vvith him Priscilla and Aquila,) vvho had shorne his head in Cenchris. for he had a vovv.Paulus vero cum adhuc sustinuisset dies multos fratribus valefaciens, navigavit in Syriam (et cum eo Priscilla et Aquila), qui sibi totonderat in Cenchris caput: habebat enim votum.
19And he came to Ephesus and left them there. But he himself, entering into the synagogue, disputed with the Jews.E arrivò ad Efeso e quivi gli lasciò. Ed egli entrato nella Sinagoga disputava con i Giudei.And he came vnto Ephesus, and them he left there. But him self entring into the synagogue, disputed vvith the Ievves.Devenitque Ephesum, et illos ibi reliquit. Ipse vero ingressus synagogam, disputabat cum Judæis. 20And when they desired him that he would tarry a longer time, he consented not:E pregandolo questi, che si fermasse più lungamente con loro, non condiscese,And vvhen they desired him, that he vvould tarie a longer time, he consented not,Rogantibus autem eis ut ampliori tempore maneret, non consensit, 21But taking his leave and saying: I will return to you again, God willing, he departed from Ephesus.Ma licenziatosi, e dicendo: un'altra volta a Dio piacendo tornerò da voi, fece vela da Efeso.but taking his leaue, and saying, I vvil returne to you againe God vvilling, he departed from Ephesus.sed valefaciens, et dicens: Iterum revertar ad vos, Deo volente: profectus est ab Epheso. 22And going down to Cæsarea, he went up to Jerusalem and saluted the church: and so came down to Antioch.E sbarcato a Cesarea, si portò a salutare la Chiesa, e andò ad Antiochia.And going dovvne to Caesaréa, he vvent vp, and saluted the Church, and came dovvne to Antioche.Et descendens Cæsaream, ascendit, et salutavit ecclesiam, et descendit Antiochiam. 23And after he had spent some time there, he departed and went through the country of Galatia and Phrygia, in order, confirming all the disciples.E ivi fermatosi per alquanto tempo, ne parti scorrendo per ordine il paese della Galazia, e la Frigia; confermando tutti i discepoli.And hauing taried there a certaine time, he departed, vvalking in order through the countrie of Galatia and Phrygia, confirming al the disciples.Et facto ibi aliquanto tempore profectus est, perambulans ex ordine Galaticam regionem, et Phrygiam, confirmans omnes discipulos. 24Now a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures.Ma un certo Giudeo, per nome Apollo, nativo di Alessandria, uomo eloquente, e potente nelle scritture giunse ad Efeso.And a certaine Ievv, named Apollo, borne at Alexandria, an eloquent man, came to Ephesus, mighty in the scriptures.Judæus autem quidam, Apollo nomine, Alexandrinus genere, vir eloquens, devenit Ephesum, potens in scripturis.
25This man was instructed in the way of the Lord: and being fervent in spirit, spoke and taught diligently the things that are of Jesus, knowing only the baptism of John.Questi aveva appreso la via del Signore; e fervoroso di spirito parlava, e insegnava esattamente le cose di Gesù, conoscendo solo il battesimo di Giovanni.This man vvas taught the vvay of our Lord: and being feruent in spirit he spake, and taught diligently those things that pertaine to IESVS, knovving only the baptisme of Iohn.Hic erat edoctus viam Domini: et fervens spiritu loquebatur, et docebat diligenter ea quæ sunt Jesu, sciens tantum baptisma Joannis. 26This man therefore began to speak boldly in the synagogue. Whom when Priscilla and Aquila had heard, they took him to them and expounded to him the way of the Lord more diligently.Questi adunque cominciò a parlare liberamente nella Sinagoga. E Priscilla, e Aquila avendolo ascoltato, lo preser seco, e gli esposero più minutamente la via del Signore.This man therfore began to deale confidently in the synagogue. Vvhom vvhen Priscilla and Aquila had heard, they tooke him vnto them, and expounded to him the vvay of our Lord more diligently.Hic ergo cœpit fiducialiter agere in synagoga. Quem cum audissent Priscilla et Aquila, assumpserunt eum, et diligentius exposuerunt ei viam Domini. 27And whereas he was desirous to go to Achaia, the brethren exhorting wrote to the disciples to receive him. Who, when he was come, helped them much who had believed.E avendo egli volontà di andare nell'Acaja, i fratelli avendonelo stimolato, scrissero ai discepoli di riceverlo. Ed egli essendovi arrivato, fu di molto vantaggio a quelli, che avevan creduto.And vvhereas he vvas desirous to goe to Achaia, the brethren exhorting vvrote to the disciples to receiue him. Vvho, vvhen he vvas come, profited them much that had beleeued.Cum autem vellet ire Achaiam, exhortati fratres, scripserunt discipulis ut susciperent eum. Qui cum venisset, contulit multum his qui crediderant. 28For with much vigour he convinced the Jews openly, shewing by the scriptures that Jesus is the Christ.Imperocché con gran forza convinceva pubblicamente i Giudei, mostrando con le scritture, Gesù essere il Cristo.For he vvith vehemencie conuinced the Ievves openly, shevving by the scriptures, that IESVS is CHRIST.Vehementer enim Judæos revincebat publice, ostendens per Scripturas esse Christum Jesum.
18:1
about the year A.D. 52.
18:3
Tirinus
Critics are divided in their opinions about the nature of St. Paul's employment: but it is generally supposed to be making tents of skins, such as were formerly used by travellers and soldiers. (Tirinus)
St. Augustine
Hence the expression, esse sub pellibus. The apostle submitted to this labour, that he might be no burden to those to whom he preached the gospel. (St. Augustine, tract. in Joan.)
Passim
The Jews, with their characteristic good sense, in matters of this kind, made it the first duty of parents, to teach their children some trade, by which they might gain their livelihood. To neglect this was supposed to be equivalent to teaching them to steal. Hence their learned men were likewise practitioners in some laborious trade. They were ignorant of the distinction between low, and honourable professions, which refinement and vanity have introduced among us. Every employment was honourable, which was conducive to the good of their neighbour, and compatible with virtue and modesty; and the more so, in proportion as the wants of mankind made it more necessary. See Fleury's Manners of the Israelites. (Passim.)
18:4
Witham
Introducing the name of the Lord Jesus. These words are found in few Greek copies, and so are omitted in the Protestant translation. (Witham)
18:5
18:6
Witham
Shaking his garments. See Matthew 10:14. Your blood be upon your own heads: that is, you are guilty of your own perdition: we have discharged our duty by preaching to you. (Witham)
18:12
This Gallio was brother to the great Seneca, Nero's preceptor, as that author himself assures us. (Praef. lib. V. Quaes. Natur.) He was called Annaeus Novatus, but took the name of Gallio by adoption, and was made proconsul by his brother's interest, whose honours and disgraces he equally participated. Being condemned to death by Nero, he laid violent hands upon himself. It is probable St. Paul became acquainted with Seneca. St. Jerome and St. Augustine say, many letters passed between them, which are not now extant. (Tirinus) See also Eusebius. An. Christi 66. [The year A.D. 66.]
18:17
Witham
Beat him. It is uncertain whether the Jews themselves beat Sosthenes, being vexed at him, for not managing well the cause; or whether he was struck by the attendants of the proconsul, to force him away, when he would not desist, nor retire. See the Analysis, dissert. xxxv. (Witham)
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Denis the Carthusian
Shorn, etc. It was customary among the Jews to make vows of abstaining from all inebriating liquor, not to cut their hair for a limited time, etc. This was the vow of the Nazarites, mentioned in Numbers 6:18; Acts 22:24.[xxi. 24.?] St. Paul had probably taken upon himself some obligation of this kind; perhaps in condescension to the Jews, who were yet weak in faith. The time being now expired, he cut his hair as before. It was lawful for converts to observe these legal ceremonies, till the gospel was perfectly established, provided they did not place their hopes of salvation in them, or believe that the faith and grace of Christ were ineffectual without them. (Denis the Carthusian)
Witham
For he had a vow, that is, Paul, not Aquila. This seems to have been such a vow, as those called Nazarenes, used to make, of abstaining from wine for a time, of not cutting their hair, and of making some offerings in the temple at Jerusalem. (Witham)
18:22
Calmet
He went up. To Jerusalem is most probably understood, that being the chief object of St. Paul's journey. It seems rather extraordinary that St. Luke should have omitted the express mention of the city. But having told us his object was to be at Jerusalem, he perhaps thought it was enough to say, he went up. (Calmet)
Bible de Vence
In Palestine, the expression, to go up, was sometimes taken for going up to Jerusalem. (John 7:8. 10; John 12:20; Acts 24:11) And reciprocally in Acts Acts 24:1. to go down, is taken for going down from Jerusalem to Caesarea. (Bible de Vence)
He went up. In the Scripture, when Antioch and Caesarea are simply mentioned, Antioch, in Syria, and Caesarea, in Palestine, are uniformly designated.
Witham
To Caesarea, not in Cappadocia, but in Palestine, from whence he went up to Jerusalem, and then down to Antioch, in Syria. (Witham)
18:24
Witham
Apollo...one mighty in the Scriptures. Literally, powerful in the Scriptures, yet knew no baptism, but that of John. (Witham)
Haydock
When we consider the great harvest, and few labourers, and the small time that the apostles could give to any one place for instructions, we shall not be so much surprised, that this zealous convert should not yet be perfectly instructed in every doctrine of Christianity. This happened about twenty years after our Lord's ascension. He is the same person as is mentioned 1 Corinthians 3:7.[4.?] (Haydock)
18:18
Concordance Nu. 6, 18. Act. 21, 24.
18:24
Apollo.
18:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 34 .) “And after these things,” etc. “And having found a certain Jew by name Aquila, of Pontus by birth, lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he came to them, and because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers.” (
St Augustine of Hippo † AD 430 Of the Work of Monks 22
… and having found a certain Jew, by name Aquila, of Pontus by birth, lately come from Italy, and Priscilla his wife, because that Claudius had ordered all Jews to depart from Rome, he came unto them, and because he was of the same craft he abode with them, doing work: for they were tent-makers.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.17
… For we thus read: “After this, Paul departing from Athens came to Corinth; and finding a certain Jew named Aquila, born in Pontus, and Priscilla his wife, he came to them because they were of the same trade; and abode with them, and worked: for they were tent-makers by trade.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.9
… and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia, and there abode with the apostle Paul, who was confirming the churches of that region whose foundations he had newly laid. The sacred book of the Acts informs us also of these things.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
3. Whence one may most marvel at Christ’s power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… ( a ) To Corinth then, as I said, he was led by the Spirit, in which city he was to abide. ( c ) “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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
( a ) We have one world that we all inhabit, with the same fruits we all are fed. But these are small matters: by the same Sacraments we partake of the same spiritual food. These surely are justifications of loving! ( c ) Mark
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.17
… And in what he often says of himself, that he wrought with his hands that he might not be burdensome; and in what is written of him, that he joined himself to Aquila on account of the similarity of their occupation, in order that they might work together at that from which they might make a living;
18:3
St John Chrysostom † AD 407 Instructions to Catechumens 2.4
… do this in thine heart; a psalm is a great com panion. In this case thou shalt undergo nothing serious, but shalt be able to sit in thy workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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. (Having found these,) “he came to them, and because he was of the same craft, he abode with them and wrought: for by occupation they were tent-makers.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
To the excellence of these St. Luke also bears witness. Partly when he says that Paul “abode with them, for by their occupation they were tent-makers” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 44
… 34 .) And writing to the Corinthians he said, “What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge.” ( 1 Cor. ix. 18 .) And when he was in that city, he abode with Aquila and Priscilla, “and wrought, for by their occupation they were tentmakers.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… xi. 12 ), it is providentially ordered that he there abides. “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.” (
St Augustine of Hippo † AD 430 Of the Work of Monks 21
… on this account, indeed, was his need supplied from Macedonia, as he says in the second to the Corinthians: though in fact he could work both at other hours and of nights, because he was so strong in both mind and body. But when he had gone from Athens, let us see what says the Scripture: “He disputed,” saith it, “in the synagogue every sabbath;”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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.” (
18:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… “From this time forth I will go to the Gentiles.” So that also when he says, “Henceforth let no man trouble me” ( Gal. vi. 17 ), he says it to terrify. For not so much did the punishment terrify, as this stung them. “And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue” (
St John Chrysostom † AD 407 Homilies on Titus 1
… 5 .) He would not have given him jurisdiction over so many Bishops, if he had not placed great confidence in him. They say that he also was a young man, because he calls him his son, though this does not prove it. I think that there is mention made of him in the Acts.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… “And many of the Corinthians hearing believed, and were baptized. 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.” (
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
The Philippians are of a city in Macedonia, a city that is a colony, as Luke saith. Here that seller of purple was converted, a woman of uncommon piety and heedfulness. Here the ruler of the synagogue
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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.” (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… for surely it cannot be that He was seen by Abraham, and yet was not with Paul. No, it was His own promise, “I am with you alway, even unto the end of the world.” ( Matt. xxviii. 20 .) And again, when He appeared to him, He said, “Be not afraid, but speak, for I am with thee, and no man shall set on thee to harm thee.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 123
… but if it is intended to remind me of the advice which recommended silence, and of the so-called œconomy, I am very much obliged, but I do not accept the suggestion. For the divine Apostle charges us to take quite the opposite course. “Be instant in season and out of season.” And the Lord says to this very spokesman, “Be not afraid, but speak”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… And yet, the writer tells us, they prevailed nothing, but brought him to the proconsul. “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.” (
18:12
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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. “And he continued a year and six months,” etc. ( v. 11 .) After the year and six months, they set upon him. “And when Gallio was proconsul of Achaia,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… But he now discoursed more openly, and perhaps spoke of the cessation of the Divine Law: or, spoke it not, but hinted as much: since had he spoken plainly, there had been no need of suborned men, nor yet of false witnesses.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… ( c ) 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 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.” ( John xviii. 31 .) But they were just like men drunken and mad. ( d ) “And he drave them from the judgment-seat” (
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.12.2
2. They say that Sosthenes also, who wrote to the Corinthians with Paul, was one of them.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… “If indeed it were” any matter affecting the city, “any wrong-doing or wicked lewdness,” etc. ( c ) “Then all the Jews took Sosthenes the ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
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 ( ch. xxi. 26 ), which was not the case here.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… For he even circumcised (Timothy, Acts xvi. 3 ), and we pay no attention to what was done, but to the intention of it, and the cause of it, and hence we wonder at him the more. And he not only circumcised a person, but he even shaved himself and sacrificed (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised ( Acts xvi. 3 ), when he was shorn (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.9
… Again, it is written: “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.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.8
… This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul’s circumcising of Timothy, performing a vow at Cenchrea,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “But he himself went into the synagogue.” It seems to me that the faithful still assembled there, for they did not immediately withdraw them. “And when they besought him to stay, he consented not” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “But I will return again unto you, if God will. And he sailed from Ephesus.” ( v. 19–21 .) “And when he had landed at Cæsarea, 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.” (
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 15.4
… But what is to become of me? I cannot bear to desist from this counsel, until I see that ye have put it in practice; since Paul also, when he saith to the Galatians, “Henceforth let no man trouble me,” appears again to have met and addressed them.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 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.” ( v. 22–23 .) He came again to those places which he had previously visited. “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 3
“But if it was ‘not by wisdom of speech,’ why did they send Apollos who was eloquent?” It was not, he replies, through confidence in his power of speech, but because he was (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… 13 .) for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these. Else why does he not hinder Apollos, who was, however, a “learned man, and mighty in the Scriptures;” (
St John Chrysostom † AD 407 Homilies on Titus 6
These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being “an eloquent man, and mighty in the Scriptures.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “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. 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
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 ( ch. xxi. 26 ), which was not the case here.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
To the excellence of these St. Luke also bears witness. Partly when he says that Paul “abode with them, for by their occupation they were tent-makers” ( Acts xviii. 3 ); and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. (
St John Chrysostom † AD 407 Homilies on First Corinthians 5
[2.] But what means, “according to the flesh?” According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, ( Acts xiii. 12 .) and the Areopagite, ( Acts xvii. 34 .) and Apollos; (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.14
… Behold man everywhere poor, everywhere in need of help. Those who are beside the way are not Christians, or not yet Catholics: let them be guided to the way: but when they have been brought to the way and made Catholics in Christ, they must be guided by Him in the way itself, lest they fall.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… But neither does he receive baptism. That expression, then, “they expounded more perfectly,” seems to me to be this, that he behooved also to be baptized. Because the other twelve knew nothing accurate, not even what related to Jesus. And it is likely that he did in fact receive baptism. But if these (disciples) of John,
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… 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.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… 27 .) He wished then also to depart into Achaia, and these also encouraged (him to do so), having also given him letters. “Who when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.” (
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1. After these things having departed from Athens. — Because the Athenians, being lovers of novelty, immediately satiated with Paul's new doctrine, were intent on hearing and speaking other new things after their custom, says Chrysostom. For this is the nature of those who love novelty, that having heard new things they immediately despise them as if they were old, and soon seek other and other new things: for like those with a fever, they labor under an insatiable thirst for novelty. HE CAME TO CORINTH. — Because Corinth, says St. Chrysostom, was a city full of Philosophers and Orators. This was the metropolis of Achaia, or the Peloponnese, which is now called Morea, concerning whose situation, wealth, and customs, see what is said in the preface to the epistle to the Corinthians. Here Paul wrote the epistle to the Thessalonians, which is the first of all the epistles of St. Paul, if you consider the time of writing. For Paul sent Silas and Timothy, whom he had summoned to himself, to Athens, and sent them to Thessalonica: they returned to him at Corinth and reported to him the state of the Thessalonian Church: hearing this, he gave them his first epistle. Thus Baronius. See what is said at I Thessalonians III, 6.
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2. OF PONTIC ORIGIN. — sprung from the province of Pontus. Some read incorrectly, of pontifical origin, as if he had been descended from pontiffs. This is a different Aquila from Aquila likewise Pontic, who first after the Septuagint translated the Old Testament from Hebrew into Greek, and lived under the Emperor Hadrian, having become a Christian from a Gentile, and a Jew from a Christian, concerning whom Epiphanius, in the book On Measures, and Philastrius, in heresy 90. For our Aquila here was prior to that Interpreter and a great propagator of the Gospel. Whence Paul praises him wonderfully, in the Second Epistle to Timothy, chapter IV, 19, and I Corinthians, chapter XVI, 19. Wherefore Aquila here with his wife Priscilla, or Prisca, is read to be inscribed in the catalogue of the Saints in the Martyrology, on the 8th of July. Where see Baronius. Who recently. — προσφάτως, that is, recently; the Syriac, at that time. BECAUSE CLAUDIUS HAD COMMANDED ALL JEWS TO DEPART FROM ROME. — Suetonius gives the reason in his Life of Claudius, chapter XXV, that the Jews in Rome were constantly in tumult; but in what he adds, "at the instigation of Christ," he lies splendidly, as the Gentile historians are wont to do in matters concerning the Jews. It appears therefore that the Jews in Rome, as the Christian religion was increasing, opposed it in their usual manner, and were constantly disputing with Christians about the Messiah, that is, Christ, and his kingdom; the Christians affirming that Christ had already come, the Jews denying it. Claudius, fearing lest some tumult should arise from this, by which he himself might be driven from power through Christ and the Christians (for he was most timid and shrank from the shadow and name of a new king, as I said above from Suetonius), commanded all to depart from Rome. For not only the Jews, but also the Christians sprung from Jews, as if Jews by race, departed from Rome, is evident here by the example of Priscilla and Aquila, and St. Peter, who for this reason departing from Rome, came to Jerusalem, and there celebrated the first Council of Jerusalem, as I said in chapter XV. Hear a recent Poet, depicting Claudius in his own colors: "Senseless, stupid, to the prudent foolish, to the foolish prudent seeming. He would have been more illustrious had he been more obscure. Fleeing a sword in a corner, he found a scepter. He held dominion under a master, a freedman the freedman of a freedman, the servant of his wife. He had everything in his empire except the empire itself." Hugo and Lyra give another reason for the expulsion of the Jews, namely that they themselves had seduced Agrippina, the wife of Claudius, to Judaism, just as a little before Tiberius had proscribed them from Rome, because they had drawn Fulvia, the wife of the senator Saturnius, to Judaism, and had extorted gold and purple from her, as Josephus relates, in book XVIII of the Antiquities, chapters I and V. Moreover this expulsion occurred in the 9th year of Claudius, in the year of Christ 51, as Baronius demonstrates from Paul Orosius, Bede, Adon and others.
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3. AND HE WORKED. — And this for a year and a half, continuously preaching, and working for himself and his companions, so that he might procure his livelihood. See here the generosity of Paul: he could have demanded sustenance and a stipend for his preaching from the Christians, and thus have supported himself, as the other Apostles did; but he was unwilling, so that it might be clear to all that he hunted not for profits, but for souls, and thus he might convert more to Christ. See St. Gregory, homily 12 on Ezekiel, and what I have said on I Corinthians, chapter IX. Chrysostom most excellently commending the laborious and difficult life of Paul: "For thus indeed the wrestling school, he says, is more useful to the wrestler than soft beds, and to the soldier the iron sword is approved more than the golden. And he worked preaching. Let us be ashamed, we who live idly even without preaching." AND THEY WERE OF THE CRAFT OF TENT-MAKERS. — namely, makers of tabernacles; the Syrian, makers of canopies; Vatablus and others, of curtains, which are made from sewn skins, as are Turkish curtains: for all these things are of the same craft, namely the sewing of skins. Origen, book IV Against Celsus, calls Paul a Phrygian, whom the common people call an embroiderer. Aptly was Paul a tent-maker, inasmuch as he journeyed throughout his whole life, teaching all to live as pilgrims and citizens of the Saints and members of the household of God: for pilgrims do not have a home, but lodge in tabernacles, as the children of Israel did when journeying through the desert, and as soldiers still do in camps: thus Chrysostom. Moreover, these tabernacles and canopies were made from skins. Whence Paul is called by Origen, homily 17 on Numbers, "a sewer of skins, who was called from the stitching of earthly tents to the sewing of eternal things." Where and for what reason Paul learned and practiced this mechanical craft, I have said on II Thessalonians III, 8. Thus St. Francis, a disciple of Paul and a professor of poverty, laying the foundation of his Order, according to St. Bonaventure, commanded his followers to build and inhabit poor houses, not as their own, but as those of others, as pilgrims: whose laws are, "to be gathered under another's roof, to thirst for the homeland, to pass through peacefully." Thus the ancient monks worked with their hands, and from this they lived. See St. Augustine, treatise On the Work of Monks, volume III. That many priests and Prelates of the Church did the same by the example of Paul, St. Epiphanius testifies, heresy 80. Moreover, Chrysostom marvels at Paul, homily 4 On His Praises: "For a man, he says, ignoble, abject and wandering, who practiced a craft in skins, progressed so much in virtue that in scarcely thirty years he brought under the yoke of truth the Romans, and Persians, and Parthians, and Medes, and Indians, and Scythians, and Ethiopians, and Saromatians, and Saracens, and the whole human race. Answer therefore: Whence did this vile and common craftsman, standing in the place of his craft, and holding a stool in his hand, so that he himself philosophized, and taught others to philosophize, namely nations, cities and regions; nor showing force in his speech?" This the golden-mouthed one says with rhetorical amplification; for we do not read that Paul preached to the Indians, Ethiopians and Saromatians. He adds the reason: "For he himself, as fire cast upon hay, or upon stubble, consumed all the works of demons, and turned all things to what he wished. Revere the virtue of the Crucified." And below, recounting the Gentiles and Jews as beasts rising up against Paul everywhere: "Yet blessed Paul, he says, leaping into such fires, and standing in the midst of such wolves, although he received blows from all, was not only not overwhelmed himself, but also brought all of them over to the side of truth, etc.; and as when fire is kindled thorns are gradually consumed, and yield and are overcome by the flames; so also when Paul's tongue resounded, and rushed forth with all the more vehemence of fire, all things yielded, the worship of demons fled, ancestral customs, the rages of peoples, the threats of tyrants, the snares of those at home, the wicked operations of false apostles. But more: as when the rays of the rising sun appear, darkness is put to flight, and beasts hide, and robbers, murderers, thieves flee to their caves, and all things become bright, earth, sea, mountains, cities, regions, so also then when the preaching shone forth, and Paul everywhere scattered the Gospel, error was put to flight and truth returned." He concludes by exhorting us to strive to become like Paul: "Nor let us think that, he says, impossible: for such a body was his as was also ours, such a soul, such food; but the will in him was wonderful and excellent devotion: and that is precisely whence he became such."
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4. INTERPOSING THE NAME OF THE LORD JESUS CHRIST. — These words are wanting in the Greek and Syriac. The sense is, as if Paul in the synagogue, discoursing after the manner of the Jews concerning Scripture, was inserting mention of Christ throughout: for his aim was to preach Jesus Christ. See what is said on chapter XVII, 3.
