Atos 18
John Chrysostom · Comentário Patrístico (catena)
Atos 18:1
What can be the reason that, having persuaded some so far as to say that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. For the Athenians, although fond of hearing strange things, nevertheless did not attend to him; for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. It seemed to Paul sufficient to have cast the seeds of the doctrines. To Corinth then, as I said, he was led by the Spirit, in which city he was to abide. — Homily on Acts 39
Atos 18:2
"And having found a certain Jew named Aquila, of Pontus by birth, lately come from Italy"--for the greater part of his life had been passed there--"and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome." For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led thither as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there. — Homily on Acts 39
Atos 18:3
Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, "That wherein they glory, they may be found, even as we," it is providentially ordered that he there abides. Observe how, not in Jerusalem, nor near it the crisis was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king's palace. And smile not thou, beloved, to hear of his occupation. For it was good for him even as to the athlete the palaestra is more useful than delicate carpets; so to the warrior the iron sword is useful, not that of gold. "And wrought," though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness. — Homily on Acts 39
Atos 18:3
Let no one who is a craftsman be ashamed, but rather those who are reared for no purpose and do nothing, the ones who employ many servants and enjoy an immense court. For being raised as an unceasing worker is the nature of philosophy. The minds of such people are purer, more vigorous. The one who does nothing is really one who does much in vain and, full of indolence, in an entire day accomplishes nothing. The one engaged in work will take on nothing superfluous in haste, neither in deeds nor words nor thoughts. For such a person's entire soul, throughout the day, has been set on a painful means of existence. We, therefore, ought not to scorn those who support themselves by the work of their hands, but we should really count them blessed because of this.… Paul, after countless journeys, despite such great wonders, stayed with a tentmaker and sewed skins. Angels honored him and demons trembled at him, and still he was not ashamed to say, "These same hands served my needs and those who were with me." — CATENA ON THE ACTS OF THE APOSTLES 18.3-5
Atos 18:4-5
"And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ." "And when the Jews opposed and blasphemed," i.e. they tried to bear him down, they set upon him. "And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks": but "when they opposed and blasphemed" he withdrew, by this expecting to draw them more. — Homily on Acts 39
Atos 18:6
What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, "It was need that the word should be spoken unto you," yet he darkly intimates it to them: "and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." For wherefore having left that house did he come to live hard by the synagogue? was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them--not teaches now, but testifies--"having shaken his garments," to terrify them not by word only but by action, "said unto them, Your blood be upon your own heads": he speaks the more vehemently as having already persuaded many. "I," says he, "am clean." Then we also are accountable for the blood of those entrusted to us, if we neglect them. "From this time forth I will go to the Gentiles." So that also when he says, "Henceforth let no man trouble me," he says it to terrify. For not so much did the punishment terrify, as this stung them. — Homily on Acts 39
Atos 18:7
"And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." See how having again said, "Henceforth"--for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. "And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue," and there abode, by this wishing to persuade them that he was in earnest to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this. — Homily on Acts 39
Atos 18:8
"And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house." This also was, of all things, enough to bring them over. "And many of the Corinthians hearing believed, and were baptized." "Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized." "With his whole house": observe the converts in those times doing this with their entire household. This Crispus he means where he writes, "I baptized none save Crispus and Gaius." This same I take to be called Sosthenes--evidently a believer, insomuch that he is beaten, and is always present with Paul. — Homily on Acts 39
Atos 18:9-10
"Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, "I have much people in this city." Now even the number of the "much people" persuaded him, but Christ's claiming them for His own moved him more. Yet He says also, "Fear not": for the danger was become greater now, both because more believed, and also the ruler of the synagogue. This was enough to rouse him. Not that he was reproved as fearing; but that he should not suffer aught; "I am with thee, and none shall set upon thee to hurt thee." For He did not always permit them to suffer evil, that they might not become too weak. For nothing so grieved Paul, as men's unbelief and setting themselves against the Truth: this was worse than the dangers. Therefore it is that Christ appears to him now. — Homily on Acts 39
Atos 18:11-12
"And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat." Do you mark why those men were ever contriving to give a public turn to the misdemeanors they accused them of? After the year and six months, they set upon him. Because they had no longer the use of their own laws. — Homily on Acts 39
Atos 18:13-16