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5. AND WHEN SILAS AND TIMOTHEUS WERE COME FROM MACEDONIA (Beroea and Thessalonica. See the things said at verse 1), HE WAS INSTANT IN WORD (of preaching) PAUL. — that is to say, He preached urgently and frequently, now by himself, now by Silas, now by Timothy. In Greek it is συνείχετο τῷ πνεύματι, that is, he was constrained in spirit, on account of the trouble which the Jews caused him, says Chrysostom. Whence the Syrian translator renders it, Paul was constrained in speech, because the Jews rose up against him, that is to say, The Jews by their persecutions bound as it were the heart and tongue of Paul, so that he could scarcely speak and preach: for he perceived that he would be wasting his effort. Better others, "he was constrained in spirit," that is, by zeal, they say, so burning that it almost did not contain him: so that it is the same as what he said of the same man at Athens, cap. XVII, 16: "His spirit was stirred in him, seeing the city wholly given to idolatry." Whence others translate, "he was pressed in spirit," as if the Holy Spirit pressed and urged the heart and mouth of Paul to preach. Our man aptly comprehended all these things in the translation, "he was instant in word." TESTIFYING (by testimonies from Holy Scripture effectively showing) TO THE JEWS THAT JESUS WAS CHRIST. — namely, that Jesus of Nazareth crucified was their true Messiah, that is, Christ.
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6. BLASPHEMING. — reviling both Christ and Paul. To be noted here is the golden saying of St. Chrysostom: "Reviling," he says, "or insult is as it were a thievish maidservant, who steals a filthy vessel from the house of her master (for example, a chamber pot), and displays it in public; wherefore she is more confounded than her master: the same does the reviler; for with filthy words he soils himself more than his enemy. The same thing happens when we fight with the wicked, as if someone covered with dung should strike another, who, having put his hands in the dung while striving to strike him, soils himself." PAUL SHAKING HIS GARMENTS. — for the same reasons for which he shook off the dust of his feet, cap. XIII, verse 51. The reason for each shaking is the same. See the things said there. YOUR BLOOD BE UPON YOUR OWN HEADS. — that is to say, Destruction and everlasting death impending upon your head, on account of your hostility toward Christ and the faith, is imputed to you: you will perish by your own fault, not by mine, nor by anyone else's. For I have striven to avert this destruction from you: but you contradict me and blaspheme Christ. You therefore are your own destroyers and murderers. I AM CLEAN. — from your blood and destruction, because what was my duty, namely to preach to you salvation through Christ, this I have done: but you impugn Christ, and consequently your own salvation: for I would not be clean if I had not preached to you. Hence Chrysostom infers: "Therefore we too are guilty of the blood of those who are entrusted to us, if we neglect them." FROM HENCEFORTH. — ἀπὸ τοῦ νῦν, that is, from now, from this time and moment I will go to the Gentiles to preach. He said and did the same thing, cap. XIII, verse 46.
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7. TITUS (surnamed) JUSTUS. — Perhaps from the justice in which he excelled, says Bede. The word "Titus" is now not in the Greek, but in the Syrian. Whence it is likely that it was once in the Greek: for the Syrian version was translated from it. This Titus is different from Titus, the disciple of Paul, whom he appointed Bishop of Crete, and to whom he wrote an epistle inscribed To Titus. Thus Bede, Hugh and others. A WORSHIPPER OF GOD. — namely a Gentile, but one who worshipped the true God, not idols, as the other Gentiles did, and this either from the instruction of his parents, or from familiarity with the Jews: whence also the house of Titus was near the synagogue of the Jews. Thus the Gloss and Hugh.
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8. AND CRISPUS, THE CHIEF RULER OF THE SYNAGOGUE (prince and prefect of the synagogue of the Jews at Corinth), BELIEVED IN THE LORD. — and Paul writes that he baptized him alone with Caius and Stephanas at Corinth with his own hand, I Cor. I, 14. Crispus is inscribed among the Saints on the 4th day of October. St. Chrysostom marvels, hom. 7 On the Praises of St. Paul, at his virtue and efficacy, by which he suddenly converted Proconsuls, judges, and princes of the Jews most hostile to him, to himself and to Christ. "For as fire," he says, "falling upon various materials, is increased more, and obtains increments from the substance subjected to it: so also the tongue of Paul, to whatever it was applied, immediately transferred to itself. Even his opponents were quickly captured by his word, and became as it were fuel for this spiritual fire, and through them the fame of the Gospel grew more."
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9. AND THE LORD SAID TO PAUL BY NIGHT IN A VISION (in sleep): BE NOT AFRAID. — For Paul could justly fear lest, on account of Crispus the ruler of the synagogue converted by him, the whole synagogue of the Jews should rise up against him. Most excellently St. Augustine, serm. 6 On the Words of the Gospel according to Matthew: "Why do you fear man, O man, placed in the bosom of God? Do not fall from his bosom; whatever you suffer there will avail unto salvation, not unto destruction. Martyrs endured the tearing of their limbs, and do Christians fear the injuries of Christian times?" SPEAK (preach the Gospel), BE NOT SILENT. — This negation confirms and increases the preceding affirmation after the Hebrew manner, as if to say: Speak openly, freely and fearlessly, with open mouth, with sonorous voice, with steadfast heart. For he who speaks in fear does not open his mouth, hesitates, mumbles, and brings forth words rather than presses them; he breaks rather than strikes, as our Lorinus says. BECAUSE (διότι, that is because, for) I AM WITH THEE. — to defend you, to fight for you, to suggest to you courage and words, and to make you superior to all enemies and to all the power of the world and of hell. Thus the angel said to Gideon, sending him against the very numerous camps of Midian: "The Lord is with thee, thou most valiant of men, etc. Go in this thy strength, and thou shalt deliver Israel out of the hand of Midian: know that I have sent thee," Judges cap. VI, vers. 12 and 14.
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10. AND NO ONE SHALL LAY HANDS UPON THEE. — In Greek ἐπιθήσεταί, which can be translated actively, no one shall lay, or cast upon you, hands namely, no one shall attack, or invade you. TO HURT THEE. — you: for formerly noceo governed the accusative. In Greek τοῦ κακῶσαί σε, that is to afflict you. BECAUSE I HAVE MUCH PEOPLE IN THIS CITY. — as if to say: Many Corinthians shall be converted by your preaching and shall become my people and my Church.
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11. HE SAT. — he remained, he dwelt.
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12. AND WHEN GALLIO WAS PROCONSUL. — L. Junius Gallio, Proconsul of Achaia, was the full brother of L. Annaeus Seneca, the teacher of Nero, as Seneca himself testifies in the preface to book IV of his Natural Questions, to whom he also inscribed a book On the Remedies of Chance Events, and another On the Happy Life. Thus Baronius. For this Gallio was a contemporary of Paul, not another older one, as Delrio wishes in his preface to Seneca, cap. III. For the older one, namely the father of this younger Gallio, is not read to have been Proconsul of Achaia, but the younger, or the son. For there were three brothers, namely M. Annaeus Novatus, L. Annaeus Seneca, the teacher of Nero, and L. Annaeus Mela, who was the father of the poet Lucan. Novatus soon changed his name and passed into the family of Junius Gallio, having been adopted by him. See Lipsius in the proem to Seneca, cap. II On the Life of Seneca. Wherefore from both families in the Chronicle of Eusebius, this Gallio is named "Junius Annaeus Seneca Gallio, brother of Seneca, an excellent declaimer." It favors this, that Seneca, epist. 104, asserts that Gallio his brother was older and firstborn, whom for this reason (and because he was Proconsul of Achaia) he calls his lord, says Lipsius, was in Achaia: but he departed thence on account of a fever, saying that it was not a disease of the body, but of the place. Through Seneca, moreover, Gallio appears to have been made Proconsul. For when Seneca was unjustly condemned to exile by Messalina Augusta, the wife of Claudius (as Dio relates, lib. LX), after her death he was restored by Agrippina, another wife of Claudius and mother of Nero, and was given as teacher to Nero, whom Claudius had adopted as his son, in his favor the province of Achaia was granted to Gallio his brother. Hence through Gallio, to whom Paul propagated his cause, there appears to have been established a friendship between Paul and Seneca: whence letters of each to the other are circulated, but justly suspected by learned men of being spurious, and not sufficiently worthy of the gravity of both Paul and Seneca; that Paul wrote to Seneca, however, and in turn received letters from him, is testified by St. Augustine, epist. 54; St. Jerome, in the book On Ecclesiastical Writers, and others. But they err who think Seneca was a Christian: for he lived a Stoic, and died a Stoic, and therefore his writings contain nothing Christian, but Stoic doctrines, as is evident from what is said in cap. XVII, vers. 18. Finally, dying, he poured out his blood to Jupiter. Surely, puffed up with the opinion of wisdom, as if the first philosopher of that age and teacher of Nero, he disdained to become a disciple of Paul and of Christ crucified; otherwise he could have seen and spoken with Paul at Rome: for he was killed by Nero two years before Paul. This is what Paul says, I Cor. I, 26: "Not many wise, etc., but the foolish things of the world hath God chosen." This Gallio, with his brother Seneca, was condemned by Nero, "and killed himself with his own hand, Nero deferring his death to his own presence," says Eusebius in the Chronicle, in the year of Christ 66. Furthermore, Paul had already spent a year and a half at Corinth, says St. Chrysostom (although some think this tumult happened before the year and a half was completed); when this was finished, as a new Proconsul came to Achaia in Gallio, the Jews dragged Paul to his tribunal, perhaps because they thought Gallio was their friend and patron, just as Messalina Augusta, recently friendly and familiar with the Jews, had judaized.
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13. BECAUSE AGAINST THE LAW. — both of the Jews, which worships one God alone incorporeal; and of the Romans, which forbids introducing new gods without a decree of the Senate. (PAUL) PERSUADES MEN TO WORSHIP GOD. — namely Christ, a man crucified by our priests. But Gallio the judge neglected the law of the Romans, knowing, or interpreting that law to have force only in Rome, not in foreign provinces: and he despised the law of the Jews, concerning which he suspected the Jews were properly contending with Paul, a Jew, or certainly he deemed it did not pertain to him. Whence he said: "I will not be judge of these matters."
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14. IF INDEED THERE WERE SOME INIQUITY, etc. — as if to say: If Paul were charged with a crime of iniquity, for example, that he were a thief, a murderer, seditious, a disturber of the commonwealth, I would hear you and judge: but now, since you accuse him of violating your law and religion, I am unwilling to involve myself in this dispute, both because I do not understand your law, and because I am a political judge, whose office it is to judge civil causes, not ecclesiastical ones. Thus Augustus refused to hear cases of religion in open court, as Suetonius says in his Life, chapter XXXIX. On the other hand, the kings of Egypt, in order that they might be able to judge of such matters, were created priests, as Dio says, book LIII. Aristotle relates that the kings of other nations did the same, book III of the Politics, chapter X.
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15. BUT IF THERE ARE QUESTIONS ABOUT A WORD, AND NAMES, AND YOUR LAW. — that is, "about a word and names of your law," as some codices read. It is a hendiadys. For Paul contended that Christ in reality was the same God whom the Jews worshipped: but the Jews called him different and other. Again, Paul asserted that Jesus should be called Messiah and Christ: the Jews denied it. Whence Gallio judged it to be a question about a word and name. Moreover, Paul contended with the Jews about the sense of the law and Holy Scripture, namely whether it was about Christ, whom Paul preached; or another, as the Jews wished: wherefore Gallio rightly judged this to be a judgment of the Jewish law, and therefore not pertaining to him. This free judgment of Gallio agrees with what Seneca writes concerning the character, integrity, and hatred of flattery of his brother Gallio, at the beginning of book IV of the Natural Questions.
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16. AND HE DROVE AWAY. — that is, he led away, or rather ordered to be led away. For it is one thing to drive with a staff, another to threaten. For "The shepherd drives the sheep with a staff, the wolf threatens with its mouth." In Greek ἀπήλασεν, that is, he repelled, he drove away; in Syriac, he sent away.
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17. AND THEY BEAT SOSTHENES, THE RULER OF THE SYNAGOGUE. — Who indeed, after Crispus was converted to Christ, verse 8, had succeeded him in the principate and primacy of the synagogue. For it is less probable what Chrysostom thinks, namely that Sosthenes was the same as Caius; for he had two names. For the Martyrologies distinguish and make two of them. Moreover Bede, Hugo, Cajetan and the Carthusian judge that Sosthenes was still a Jew: and so he was beaten by the Greeks, as the Greek texts add, namely by the servants of the Proconsul, so that according to his opinion, when the Jews drove him from the Tribunal with blows; or rather beaten at the instigation of the Jews through the Greeks, that is the Gentiles, because he had pleaded their cause more coldly, and seemed to favor Paul, and had snatched him from the hands of the Jews who wished to kill him. For it is incredible what Hugo says, that Sosthenes was beaten by Christians, because he resisted Paul and the Gospel. It is more true that the Jews, when their hope of killing Paul before the Proconsul had failed, vomited forth their fury upon Sosthenes, especially when they heard from the Proconsul: "You shall see to it"; for they thought by this word they were permitted the vengeance of their law. For Sosthenes, converted by Paul's preaching, was Christian in heart, and so favored Paul and defended him: wherefore the Jews, as if he were a traitor to their cause and law, beat him either by themselves or through the Greeks, that is the Gentiles. Whence St. Chrysostom also writes here that St. Paul was beaten by this Jewish tumult, and in the preface to the First Epistle to the Corinthians. That this is so is clear from the fact that St. Paul praises this Sosthenes and makes him his companion at the beginning of the First Epistle to the Corinthians. Furthermore the Menology of the Greeks, on the 7th of December, makes him Bishop of Colophon. Finally the Roman Martyrology, on the 28th of November, clearly has this about him: "At Corinth the feast of St. Sosthenes, disciple of Blessed Paul, whose mention Paul himself makes when writing to the Corinthians. He, converted from being ruler of the synagogue to Christ, was severely beaten before Gallio the proconsul, and consecrated the glorious beginning of his faith with its first fruits." Truly therefore was Sosthenes, that is a robust savior, namely of Paul: for σώζω means I save, σθένος means strength: for his (and of any sufferer's) robust patience and gentleness, by which he inflicted sharper wounds on the minds of the Jews than he himself received from them in body, St. Chrysostom here excellently praises. AND GALLIO CARED FOR NONE OF THESE THINGS. — Either because he despised the Jews and their quarrels; or because he feared lest, if he settled them, they would turn their anger upon himself: otherwise he did not sufficiently consult the dignity of his office, nor the innocence of Sosthenes, nor the peace of the commonwealth by this dissimulation, as he ought to have done by his duty: for he was Proconsul and governor of the province.
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18. BUT PAUL REMAINED THERE YET MANY DAYS (the Zurich edition: had stayed). — after those tumults of the Jews, preaching the Gospel intrepidly and steadfastly. Some include these days within the year and a half, of which verse 11 speaks, by prolepsis; so that Paul spent only a year and a half in Corinth in total: but St. Chrysostom separates them and thinks these days came after the year and a half was completed; either view is probable. Moreover, that Paul accomplished many great things and performed miracles, which Luke passes over in silence, is taught by the same writer later when writing to the Corinthians, Second Epistle, chapter XII: "The signs," he says, "of my apostleship have been wrought upon you in all patience, in signs, and wonders, and mighty deeds. For what is it that you have had less than the other churches?" Finally, at Corinth, just as in the previous year (for he sat there a year and a half) he wrote the first epistle to the Thessalonians, so in the following year he wrote the second to them. Thus Baronius. WHO HAD SHORN HIMSELF. — Isidore, book II of the Offices, chapter On tonsure, and Baronius refer the "who" to Aquila; indeed some codices read "had shorn," namely Aquila and Priscilla. But St. Augustine, epistle 19, and St. Jerome, epistle 11, which is found in volume II of the epistles of St. Augustine, think the "who" refers to Paul; Bede and others commonly. Whence the Roman codices enclose Priscilla and Aquila in parenthesis, so that this tonsure cannot pertain to them. FOR HE HAD A VOW. — You will ask, what is this tonsure, and what kind of vow? First, some think it was a vow peculiar to Paul, distinct from the vow of the Nazarites (for that indeed ought to have been made and fulfilled at Jerusalem), undertaken by Paul from zeal for the worship of God and mortification. Second, others think it was a vow of Nazarite status, but undertaken by Paul before his conversion in Judaism: for in order to overthrow Christ and Christianity, he had vowed to become a Nazarite, that is, to abstain from wine and to let his hair grow, until he should have extinguished the Christian religion. Just as in our age some Nobles, from among those who stirred up the first tumults of rebellion in Belgium, swore they would not cut their hair until they had avenged the death of certain princes of Belgium, beheaded by the King of Spain, because they had favored heretics. But this vow, equally as this oath, is impious, and consequently its execution in Paul would have been impious: for he would have professed that he approved that Jewish vow, and was a Jew and a vindicator of Judaism, and by this vow was supplicating God that He would overthrow Christianity. I say therefore that this vow of Paul was a vow of Nazarite status, namely that he abstain from wine and let his hair grow, not for his whole life, but for a certain time predetermined by himself, concerning which I have spoken at Numbers VI. It is proved first, because this was a common and ordinary vow among the Jews, and therefore by antonomasia it was called a vow: just as among Christians is the vow of religious life, of which Nazarite status was a type and prelude; wherefore when they named a vow, they understood Nazarite status. Second, because the vow of Nazarites properly consisted in the hair of the head, so that they let it grow, and when the vow was finished they cut it. Third, because Paul sailed into Syria precisely so that he might fulfill it at Jerusalem. For Luke gives the reason why Paul sailed into Syria, namely that he had cut his hair, that is, he had bound himself by a vow of Nazarite status, which was to be fulfilled in the temple of Jerusalem. Fourth, because to vow merely the cutting of one's hair is a trifling matter, and unworthy of the seriousness of a vow, especially of Paul's: therefore this cutting was annexed to Nazarite status. Fifth, because Paul fulfilled this vow of Nazarite status, or a similar one, in the temple, chapter xxi, 24. From which place great light shines upon this verse. For there St. James says to St. Paul: "They have heard of thee (the Judeo-Christians) that thou teachest a departure from Moses their, etc., saying that they ought not to circumcise their sons, nor to walk according to custom, etc. Do therefore this that we say to thee. We have four men, who have a vow (of Nazarite status) upon them. Taking these with thee, sanctify thyself with them, and pay for them that they may shave their heads, and all may know that the things they have heard of thee are false, but that thou thyself also walkest keeping the law." Paul had already seen and foreseen this same thing before. And so in order to reconcile to himself the Jews and Judeo-Christians, who were offended as if by one forbidding the observance of the legal precepts, and lest he scandalize those whom he was converting from Judaism to Christianity, since they were accustomed to Judaism and could not so quickly lay it aside, much less hear of its abolition, he made a Jewish vow, and as a long-haired Nazarite he went about, and lived abstinently. For the Nazarites were most observant of the Mosaic law, and among them they were what monks and religious are among us. Whence they were called corban, that is, a gift to God, because they had dedicated and given themselves to God, as Josephus testifies, Antiquities, book IV, chapter IV. Now Nazarite status consisted in abstaining from wine and letting the hair grow: for in this consisted the holiness of that rude age. But if this were defiled by some death, or contact with a corpse, the Nazarite was obliged to cut his hair as if polluted, and to begin anew the time of his Nazarite status; and because this often happened, hence that man and his vow were often prolonged through several years. But when the vow was fulfilled, he was obliged to go to the temple, cut his hair, and offer to God the sacrifices prescribed by law, Numbers VI. It appears therefore that Paul, having a vow of Nazarite status, and therefore letting his hair grow, was defiled by some death, and therefore according to the law cut his hair entirely, so that he might again begin his Nazarite status and let his hair grow, until the fulfillment of his vow, when he would then cut it at Jerusalem in the temple, which he did verse 22, as I shall say there, or certainly chapter xxi, 24. Thus Baronius, Cajetan, Sanchez and others. You will say: A Nazarite, if he were defiled over a dead body, was obliged to cut his hair, and at the same time to offer expiatory victims, as is prescribed Numbers VI, 9. But Paul offered no victims here, nor could he offer them, which could only be offered and were obliged to be offered in the temple of Jerusalem. I answer: These victims were obliged to be offered by those who were at Jerusalem and near it: those removed from it, as Paul was, could not do this, for no one is bound to the impossible; hence these only cut their head. Moreover Paul did this at Corinth, because there was a multitude of Jews there, so that he might show them that he did not despise the law, but venerated and honored it. Hence it is clear that Paul abstained from wine and strong drink, that is, from everything that could intoxicate; for this is what the Nazarites did. Behold the sobriety of Paul in such great labors, behold the charity by which he becomes all things to all men, a Jew to Jews, a Gentile to Gentiles, so that he might gain all. At Cenchreae. — Cenchrae, or Cenchrea, is a naval station, says Strabo, book VIII, and a port of Corinth to the East, near which is another called Lechaeum. From these two ports the Greeks call Corinth two-seas and surrounded by seas, as I have said in the preface to the Epistle to the Corinthians.
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19. AND HE CAME TO EPHESUS. — Ephesus was the metropolis of Asia Minor, in which was the noble temple of Diana, concerning which chapter xix, and a multitude of orators and philosophers: wherefore Apollonius of Tyana, a celebrated philosopher, or rather magus, dwelt at Ephesus. Paul afterwards appointed Timothy as its Bishop, to whom Onesimus succeeded. At Ephesus also St. John the apostle dwelt more frequently with the Blessed Virgin, entrusted to his care by Christ, while he was founding and governing the Churches of all Asia, as the Fathers of the Council of Ephesus assert, chapter xxvii, to the Cleric of Constantinople; hence he also died at Ephesus. HE LEFT THEM (Aquila and Priscilla) THERE. — so that they might imbue the Ephesians with faith in Christ.
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21. Saying. — The Greek texts add: "It is altogether necessary that I keep the feast which is at hand at Jerusalem." Thus also read St. Chrysostom, Oecumenius, Cajetan, Vatablus and others in various places. I WILL RETURN TO YOU, GOD WILLING. — By the example of Paul and St. James, chapter IV, 13, pious Christians use this phrase, so that when they say they will do something, they add: "God willing," or: "if God shall will it." For they believe and hope that they themselves and all their affairs are ruled by God, by whose leading all things succeed prosperously: according to that saying of the Nazianzen in the Distichs: With God assenting, no malice can prevail. With God refusing, no labor can prevail.
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22. AND DESCENDING TO CAESAREA. — Of Cappadocia, say Rabanus, Bede, Lyran, Gagneius and others, because Paul had not yet reached Syria; but Cajetan, Baronius, Arias and others understand Caesarea of Palestine. For they think Paul came there; and from there proceeded to Jerusalem, and there greeted the Church, namely the Church of Jerusalem, as it were the mother, inasmuch as the others had been born from it. This is required by the Greek words cited a little before, and likewise by Paul's journey into Syria, and the vow of the Nazirite, of which verse 18; for this had to be fulfilled at Jerusalem in the temple. If this is true, this is the third (although some wish it to be the fourth) journey of Paul after his conversion to Jerusalem. For Luke passes over or flies past many things for the sake of brevity. For the first was after three years from his conversion, Acts ix, 26, and Galatians i, 18, namely in the year of Christ 39. The second, after 14 years, namely in the year of Christ 51; for then on account of a question concerning legal matters he went to the Apostles, and was present at the Council of Jerusalem, Acts chapter xv. The third is here. We shall hear of the fourth in chapter xxi, 17. Furthermore, Paul, greeting the Church, first of all greeted the Blessed Virgin, the Mother of God, the mother and head of the Church, sharing his counsels with her, and in turn consulting her in doubts, and seeking her help and prayers with her Son in such great labors, difficulties and persecutions, as it is fitting to believe. See the sayings at 1, 14, and chapter xx, 22. AND HE DESCENDED TO ANTIOCH. — Of Pisidia, as being near Caesarea of Cappadocia, say Bede and the authors of the former opinion already cited, who understood by Caesarea that which is of Cappadocia. But truly Chrysostom, Baronius and others in various places understand Antioch of Syria. For this is called absolutely "Antioch," as being the capital of Syria, the others being called with an addition, as "Antioch of Pisidia." Paul loved Antioch, says Chrysostom, as being the place where he was made Apostle of the Gentiles, indeed where he first preached to them with such fruit, that there the disciples were first called Christians.
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23. TRAVELING IN ORDER THROUGH THE GALATIAN REGION AND PHRYGIA. — See the Apostle running swiftly like lightning through the regions of Asia. Truly St. Chrysostom, homily 8 On the Praises of St. Paul: "Paul is," he says, "a sun to men, who illuminated the whole world with the shining rays of his tongue, and who, going around all nations, imitated the course of the sun entirely, and flew through all the regions of the world as if with a mind free from the body, and this while bitter wounds frequently met him;" and soon he compares and prefers him to the Patriarchs, Prophets, Angels and Archangels. Furthermore, the Galatians received Paul as an Angel fallen from heaven, as Paul himself testifies writing to them in chapter IV, 14.
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24. APOLLO. — Some among Oecumenius think this is Apelles, a disciple of Paul and created by him Bishop of Corinth, of whom the same writes to the Romans xvi, 10: "Salute Apelles approved in the Lord." But others in various places distinguish "Apollo" from Apelles. This is Apollo of whom the Apostle says: "I have planted, Apollo watered, but God gave the increase," I Corinthians III, 6. He is inscribed among the Saints in the Martyrology, on the 22nd of April. Furthermore, Apollo in Greek Ἀπολλώς, is an indeclinable name, and therefore different from Apollo the god of the Gentiles. A MAN ELOQUENT. — λόγιος Vatablus translated as learned; others, prudent; others, eloquent; others, skilled in history and antiquities. For λόγιος signifies all these things. Mighty in the Scriptures. — namely versed and effective in citing them, explaining them, pressing them to refute adversaries. Some think that Apollo at Alexandria (for he himself was Alexandrian) was educated in the school of St. Mark among the Essenes, and trained in sacred Letters. But this is opposed by what follows: "Knowing only the baptism of John." Vatablus translated: "He was most learned in the books of the Old Testament." Whence Apollo is the same as he who vibrates rays, says Pagninus, in the Interpretation of Hebrew Names, or he who destroys and exterminates, so that it is the same as Apollyon, Apocalypse IX, 11. For by his doctrine he vehemently refuted the Jews, verse 28, and destroyed Judaism.