"Saying, This fellow seduceth men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment-seat." This Gallio seems to me to have been a sensible man. Thus observe, when these had said, "Against the law he seduceth men to worship God," he "cared for none of these things": and observe how he answers them: "If indeed it were" any matter affecting the city, "any wrong-doing or wicked lewdness," etc. And observe how prudent he is: for he does not say straightway, I care not, but, "If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters." He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, "I do not choose," that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him, and judge him according to your law." But they were just like men drunken and mad. — Homily on Acts 39
Atos 18:14
He condemns Pilate, who did not find any proven accusation against Jesus, the Word of God, yet had him flogged and handed him over to death, saying, "I find no pretext for the death of this man." — CATENA ON THE ACTS OF THE APOSTLES 18.14
Atos 18:17
He taught them that such matters do not demand a judicial sentence, but they were doing everything out of order. And he does not say, "It is not my duty," but "I do not choose," so that they may not trouble him again. Thus Pilate said in the case of Christ, "Take him, and judge him according to your law." But they were just like drunkards and madmen. "And he drove them from the judgment seat"—he effectively closed the tribunal against them. "Then all seized Sosthenes the ruler of the synagogue and beat him before the judgment seat. And Gallio cared for none of these things." This thing, of all others, set them on to this violence: their persuasion that the governor would not even let himself become aware of it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy and another for those to learn that he cared nothing for the affair. — Homily on Acts 39
Atos 18:17
"And he drave them from the judgment-seat"--he effectually closed the tribunal against them. "Then all having seized Sosthenes the ruler of the synagogue, beat him before the judgment-seat. And Gallio cared for none of these things": but their beating him he did not take as an insult to himself. So petulant were the Jews. This thing, of all others, set them on to this violence--their persuasion that the governor would not even let himself down to notice it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy, and another for those to learn that he cared nothing for the affair. "And Gallio cared for none of these things": and yet the whole was meant as an insult to him! But, forsooth, as if they had received authority they did this. Why did he Sosthenes, though he also had authority, not beat them? But they were otherwise trained: so that the judge should learn which party was more reasonable. This was no small benefit to those present--both the reasonableness of these, and the audacity of those. He was beaten, and said nothing. This man let us also imitate: to them that beat us, let us return blow for blow, by meekness, by silence, by long-suffering. More grievous these wounds, greater this blow, and more heavy. — Homily on Acts 39
Atos 18:18
See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice, which was not the case here. "Having yet tarried:" after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. "He sailed for Syria." Why does he desire again to come to Syria? It was there that "the disciples were ordered to be called Christians": there, that he had been "commended to the grace of God": there, that he had effected such things concerning the doctrine. — Homily on Acts 40
Atos 18:19
[Paul] left them in Ephesus so that they might teach. Indeed those who had stayed with him for such a long time had learned many things; he had not, however, completely detached them from the Jewish customs. — CATENA ON THE ACTS OF THE APOSTLES 18.19
Atos 18:19
"And with him Priscilla" - lo, a woman also - "and Aquila." But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews." — Homily on Acts 40
Atos 18:19
"And they came to Ephesus, and there he left them": for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. ... It was not for nothing that he left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. — Homily on Acts 40
Atos 18:20-21
"When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem." Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated (by them) to stay, but because he could not comply, being in haste to depart, "he bade them farewell." However, he did not leave them without more ado, but with promise (to return): "But I will return again unto you, if God will. And he sailed from Ephesus." — Homily on Acts 40
Atos 18:22-23
"And when he had landed at Caesarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." He came again to those places which he had previously visited. Through these regions also he merely passes again, just enough to establish them by his presence. — Homily on Acts 40
Atos 18:24
"And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother." (1 Cor. xvi. 12.) — Homily on Acts 40
Atos 18:25
"This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John." If this man knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. Though not knowing all, by his zeal he attracted the Holy Spirit, in the same manner as Cornelius and his company. — Homily on Acts 40
Atos 18:26
"And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." It was not for nothing that Paul left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. Great was the boldness of the man. He taught diligently the things concerning Jesus, but he needed more diligent teaching. — Homily on Acts 40
Atos 18:26
The boldness of the man was great: he spoke precisely about Jesus, but he was in need of precision, of other further teaching. And still, in this way, even though [Apollos] did not know all, he had, because of his eagerness, drawn to himself the Holy Spirit, just as those at the house of Cornelius. — CATENA ON THE ACTS OF THE APOSTLES 18.26-27
Atos 18:27
"And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him." He wished then also to depart into Achaia, and these also encouraged him to do so, having also given him letters. In faith, he did all by faith; "the brethren wrote," etc. Nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters. — Homily on Acts 40
Atos 18:28
"For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill of learning. For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says. — Homily on Acts 40