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25. He was instructed — κατηχημένος, that is, catechized, instructed as a catechumen, initiated, taught the first principles of the Christian faith; for he was not yet baptized with the baptism of Christ, but only with that of John the Baptist, as follows, and therefore was not yet a Christian. Fervent in spirit. — Whence it appears that before baptism he was justified by an act of contrition and charity. Thus Chrysostom. TAUGHT THE THINGS WHICH ARE OF JESUS, — namely, that Jesus crucified was the Messiah, or Christ promised by the Prophets, he showed from those very passages. Knowing only the baptism of John, — whose profession and as it were form was, that they should believe in Jesus who was to come, concerning which cap. xix, vers. 1 and 4. Perhaps he had once been baptized with the baptism of John, and in it had heard that Jesus was the Christ, and afterwards had rarely seen or heard Christians, so that he was ignorant of the baptism of Christ and its other mysteries: whence he learned these things from Aquila, and soon after received the baptism of Christ.
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26. HE THEREFORE BEGAN TO SPEAK BOLDLY IN THE SYNAGOGUE, — that is to say, freely and fearlessly he began to preach Jesus Christ to the Jews. They took him — into their house to instruct him more fully in the Christian faith. Chrysostom notes and praises the sincere faith and charity of Aquila and Priscilla, inasmuch as they sought not their own, but the glory of Christ, and therefore instructed Apollos, so that he, being eloquent and mighty in the Scriptures, might preach Christ better and more effectively. "As," says Chrysostom, "in a lyre you have various voices indeed, but one harmony, and one musician is he who takes the lyre in hand: so in this place the lyre indeed is charity itself; the voices are those speaking words which pertain to the promotion of charity; all conspire into one sweet consonance. But the musician is the power of charity, which by striking produces a sweet melody. This melody gladdens both God and the angels. This stirs up the whole spectacle in heaven; this restrains the fury of demons, and soothes the impulses of the affections, nay, brings silence to them: just as when a musical chorus sounds, all hearers, however talkative and turbulent, are silent and listen. Nothing makes a friend so much as a soul zealous for gratitude, a mouth accustomed to speak well, a soul without pride, contempt of vain glory, contempt of honor." AND EXPOUNDED UNTO HIM THE WAY OF THE LORD MORE DILIGENTLY, — namely, the institution of Christianity sanctioned by God. Note here the humility and docility of Apollos, who, being a man eloquent and mighty in the Scriptures, allowed himself to be instructed by Aquila and Priscilla. Cicero in his Cato the Elder praises this saying of Solon: "Learning many things daily, I become old." Such also is that saying of Salvius Julianus the jurist: "Even if I had one foot in the grave, I would still wish to learn." Diogenes the Cynic, repulsed by Antisthenes with a staff: "Strike," said he, "if you will, but you will not find a staff so hard that it will drive me away from you, so long as you say something." Thus Laertius, lib. VI, cap. II. Zeno consulting an oracle, "in what way he might best order his life," heard: "If you would become like the dead." He, understanding himself to be called to the study of the ancients, devoted himself to philosophy: for study and frugal living bring leanness and pallor to a man. Thus Laertius, lib. VII, cap. 1. Thus St. Jerome, advanced in years, went to Constantinople to hear St. Gregory of Nazianzus, and often glories in having him as his teacher. Thus St. Augustine proposed his doubts in the Scriptures to St. Jerome, that he might be taught by him. The same did St. Damasus the Pontiff.
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27. THE BRETHREN EXHORTING HIM, — προτρεψάμενοι. The Syriac: "the brethren went before him," exhorting him, namely, to go on into Achaia, that is, Corinth, and to confirm the faithful in faith and piety by his wisdom and eloquence. Our translator rightly renders it, "exhorting": for λόγος προτρεπτικός is called exhortatory discourse. HE CONTRIBUTED MUCH TO THOSE WHO HAD BELIEVED. — The Greeks add, διὰ τῆς χάριτος, that is, through the grace of the word, spirit and fervor breathed into him by God.
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28. Mightily, — εὐτόνως, that is, sharply, with great effort, nervously and effectively. That Jesus Was the Christ, — that Jesus was the Christ. It is an anastrophe.
Machine translation from the Latin, not reviewed.
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v. 1 post haec egressus ab Athenis venit Corinthum, urbs locuples dicitur ob emporium, in Isthmo sita, portus duos habet, unum Italiae, alterum Asiae obversum; ita Strabo (8,0,90; al. 378 al. 580); eodem teste fanum Veneris πλείους ἢ χιλίας 160050600 ἐκέχτητο ἑταίρας; urbs erat ob morum corruptionem male famosa, uti voce χορινθιάζειν satis proditur;
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v. 9 et inveniens quendam Iudaeum nomine Aquilam, ᾿Αχύλας (cf. 110000 Quirinius); est Aquila nomen romanum et effertur graece ᾿Αχύλας, uti patet etiam ex titulo libri 59 historiarum Dionis Cassii, ubi Aquila Iulianus ᾿Αχύλας transcribitur; quare nomen nequaquam Aquilius efferatur necesse est, Ponticum genere, oriundum ex Ponto provincia Asiae minoris (cf. 2,9); ibi Iudaeos inhabitasse vide 1 Petr. 1,1; quare frivolum est Lucam erroris arguere; quasi ex eo quod tempore Ciceronis Pontius quidam Aquila vixerit iam necessario sequatur Aquilam hunc fuisse libertum illius Pontii et proin non Ponticum genere, sed Pontium fuisse appellandum, uti aliqui volunt, contra quos Feit. bene agit; qui nuper venerat ab [talia, et Priscillam wrorem eius; nomen uxoris pariter est romanum; nomen deminutivum a Prisca, uti nominatur Rom. 16,3 et 2 Tim. 5,19 ; unde discimus eos iterum postea Romam redisse. Cur dictum sit προσφάτως eos venisse, ratio redditur : eo quod pracecepisset Claudius discedere omnes Iudaeos a Roma; id quod nono Claudii anno (549 vel 50 p. Ch.) factum esse Orosius affirmat (7,6; M. 31,1075) et Suetonius scribit : Iudaeos impulsore Chresto assidue tumultuantes Roma expulit (Claud. 25). Uti Iudaei contra Christianos tumultus excitabant Antiochiae, Iconii, Lystris, Thessalonicae, Beroeae (13,50; 15,2. 18; 17,5. 13); ita Romae quoque contra nascentem Christi ecclesiam a Petro fundatam. Gentilibus nomen Christi erat ignotum, Chrestus autem erat nomen haud infrequens; unde haud raro immutata littera Chrestum ex ignorantia dicere solebant pro Christo, uti Lactantius quoque notat (Instit. &,7; M. 6,564). Si itaque propter Christum Iudaei tumultuabantur et in Christianos, facile intelligitur, quomodo Suetonius ipsum Chrestum tamquam ducem et impulsorem tumultuum potuerit erronee describere. Atque ita plerique explicant; alii tamen Chrestum quendam Iudaeum auctorem rebellionis assumere malunt. Iudaei Romae magno numero habitabant; exemplo est quod legationi Iudaeorum, quae contra Archelaum Romam venerat, sese adiungebant ex Iudaeis Romae degentibus plus quam octo millia (Zosephus, Antiq. 17,11,1). Mox tamen conatum eos expellendi esse derelictum, concludendum est ex eo quod Dio Cassius narrat : propter multitudinem. difficile fuisse Iudaeos sine perturbatione ab urbe arcere, unde Claudium eos non quidem expulisse, sed τῷ πατρίῳ βίῳ χρωμένους μὴ συναθροίζεσθαι iussisse (60,6). Apud Aquilam et Priscam Paulus Corinthi habitabat : accessit ad eos et salutavit eos (gig)
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v. 3 et quia eiusdem erat gentis et artis manebat apud eos; quaerunt fueritne Aquila iam Christianus. Dubium movetur quia v. 2 solum ludaeus vocatur. Sed potest responderi ibi originem efferri quia origo erat causa, cur debuissent ab Italia migrare; et operabatur, erant autem scenofactoriae artis, σχηνοποιοὶ τῇ τέχνη, tabernaculorum, tentoriorum confectores (Cai. Lap. Decl. Patr. Felt. Wendt), qui ex corio, ciliciis, pannisque linteis tentoria minora portabilia conficiunt vel consuunt (cf. Grimm, Lex.). Etiam rabbini saepe opificium quoddam exercebant (cf. Schürer l|. c. 1] p. 259) et Maimonides dicit : multi ex sapientibus opificium aliquod exercebant, ne aliis graves essent (Bee/.). Et apostolus hac ratione sibi victum comparasse, ne cuiquam oneri esset et ut evangelium sine sumptu faceret, saepius professus est )90,3%. 1 Cor. 4,12; 9,18. t Thess. 2.9. 9 Thess. 3,8). « Et operabatur praedicans : erubescamus nos qui ctiam sine praedicatione vivimus otiose » (Chr.);
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v. & et disputabat per omne sabbatum διελέγετο cf. 17,9. 17, interponens, ἐντιθείς inscrens nomen Domini Iesu suadebatque ludaeis et Graecis, cum in synagoga praedicaret, Graeci potissimum proselyti erunt intelligendi. Videtur 330035: indicare eum ab initio non statim aperte de Iesu praedicasse, verum longiore quadam praeparatione usum esse, donec notionem Messiae in Iesu esse adimpletam et absolutam aperte profiteretur. Postea, cum eius socii advenissent, maiori vi praedicationi instabat et aperte Iesum esse unum illum Messiam ac salvatorem affirmabat
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v. 8 cum venissent autem de Macedonia Silas et Timotheus, cf. 1 Thess. 3,1. 2; vide quae notata sunt ad 17,16; ?nstabat verbo Paulus testificans Iudaeis esse Christum Iesum ; 9,922 et διαμαρτυρόμενος 2,40; 8,25; 10,49. Verum Messias talis, patiens, crucifixus ludaeis erat scandalum (1 Cor. 1,23);
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v. 6 contradicentibus autem eis et blas- = phemantibus, uti 13,45 Antiochiae factum est, ezcutiens vestimenta sua, hoc emblemáte designans se omne cum illis commercium abiicere iuxta illud Christi : quicumque non audierit sermones vestros, exeuntes foras excutite pulverem de pedibus vestris (Matth. 10,14. Luc. 10,11; Caím.) ; cf. 13,51; dixit ad eos : sanguis vester super caput vestrum; cf. 2 Reg. 1,16; exitium vestrum vobis ipsis imputetur (Beel. Patr.); fit allusio ad illud : sanguinem eius de manu speculatoris requiram (Ez. 33,6-9) : nuntium laetissimum omnium de salute vestra aeterna vobis obtulimus, quem vos vestro malo maximo respuistis (Sa/m.); vestes excutit; opere et verbo eos terret; est autem ac si diceret : unusquisque qui a Christo qui vita est discedit seipsum iudicatur occidere transiens a vita ad mortem, quasi sanguinem suum fundens per caedem quam sibi infert (Oec.); mundus ego : ego insons sum vestri exitii; quod inuneris mei erat feci (Beel.); sibi applicat illud : si autem annuntiante te ad impium ut 8 viis suis convertatur, non fuerit conversus, ipse in iniquitate sua morietur; porro tu animam tuam liberasti (Ez. 33,9; 3,19). Cum itaque frustra iam labor ludaeis impendatur : er ₪00 tempore a vobis ad gentes vadam; cf. 13,46. ^7. Haec itaque in synagoga Iudaeis exprobravit
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v. 7 et migrans inde 612666 ἐχεῖθεν ex synagoga; iam non in synagoga docuit; sed in domo vicina exinde praedicabat et suos coetus religiosos celebrabat; ἐπέγαvit in domum cutusdam, nomine Titi Iusti, colentis Deum, proselyti, cuius domus erat contuncta συνομοροῦσα contermina , contigua synagogae; in domo vicina praedicat, ne Iudaeis praedicationem suam subtrahere videatur, ut ex ipsa vicinia eorum zelum invitet (cf. CÀr.), quasi demonstrans aegre sc fratres suos secundum carnem relinquere, paratum se esse semper ad operam illis praestandam (Calm.). Alteram igitur synagogam iuxta synagogam sibi constituit, ita continuo Iudaeos quoque invitans ad nuntium messianum audiendum. Perperam aliqui (uti iam D) illud ἐχεῖθεν referunt ad domum Aquilae et hospitii mutationem enuntiari volunt (Hi/g. Clemen, contra quos Bl. Wendt, Weiss); id quod aperte contra contextum et narrationem " asseritur. Paulus ludaeis obstinationem et contumaciam obiicere vult et se ab infidelibus illis separare gravissimasque minas hac ipsa secessione illis intentare; quid tandem ad hoc conferret mutatio hospitii? Confert autem, ut minisillis pronuntiatis statim discedat ex synagoga et prope cam praedicationem continuet. Quae Pauli severitas fructu non caruit; nam gravi illa denuntiatione animos percelli oportuit et ad salutare propositum adduci
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v. 8 Crispus autem archisynagogus (cf. 13,15) credidit Domino cum omni domo sua, quem Paulus ipse baptizavit (1 Cor. 1,14). Gentilibus quoque maior offerebatur opportunitas eo quod Paulus in domo Titi Iusti praedicabat : et multi Corinthiorum audientes credebant et baptizabantur; de quo successu vide 1 Cor. 1,26 seq.; praedicavit non in persuasibilibus humanae sapientiae verbis, sed in ostensione spiritus et virtutis 1 Cor. 91-6; 3,9. « Et ego in infirmitate et timore et tremore multo fui apud vos » (1 Cor. 2,3). Sed qui consolatur nos in omni tribulatione nostra (2 Cor. 1,4) apostolum suum confortavit
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v. 9 dizit autem Dominus nocte per visionem Paulo : noli timere, sed loquere et ne taceas;
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v. 10. propter quod ego διότι propterea quod ego, vel nam ego sum tecum et nemo apponetur tibi ut noceat te ἐπιθήσεταί σοι aggredietur te, impetum faciet in te τοῦ xaxócal cs ea intentione ut te affligat (cf. 12,1; et ad genitivum cf. 3,2. Luc. 2,97; 5,7 etc.). Inlingua vulgari nocere etiam cum accusativo coniungitur; vide Num. 5,19. Iudith 16,7. Ps. 35,1. Eccli. 28,2. Sap. 14,29. Act. 7,26. Apoc. 11,5; etiam apud profanos (ita in inscriptione : rogo te viator ne noceas meos; vide Georges, Lex. 1 ed.). « Vide quot rationibus illi suadeat et quomodo quod illum maxime erigebat, hoc ultimo dicit » (Chr.) quoniam populus est mihi multus in hac civitate, « ex quo videtur quod Paulus nonnihil dubitaverit de relinquenda Corintho » (Calm.). Iesus populum suum ex gentibus sumet (15,15). Et diu ea in regione mansit
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v. 11 sedit autem tbi annum et sex menses docens apud eos verbum Dei ; ità comprehendi videtur totum spatium temporis per quod Corinthi commoratus est, ita ut etiam illi dies multi v. 18 includantur (Patr. Felt. Bl. Weiss). Neque tamen putandum est apostolum in sola urbe toto illo tempore commoratum esse. Nam ex 1 Cor. 1,2 et eliam ex 2 Cor. 1,1 patet praeter Corinthum in aliis quoque civitatibus exstitisse coetus (fidelium et Rom. 15,19 apostolus dicit se usque ad Illyricum replevisse evangelium. dicantur Corinthii quos Paulus baptizaverit. Sed 1. c. Paulus solum dicit : neminem vestrum i. e. neminem ex fidelibus vestri coetus, baptizavi nisi Crispum et Caium. Porro ín v. 8 Lucas dicere vult praeter Crispum archi- $ynagogum eliam multos Graecos, Corinthios, qui non essent genere Judaei, suscepisse fidem. Plane arbitrarium est eiicere v. 4. 5^. 6, quasi non ex ipsis epistolis Pauli abunde constet quantam curam de Iudaeorum quoque conversione gesserit.
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v. 19 Gallione autem proconsule Achatae, Iunius Annaeus Gallio, frater Senecae philosophi, antea vocatus Marcus Annaeus Novatus, cum a Iunio Gallione adoptatus esset, eius nomen assumpsit. Romani universam Graeciam in duas provincias distribuerant : Macedoniam et Achaiam. Achaia complectebatur Graeciam proprie dictam et Peloponnesum. Quae provincia magna varietate administrata est. Nam primo erat provincia senatoria, proin per proconsules administrata; Tiberio imperante facta est imperatoria, proin praesides vel procuratores in eam mittebantur (Tacitus, An. 1,76 : tradi Caesari placuit). Sub Claudio iterum facta est senatoria; nam « provincias Achaiam et Macedoniam quas Tiberius ad curam suam transtulerat, senatui reddidit » (Suetonius, Claud. 935; cf. Dio Cass. 60,94). Post mortem Claudii universae Achaiae libertatem Domitius Nero dedit sicque denuo senatui 656 adempta (cf. Suet. Nero 9%; Pausanias 1,17); Vespasianus Achaiam iterum in provinciae formam redegit (Suet. Vesp. 8). In tanta igitur varietate administrationis difficile fuisset scriptori seriori provinciae praepositum recte designare. Lucas autem hac quoque in re sese praebet apprime edoctum. Gallionem vocat ἀνθύπατον, proconsulem; nam sub Claudio provincia facta est senatoria; dicit Achaiae (non 'E»^32z:;), sicut eo tempore tota illa pars Graeciae Achaiae nomine comprehendebatur. Iterum Iudaei movent persecutionem ; ?nsurrezerunt uno animo Iudaei in. Paulum οἱ adduxerunt eum. ad. tribunal
Unum affert Lucas exemplum quo ostendatur quam mirifice facta responderint promissioni Christi v. 9. 10, nihil scil. fuisse quod Paulus sibi timeret a Iudaeis. Intra illud tempus commorationis quod modo v. 11 enuntiavit id evenit (Patr. Felt. Bl. Wendt)
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v. 13 dicentes : quia contra legem hic persuadet hominibus colere Deum : variis decretis concessum erat ludaeis secundum suam legem vivere et sacra celebrare; varia ea de re statuta et decreta refert losephus (Anliq. 15,10); ita 1. c. n. 8 > Caius Caesar cum edicto vetaret ullas in urbe coitiones (θιάσους) haberi, solum istae (Iudaeorum) ne fierent non interdixit; similiter et ego (Caius Iulius, praetor, consul Romanorum) alias coitiones prohibens illis solis permitto patriis moribus et institutis congregari et in eo persistere ». Cum itaque Iudaei ipsi Paulum urbe pellere non possent, id factum iri sperabant per magistratum romanum, si Paulum deferrent violatorem legis illius, secundum quam sibi vivere liceret concessione Romanorum. Verum res aliter cessit;
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v. 18 incipiente autem Paulo aperire 05, μέλλοντος cum Paulus iam in eo esset, ut responderet, defensionem eius Gallio praevenit, satis intelligens ex accusatione quid rei agevetur, dtr: Gallio ad ludaeos : si quidem esset iniquum aliquid ἀδίχημά τι, aut facinus pessimum, o viri Iudaei (D ὦ ανδρες ιουδαιοι est, sollemnior compellatio, quam solum D fl vulg habent) ὦ Ιουδαῖοι, omisso ἄνδρες sane melius congruit ad contemptum Iudaeorum quem Gallio clare in v. 16.17 prae se fert; recte vos susttnerem xaxà λόγον secundum rationem, ut ratio exigit (Patr. secundum rationem officii mei (Beel.), iure meritoque (B/. Wendt, Weiss; sim. Felt.); cf. 10, 29 (τίνι λόγῳ quam ob causam, vulg.). Verum ex ipsa accusatione, quae pluribus quam in v. 13 indicatur erat prolata Gallio perspexit nihil afferri quod sibi consideratione dignum videretur
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v. 15 si vero quaestiones sunt de verbo περὶ λόγου, de doctrina et nominibus, audierit fortasse in accusatione nomen Iesu, Messiae e/ lege vestra, num quis secundum vestrum morem patrium vivat, vos 125% videritis; cf. Matth. 27,8; has contro- . versias vos componite; iudez ego horum nolo esse; « responsum ironiae contemptusque plenum et homine romano et Senecae philosophi fratre dignum est; apud Senecam ipsum haec sunt de Iudaeis (frag. 42, apud August. Civ. D. 6,11) : usque eo sceleratissimae gentis consuetudo invaluit, ut per omnes iam terras recepta sit; victi victoribus leges dederunt » (B/.). Integritatis, aequitatis, suavitatis fuisse indolem Gallionis commemorant; et revera Seneca frater eius de eo scribit : « solebam tibi dicere Gallionem fratrem meum, quem nemo non parum amat, etiam qui amare plus non potest, alia vitia non nosse, hoc (vitium adulationis) etiam odisse » (natur. quaest. lib. *, praefat.) et Papinius Statius dulcem Gallionem eum vocat (Silvarum 9,7,39(. Sed hoc loco potius suum in Iudaeos prodit contemptum;
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v. 16 δέ minavit. eos a. tribunali ἀπήλασεν abegit eos; proinde satis suam manifestavit indignationem quod talia « gens illa sceleratissima » ad suum detulisset tribunal. Ex eius vultu et contemptu Iudaeorum plebs corinthia libenter arripit occasionem insultandi illis; fortasse Iudaei aegre discedebant (Beel.);
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v. 11 apprehendentes autem omnes Sosthenem, prin-. cipem synagogae ἀρχισυνάγωγον; cf. v. 8; videtur successisse in munus Crispi; percutiebant eum ante. tribunal, “Ἕλληνες rectum est . interpretamentum ; Graeci ceciderunt pro apostolo Paulo Sosthenem, scribit Augustinus (ep. 93 n. 17; M. 33,324); etiam Beda; notat : « in graeco melius scriptum est : apprehendentes autem omnes Graeci Sosthenen; Iudaeis enim cum ignominia expulsis a tribunali gentiles etiam principem eorum contumelia verberantes afficiebant ». Sosthenes frater nominatur 1 Cor. 1,1; silne idem qui olim erat archisynagogus et postea Christo nomen dedit, ignoratur; haud pauci id censent probabile. Gallio contemptum suum etiam eo ostendit, quod fingebat, simulabat se non videre quod illi facerent (vide lect. var.) : et nihil eorum Gallioni curae erat; Sosthenes nomine Iudaeorum causam egit; repulsam quam tulit alii suo modo exsequi et augere gestiebant. « Contumeliam hanc Sostheni impune illatam Lucas ideo, opinor, commemorare voluit, ut indicaret ludaeos adeo spe sua Paulo nocendi excidisse, ut vel ipsi male muletati a tribunali recesserint » (Beel.). Eo eventu ostensum est Paulum protegi, uti Christus promiserat v. 9. 10. Atque deinceps quoque Paulum potuisse sine impedimento suo fungi munere declaratur
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v. 18 Paulus vero cum adhuc sustinuissel dies multos προσμείνας cum remansisset (1 Tim. 1,3) dies multos, qui scil. deerant implendis anno et sex mensibus mansionis Corinthi v. 11 (Patr. Calm. Felt. Bl. Wendt et plerique); quo fructu et successu praedicarit, collige inter alia ex 2 Cor. 12,12, fratribus valefaciens navigavit in. Syriam (et cum eo Priscilla et Aquila), qui sibt totonderat in. Cenchris caput; habebat enim votum, Cenchreae vicus (χώμη) et portus, ab urbe distans ad septuaginta stadia, quo portu utuntur ad negotiationes asianas (πρὸ: τοὺς &x τῆς Acía;, Strabo 8,6,99 al. p. 380 al. 583); portus erat ad sinum saronicum ; cum totondisset; sunt qui id referant ad Aquilam (8. Wendt). Sed bene iam advertit Cai. : contextus sonat Paulum, eo quod omnia reliqua verba ac participia ad Paulum referuntur. Et eo modo de Paulo, cuius res gestas scribit Lucas, longe plerique intelligunt; ita Hieronymus (qui illud qu? vulg. non habet; cf. epist. 112,9; M. 22,9232 et inter epist. August. epist. 75; M. 33,2350), Theoph. Bed. Lap. Calm. Beel. Patr. Felt. Weiss; Paulo id adscribitur quoque in cat. (ἐξ ἀνεξιγράφου et a Didymo), voluisse apostolum ludaeis ostendere legem se non contemnere, verum id re gesta probare quod dixit : factus sum iis qui sub lege erant quasi essem sub lege (1 Cor. 9,21) cl eum simile quid etiam postmodum fecisse (21,9*. 26). De qua re pluribus Be/íser disputat )1. c. p. 89 seq.). Votum quod Paulus fecerat est voto nasiraeorum simile. In quo voto tonsio fiebat tempore voti expleto (Num. 6,18); quae utique ex lege ante ostium tabernaculi facienda erat; at facile fieri potuit, ut pro iis qui in regionibus dissitis versabaniur alia consuetudo valeret. Tempus eiusmodi voti triginta dierum usu introductum esse videtur. Nam losephus scribit : iis qui morbo laboraverant aut in angustias quascumque coniecti fuerant moris erat precibus vacare triginta diebus antequam victimas oblaturi essent et vino abstinere et radere comam (Bell. iud. 2,15,1). Voti persolvendi causa apostolus etiam Ephesi dicit (ex multorum testimonio v. 21) : oportet me sollemnem diem advenientem facere lerosolymis (gig). Apostolus igitur, ut Calm. rem concipit, procul a Palaestina voti tempore impleto comam totondit in portu Corinthi antequam mari se committeret, ac deinde solvit, sacrificia et reliquum voti pensum in templo lerosolymis redditurus (sim. Lap. Felt.) Quare votum fecerit, nescimus. Dubitat Patr. num illud 2006201 enim votum exhibeatur tonsurae causa ; at verbis id clare enuntiatur; nam ad iter hierosolymitanum referri nequit, quia de illo itinere ne mentio quidem facta est. Quare nequit admitti quod alii quandoque proponunt, apostolum ex more iudaico in gratiam Iudaeorum sibi totondisse comam, quam, dum Corinthi versaretur, Graecorum causa et eorum more aluisset. Eo in itinere primo visitat nobilissimam 186ת10 urbem primamque Asiae proconsularis
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v. 19 devenitque Ephesum, sitam ad mare aegeum prope fluvium Caystrum, quam toto orbe celebrem fecit templum Dianae positum inter urbem et portum (Patr.) et illos, Aquilam οἱ Priscillam, 10% reliquit; cf. v. 26; ipse vero ingressus synagogam disputabat cum Iudaeis διελέξατο; cf. 17,2; hoc loco Hilg. quoque contra aliquos eriticos affirmat verum narrari et Paulum in diaspora debuisse adire ludaeos et conari eos ad Messiam adducere neque hoc obstare eius vocationi apostoli gentium. Sed cur aliis in locis id perperam esse insertum (13,86. 47; 18,6) contendit? Iudaei ephesii bene dispositi videntur;
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v. 20 rogantibus autem eis ut ampliori tempore maneret, non consensit; festinationis eius simulque voti suscepti ratio redditur apud multos testes : omnino oportet me proximum diem festum agere in lerusalem, quem textum genuinum esse satis certum videtur (vide lect. var.); cf. 208.
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v. 21 sed valefaciens οἱ dicens : iterum revertar ad vos Deo volente, proin iam sibi proposuit in prima illa Asiae urbe diutius commorari, postquam evangelium in Macedonia et Graecia propagavit, profectus est ab Epheso ; ibi reliquit tamen Aquilam et Priscillam tamquam qui alios docerent et viam quasi praepararent evangelio (cf. Οὐ». Oec. Theoph.). Ab Epheso navigavit ἀνήχθη, (cf. 13,13; 16,11) in altum scil. mare ductus est et ita venit Caesaream;
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v. 92 et descendens Caesaream χατελθὼν εἰς Καισάρειαν (alii-psíav) ex alto mari scil. devectus ad litus, ascendit et salutavit. ecclesiam scil. hierosolymitanam ; nam ascendere est quasi terminus technicus pro itinere in urbem Ierusalem (cf. 3 Reg. 23,9. 4 Reg. 254,10. Ps. 121,5. Matth. 20,18. Marc. 10,33; 15,15. Luc. 29,542. Ioan. 2,13; 5,1; 7,8; 11,55. Act. 21,54. 19.15; 95,1. Gal. 2,1 etc.). Porro cum vellet tandem pervenire Antiochiam Syriae, mirum iter instituisset ab Epheso in Caesaream, nisi animo sibi proposuisset visitare lerusalem. Quare explicatio a recentioribus adoptata : ex portu Caesareae ascendit in oppidum salutaturus fideles Caesareae (cf. Bl.), admitti nequit. Ex veteribus Cassiod. ita accipit : « descendit Caesaream, ubi salutavit congregationem ecclesiae »; qui tamen iter in lerusalem pariter asserit : « Ephesi diutius non potuit commorari, Hierosolymam pro Pentecostes sollemnitate festinans ». Merito itaque longe plerique iter hic vident hierosolymitanum (cf. Cai. Lap. Calm. Beel. Patr. Hake, Felt. Wendt, Weiss, idque egregie probat Bels.); et ἃ Ierusalem descendit Antiochiam Syriae, unde profectus erat ad primum et alterum iter apostolicum (15, 95; 15,35). 4. Terlium $ler apostolicum 18,28-21,106. Paulus ab Antiochia profectus prius visitat et confirmat coetus fidelium in regione Galatica et in Phrygia; dein fere per triennium Ephesi commoratus evangelium annuntiat Iudaeis et gentilibus fructu magno. Ab Epheso transit in Macedoniam et Graeciam (Corinthum), ubi per tres menses versatur; revertitur per Macedoniam Troadem ; inde proficiscitur per Asson, Mitylenen, Samum, Miletum (ubi presbyteris quoque ephesiis valedicit), Coum, Rhodum, Pataram, Tyrum, Ptolemaidam, Caesaream, in urbem lerusalem.
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v. 23 et facto ibi Antiochiae Syriae aliquanto tempore; cf. 15, 33, profectus est perambulans 62 ordine χαθεξῆς (11,89) Galaticam regionem prius scil. et dein (ordine a priore itinere diverso 16,6) et Phrygiam, confirmans omnes discipulos (cf. 15,39. 51 ; Luc. 22,32); δὰ quod iter plerique referunt Gal. 1,9; 4,16; 5,3. Hoc iter ergo non habuit ut novas ecclesias constitueret neque ut Christum apud alios populos praedicaret (Patr.); ex coetibus ab eo insttutis evangelium iam virtute sibi innata propagabatur, uti testimonio sunt ecclesiae Colossis, Laodiceae, Hierapoli (Col. 4,13) et alibi constitutae, quae eius faciem non viderint (Col. 2,1). lam antea apostolus sibi proposuerat Deo volente Ephesi diutius consistere (v. 21). Quomodo annuntialioni evangelii ea in urbe quasi via parata sit, Lucas nunc refert
Tamquam bonus pastor qui visitat gregem, ut requirat quod perierat, ut quod infirmum est consolidet et quod forte est custodiat (Ez. 34,16), Paulus mox iterum se itineri committit, ut fidelibus quos iam Christo genuit aliquid impertiatur gratiae spiritualis (Rom. 1, 11);
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v. 24 Judaeus autem quidam, Apollo nomine, ' Axcioz;, nomen abbreviatum ᾿Λπολλώνιος (plura exempla dedi in Comment. Luc. p. %( , Alerandrinus genere, vir eloquens λόγιος, ita vox est intelligenda de eloquentia (Beel. Patr. Bl. Weiss), disertus (gig); alii explicant : eruditus, doctus, quae notio utique 1 etiam inest; verum hoc loco eius erüditio et doctrina explicite effertur altero encomio; devenit Ephesum, potens in scripturis δυνατὸς ὧν 1,92, cgregic eruditus in s. litteris, qui illas bene noverit, memoria teneat, recte intelligat magnamque habeat in argumentis inde promendis efficacitatem (Patr.). Alexandriae ortus facundo dicendi genere et fortasse etiam philosophia erat imbutus, utpote in illa eruditionis sede enutritus;
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v. 25 Aic erat edoctus viam Domini in patria (vide lect. var.) cf. 9,2, et fervens spiritu loquebatur et docebat diligenter ea quae sunt Iesu τὰ περὶ τοῦ '1moz9, docebat certissime de Iesu (gig), sciens tantum baptisma loannis; proin ex praedicalione Ioannis didicerat Iesum esse Messiam ; eum itaque ut talem docebat magno fervore. — Quem versum perperam esse insertum Weiss contendit. Ratio est, quia 19,1 de discipulis Ioannis ita narratur, ut nullo modo mentio fiat huius discipuli neque huius conversio connectatur cum illorum conversione. Quae ratio profecto valde infirma est. Nam quid, si illi discipuli Ephesum venerint, postquam Apollo diu iam profectus erat? Quae erat necessitas commemorandi prioris illius? Insuper Weiss male supponit ex praedicatione Ioannis non potuisse disci τὰ περὶ τοῦ Ἰησοῦ; num nihil de Iesu Messia? Apollo itaque Iesum esse Messiam Iudaeis praedicabat magna fiducia et libertate
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v. 26 Aic ergo coepit fiducialiter agere in synagoga; quem cum audissent Priscilla et Aquila assumpserunt eum et diligentius exposuerunt ei viam Domtni ; per hositaque praedicatio evangelii Ephesi coepta est. Qua occasione Apollo consilium ceperit eundi Corinthum, traditur altera lectione : aliqui Corinthii commorantes Ephesi, cum eum docentem audissent, eum hortabantur ut secum in patriam urbem proficisceretur; annuit ipse; unde
18:27
v. 27 cum autem vellet ire Achaiam exhortati fratres scripserunt discipulis ut susciperent eum προτρενάμενοι 1. e. eius consilium approbantes eum ad profectionem adhorlati sunt. Ita plerique vocem referunt (CÀr. Lap. Calm. Beel. Patr. Felt.), quae acceptio altera lectione clare confirmatur. Sunt qui vocem explicent : adhortati scripserunt discipulis; discipulos litteris adhortati sunt, ut eum bene susciperent ( Wendt, Weiss). Neutrum approbat 87. ; putat neque ad apostolum neque ad Corinthios cohortaricommode referri posse ; aptissime verti syr. anteverterunt, ut sit latinismus ante-verto == προ-τρέπομαι. Verum unde /alis latinismus apud Lucam? Ceterumsyr. legitur verbum המכו quod lexicographi explicant : incitare, adhorlari (cf. Brun s. v.). Habemus hic primum exemplum litterarum formatarum et commendatoriarum , quibus praeter litteras communicatorias et dimissorias veteres ecclesiae inter se commercium habere solebant (cf. Binterim, Denkwürdigkeiten 5,9 p. 3149; Hae). Atque Apollo pro doctrina sua et fervore rem christianam multum promovit : ctum venisset contulit multum συνεξάλετο profuit (Beel. Bl. ; cf. Sap. 5,8) λὲς qui crediderant; valide enim 68 refutabat quibus Iudaei fideles aggredi et ἃ fide Iesu avertere conabantur; v. 98 veAementer enim, εὐτένως acriter (Luc. 23,10, vulg. constanter) Iudaeos revincebat ξιαγατηλέγχετο, explicat Cr. ἐπεστόμιζε 08 eorum obturabat, ad silentium eos adigebat, publice ostendens per scripturas esse Christum Iesum ; « quod publice eos redargueret , hinc fiducia (παρρηcíz) ostendebatur, quod acriter, vis enitebat, quod ex divinis scriptu- D πνευμα αγιον λαμέανουσιν τινες, item sah ph (mg). In v. 3 gig in quid ergo baptizati estis. In v. 5 D add χρίστου 5% ἀφεσιν agapttov item ph c*. In v. 6 ph (mg) additur donum interpretationis eos sensisse se accepisse. In v. 8 D tv δυναμει μεγαλη ἐπαρρ.; item ph (mg). In v, 9 πληθους των sÜvov DE 100. syr ph c*; τυράννου sine 10% NAB pl minusc fu tol sah cop syr; add D 137 ph gig ab hora quinta usque in horam decimam. In v. 10 D 506 πάντες, 6 usque quo omnes, item syr. In v. 11 gig virtutesque non modicas. In v. 17 gig sudaria eel semicincta; item am fu demid; x«t aliq minusc Theoph in secundo textu. Quod apostolus promiserat Iudaeis ephesis, qui bene dispositi erant ad verbum Dei audiendum (18,20. 21), id iam opere implevit longiore in illorum urbe commoratione!;
18:1
… Claudius, who owed the throne to Agrippa I (v.), was favorable to them, but could not prevent a new expulsion from Rome (Act. 18, 1-2) of the Jews (who had returned under Caligula) "assidue tumultuantes" (Suetonius, Claud., 25, 4). Nero protected them; Vespasian and Titus, after having put down the Jewish revolt …
… Paul stayed with them, practicing the craft by which he procured food without being a burden to anyone (Acts 18:1-3), but he left their house to stay with Justus, when, wishing to give the deserved response to the criminality of the Jews, he abandoned them and turned to the Gentiles. …
… Jewish communities and synagogues flourished there (Acts 18:1-4); the Apostle introduced Christianity there.
Persecutions Against Christians
The first signs of the p. seem to have arisen under Claudius [IV.], 50 A.D.) when, according to Suetonius, that Emperor drove from Rome the Jews rioting on account of Chrestus (Vita Claudii, 25, 4; Acts 18:1; Rom. 16:3). That the phrase is to be connected with Christianity is now commonly accepted (cf. H. Janne, Impulsore Chresto, in Ann. de l'Inst. de philos. et d'hist. orient., Brussels …
18:2
AQUILA AND PRISCILLA (PRISCA). - Jewish-Christian spouses, "co-workers" of St. Paul (Rom. 16:3). Having come from Rome following the decree of Claudius (year 49-50) that expelled the Jews (Acts 18:2 ff.; Suetonius, Claudius, 25), they met, in 51 A.D., at Corinth for the first time with the Apostle. …
Claudius (Tiberius Claudius Caesar Augustus Germanicus), Roman Emperor
Subsequently, between 49 and 50, the Jews of Rome were struck by a decree of expulsion: among the exiles figure the two Christian spouses Aquila and Priscilla (v.), who met with St. Paul at Corinth (Act. 18, 2). The reason for the measure is indicated by Suetonius in the famous passage:
Acts 18:2 recalls the Edict of Claudius (v.) which ordered all Jews to leave Rome (A.D. 49), and on this occasion the two Jews, Aquila (v.) and Priscilla, having left Rome, met Paul at Corinth. …
18:4
Corinth (Kórinthos, Corinthus)
… To these, before turning decisively to the pagans (Acts 18, 4-7), Paul directed his efforts, as to those who had the right to enjoy the first fruits of the Gospel. …
… Graecus) is equivalent in the New Testament to "pagan" (John 7:35; Acts 11:19; 14:1; 18:4; Rom. 1:14, 16; 2:9 ff.; 3:9; Gal. 3:28) as opposed to Ἰουδαῖος; οἱ Ἕλληνες is equivalent to τὰ ἔθνη (cf. Acts 13:47), with explicit reference to the Greco-Roman cultural world. …
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
The New Testament draws a most vivid picture of their activities under the porticoes of the Temple (Lk. 2:46), in the synagogues (cf. Acts 18:4) and schools (ibid. 22:3). Their mention recurs especially in connection with the polemics with Jesus or the reproaches that Jesus addresses to them: with the mass of their minute …
… The meetings took place on the Sabbath (Lk. 13:10; Acts 18:4) and on feast days; but later there were assemblies
18:5
… The central theme of apostolic preaching is that Jesus is the Ch., from Peter (Act. 2:36) and Paul (Act. 9:22; 17:3; 18:5, 28) to John (Io. 20:31; I Io. 2:22; 5:1; II Io. 7, 9). The polemic on this point burns against the Jews, who awaited the Ch. (Io. 1:20, 25, 41; 3:28; Lc. 3:15), suspected that …
… too enjoyed the right of Roman citizenship (ibid. 16:19-40). At Beroea he was momentarily separated from the Apostle, who was forced to flee, and who from Athens sent word for him to join him as soon as possible; this happened at Corinth (ibid. 17:14; 18:5). Silas no longer appears in Paul's later life, who associates him in writing the two letters to the Thessalonians (1 Thess. 1:1; 2 Thess. 1:1), composed precisely at Corinth. …
Thessalonica (now Thessaloniki)
… The Jews stirred up riots and forced the missionary to take refuge first in Beroea and then in Athens, where Paul had Silas and Timothy join him (Acts 17:15; 18:5), whom he then sent back to T. (1 Thess 3:1).
18:7
Barsabas (Gr. Barasbâs, "Son of Saba or Šēbhā")
His Roman surname Iustus ('Ιούστος') was also borne by two other disciples: Titius (Acts 18:7) and Jesus (Col. 4:11). 'Ιούστος (Iustus), a Greek (Latin) adaptation of Ṣaddīq or Ṣādōq, occurs frequently as a name in Jewish inscriptions. …
Corinth (Kórinthos, Corinthus)
… the word, chiefly among the humble classes, who were the most docile to the evangelical message (I Cor. 1, 26); he had as a point of support the house of Titius Justus, a Roman who had already previously been sympathetic to the religion of Israel (Acts 18, 7); he was dragged by the Jews before the tribunal of the proconsul Junius Gallio, who, having ascertained that it was a purely religious question, washed his hands of it with an ostentatious …
… J. also bore another name, this one of Latin origin: Ἰωάντος, Iustus, which was also that of Joseph Barsabbas (Acts 1:23) and of a certain Titus (or Titius), "colens Deum," in whose house Paul is received at Corinth (Acts 18:7). The practice of adding a Greek or Latin name to the Hebrew one was fairly frequent: names were preferred that gave a certain assonance, such as Paul joined to Saul.
18:8
1 and 2 Corinthians, Epistles to the
… Moreover, I C. is in perfect agreement with the narrative of Acts (cf. I Cor. 4:17 ff. and 16:5: Acts 19:2, 21; I Cor. 1:14: Acts 18:8; I Cor. 3:6: Acts 18:27 f.). But the internal indication perhaps most decisive is the full authority with which the author of I C. speaks, an authority that could not be recognized …
Archisynagogue (Heb. rōš hak-kēnēseth «head of the assembly»)
… the floor in the synagogue of Nazareth (Lk. 13:14). The archisynagogue probably had a council, whose members are sometimes also called "archisynagogues" (Acts 13:15). A fine conquest of Paul's preaching was Crispus, the archisynagogue of Corinth (Acts 18:8). Vincenzo Cavalla
… C. believed, "with all his household," in Paul's preaching (Acts 18:8). It is not excluded that, while the great majority of his fellow Jews remained obstinate, others followed the example of C. and his household: St. Luke would merely be naming the …
… There Paul converted, among others, the ruler of the synagogue Crispus (ibid. 18:8). This aroused the resentment of the Jews, who summoned the Apostle before the tribunal of the proconsul Junius Gallio (v.), brother of the philosopher-poet Seneca. …
… In antiquity there is mention only of an archisynagogos (Mk. 5:22; Lk. 13:14; Acts 13:15; 18:8), called in Hebrew rôf bêth hak-hênêseth, whose task it was to direct the meetings, and of a minister or attendant (Lk. 4:20), called in Hebrew hazzân and in Greek ὕπρετῆς, who …
18:10
Corinth (Kórinthos, Corinthus)
… "word of the Cross" (I Cor. 1, 18), there was realized, in less than two years (50-52 or 51-53), what Jesus had foretold to Paul at the moment of the break with the synagogue of C., that in this city He was reserving for Himself a numerous people (Acts 18, 10). There the Apostle worked with his hands, to procure a living, particularly before the aid of the good sons of Macedonia reached him (II Cor. 11, 9); he worked with the word, chiefly …
18:11
… (Seneca, Prog., ed. F. Haase, III, p. 427). Before leaving for Corinth he had witnessed the riots that broke out at Rome, which motivated the expulsion of the Jews by Claudius (Suetonius, Claud., 25). This explains his diplomatic and disdainful conduct in Acts 18:11-17. Of weak constitution, he was soon seized by fevers and left Corinth: "in ore erat domini mei Gallionis, qui cum in Achaia febrem habere coepisset, protinus navem ascendit clamitans …
18:12
Corinth (Kórinthos, Corinthus)
… to the religion of Israel (Acts 18, 7); he was dragged by the Jews before the tribunal of the proconsul Junius Gallio, who, having ascertained that it was a purely religious question, washed his hands of it with an ostentatious display of contempt (Acts 18, 12-27).
… Conquered in 146 B.C., it was at first attached to Macedonia; it was raised to the rank of a senatorial province by Augustus in 27 B.C., with Corinth (v.) as its capital, "totius Graeciae lumen" (Cicero, Pro lege Man., 5). Gallio (v.; Acts 18:12) was proconsul of Achaia, distinct from Macedonia (Acts 20:2), when St. Paul arrived there, a fugitive from
18:17
… In opposition to the Israelite people (ὑπός Ἰσραήλ), the sole possessors of monotheism and of true worship, gentile is equivalent to "pagan," idolater: Io, 7, 35; Act. 11, 20; 18, 17, etc. It is a synonym of ethnic (v.).
Sosthenes (Σοσθένης, Sosthenes)
In Acts 18:17 there is mention of a S. who, after the useless attempt to have the Apostle condemned by the proconsul Gallio, is mocked and beaten by a group of pagans. …
18:18
Cenchrae (Greek Ketzilí, Cenchrae)
… At C. St. Paul embarked on his return from the second apostolic journey with Aquila and Priscilla, who had there discharged a Nazirite vow by shaving their heads (Acts 18:18). A Church was organized there, in which the deaconess Phoebe carried out fervent charitable activity. …
… Meanwhile Aquila and Priscilla remained to prepare the Christian conquest of Ephesus (Acts 18:18-21). In the meantime the Alexandrian Apollos (v.) arrived there, an ardent soul of an apostle, but imperfectly initiated into Christianity, whom the two spouses fully instructed and baptized. …
18:19
Ephesus, they followed him. After the Apostle departed for Jerusalem, they won the preacher Apollos to Christianity (Acts 18:19, 26).
18:22
… being arrested in Jerusalem, was held there as a prisoner for two years (from 58 to 60), under the procurators Felix and Festus: here he appealed to Caesar and, after defending himself also before Agrippa II and Berenice, embarked for Rome (Acts 9:30; 18:22; 21:8; 23:23-27:2).
… He went to Jerusalem (Acts 18:22; ἀναβὰς καὶ ἀστασάμενος τὴν Ἐκκλησίαν); then he went to Antioch, from where in the spring of 54 he began his third missionary journey. …
18:23
… disciples of Christ were for the first time called Christians (Acts 11:19-26). A. was the point of departure and return of the first and second apostolic journeys of St. Paul (Acts 13:1-14:27; 15:35-18:22), and the third also set out from there (Acts 18:23). At A. arose the dispute over the relations of the legal observances with the new religion (Acts 14:26-15:1); therefore the solution given by the Apostles assembled for that purpose …
… It is true that if the Galatia traversed by Paul according to Acts 16:8 (second missionary journey) is the territory inhabited by the true Galatians, St. Luke would tell us very little about their evangelization and about the Apostle's subsequent visit (Acts 18:23), during which the first signs of the crisis must have
18:24
… What they narrated to him of Paul's work begun at Corinth enticed him to go, furnished with letters of recommendation, to Achaia, where he seconded the preaching of the Apostle, demonstrating from the Scriptures the messiahship of Jesus (Acts 18, 24-28). He rendered excellent service at Corinth to the cause of the Gospel and Paul gives him the praise of having watered what he had planted (1 Cor. 3, 6).
… According to Acts 19:1-7, a group of 12 faithful in Ephesus had received only the baptism of G. B.; the case of Apollos is famous (Acts 18:24-26). Later there is mention of the sects of the Johannites, the Hemerobaptists, etc. (cf. Buzy, pp. 370-72). G. B. occupies a prominent place in the theological conceptions of the Mandaeans (v.). …
… Paul completed the instruction of the few adherents and, aided by numerous collaborators, carried out intense activity also in the neighboring cities (ibid. 18:24 - 19:40). The effectiveness of his preaching is shown by the agitation of the silversmith Demetrius, who saw his trade in statuettes of the goddess Artemis compromised (ibid. 19:24). At …
18:25
… to the people who ask St. Peter: "what then must we do to be saved?", St. Peter answers: "Do penance and be baptized" (Acts 2:38). When through error the converts receive only the baptism of John, they are rebaptized with the baptism of Jesus Christ (Acts 18:25; 19:5; cf. 10:48; 16:12-15; 22:11-16). In the mind of the first Christians the necessity of baptism was so deeply rooted that the Pastor Hermae extended it even to the righteous of …
… In this sense the verb κατηχεῖν is used, in the New Testament, by St. Luke, who composed his Gospel to remind Theophilus of what he had already learned from conversation: περὶ ὧν κατηχήθης (Lk. 1:4); it designates Apollo as κατηχημένος τὴν ὁδὸν τοῦ Κυρίου (Acts 18:25); by St. Paul, who speaks in the assembly (ἐκκλησία) in order to instruct (ἵνα κατηχήσω, I Cor. 14:19) and wills that he who is instructed (ὁ κατηχοῦμενος) communicate with him who …
18:26
… Therefore one must distinguish between a first and rudimentary catechesis (as, for example, to the Ethiopian eunuch, Acts 8:27-38) and a broader and more profound catechesis (cf. Acts 18:26; St. Paul distinguishes between the work of "planting" and that of "watering," between laying the foundations and building upon them, I Cor. 3:6-10). Among the "first elements of the …
18:27
1 and 2 Corinthians, Epistles to the
… Moreover, I C. is in perfect agreement with the narrative of Acts (cf. I Cor. 4:17 ff. and 16:5: Acts 19:2, 21; I Cor. 1:14: Acts 18:8; I Cor. 3:6: Acts 18:27 f.). But the internal indication perhaps most decisive is the full authority with which the author of I C. speaks, an authority that could not be recognized in anyone other than Paul, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.