1 μετα δε ταυτα χωρισθεις ο παυλος εκ των αθηνων ηλθεν εις κορινθον
John Chrysostom · AD 407 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.
Theophylact of Ohrid · AD 1107 Paul was led by the Spirit to Corinth; and in Corinth he had to remain, because the Athenians, despite the fact that they loved to hear news, did not heed the truth, since they cared not about the essence of the matter, but about always being in a position to say something. And so, Paul deemed it sufficient to merely cast the seed there.
2 και ευρων τινα ιουδαιον ονοματι ακυλαν ποντικον τω γενει προσφατως εληλυθοτα απο της ιταλιας και πρισκιλλαν γυναικα αυτου δια το τεταχεναι διατεταχεναι κλαυδιον χωριζεσθαι παντας τους ιουδαιους εκ της ρωμης προσηλθεν αυτοις
John Chrysostom · AD 407 "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…
Bede · AD 735 Because Claudius had commanded all Jews to depart from Rome. Josephus narrates that this happened in the ninth year of Claudius. Suetonius the historian reports it in this way: Claudius expelled the Jews from Rome, as they were continually making disturbances at the instigation of Chrestus.
Theophylact of Ohrid · AD 1107 "Because Claudius had commanded." Under Nero, Paul reached perfection, and under Claudius a war was kindled against the Jews, and they, as dangerous people, were expelled from Rome. Therefore Providence arranged that he was brought there as a prisoner, so that he would not be expelled as a Jew.
3 και δια το ομοτεχνον ειναι εμενεν παρ αυτοις και ειργαζετο ησαν γαρ σκηνοποιοι την τεχνην τη τεχνη
Origen of Alexandria · AD 253 Tents can refer to perfect souls, which also is true of the name Israel derived from "seeing God." Now these "tents," says Scripture, are "just like shady groves, like paradises beside streams and like tents that the Lord has pitched." It thus shows that there are other tents that the Lord has pitched, which the tents of Israel resemble.
Augustine of Hippo · AD 430 [Paul] has repeatedly said of himself that he was working with his own hands so as not to burden anyone, and it is written of him that he joined with Aquila because of the similarity of their handicraft, so that they might work together to maintain a livelihood.
Theophylact of Ohrid · AD 1107 "Because of the sameness of their trade, he stayed with them and worked." He stayed because he found lodging with them convenient, since it was for him more comfortable than many royal chambers, just as for an athlete the arena is more useful than soft carpets, and for a soldier an iron sword is necessary, not a golden one.
4 διελεγετο δε εν τη συναγωγη κατα παν σαββατον επειθεν τε ιουδαιους και ελληνας
John Chrysostom · AD 407 "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.
5 ως δε κατηλθον απο της μακεδονιας ο τε σιλας και ο τιμοθεος συνειχετο τω πνευματι ο παυλος διαμαρτυρομενος τοις ιουδαιοις τον χριστον ιησουν
Cassiodorus · AD 585 "And when Silas and Timothy were come from Macedonia, they were earnest that Paul's preaching," etc. When Silas and Timothy were come from Macedonia to Corinth, where Paul was, he was earnestly teaching the word of the Lord; but as some Jews would not listen, he shook his garments and said to them: "Let the Lord Christ's blood that was shed weigh you down; for my part I will, a…
6 αντιτασσομενων δε αυτων και βλασφημουντων εκτιναξαμενος τα ιματια ειπεν προς αυτους το αιμα υμων επι την κεφαλην υμων καθαρος εγω απο του νυν εις τα εθνη πορευσομαι
Ammonius of Alexandria · AD 300 "Your blood be on your own heads." These words are obscure, but I think they mean this: Whoever does not believe in Christ, who is life, seems to kill himself by passing from life to death and shedding, as it were, his own blood through his self-inflicted death.
Oecumenius · AD 550 "Your blood be on your own head." This is what Paul says, casting off his garments, so that one should fear not only the word but the deed as well. Therefore, having said this more strongly, "Your blood be on your own head," he departs from them.
Theophylact of Ohrid · AD 1107 "Having shaken out his garments, he said to them," in order to frighten them not by word only, but also by deed. "Your blood be upon your own heads." An obscure saying.
7 και μεταβας εκειθεν ηλθεν εις οικιαν τινος ονοματι ιουστου σεβομενου τον θεον ου η οικια ην συνομορουσα τη συναγωγη
John Chrysostom · AD 407 "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 m…
Bede · AD 735 And departing from there, he entered the house of a certain man named Titus Justus. The name Justus is also written in Greek, because either this name was proper to the man, or he was surnamed this way by the Romans who knew him due to his merit of justice.
Theophylact of Ohrid · AD 1107 Many were inflamed by the fact that Paul was in the vicinity.
8 κρισπος δε ο αρχισυναγωγος επιστευσεν τω κυριω συν ολω τω οικω αυτου και πολλοι των κορινθιων ακουοντες επιστευον και εβαπτιζοντο
John Chrysostom · AD 407 "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.
Bede · AD 735 But Crispus, the ruler of the synagogue, believed in the Lord with all his house, etc. This Crispus is believed to be the one whom Paul mentions as baptized by him when writing to the Corinthians: I thank God that I baptized none of you except Crispus and Gaius.
Theophylact of Ohrid · AD 1107 "Crispus… the ruler of the synagogue, believed in the Lord." This is the same Crispus of whom Paul says: "I baptized none of you except Crispus and Gaius" (1 Cor. 1:14).
9 ειπεν δε ο κυριος δι οραματος εν νυκτι τω παυλω μη φοβου αλλα λαλει και μη σιωπησης
Didymus the Blind · AD 398 In Corinth, God appeared in a vision to the apostle and urged him not to be afraid to teach, and he made clear to him the reason why he should speak and not be silent, namely that, in that town, there were many that God knew would receive the proclamation of the gospel.
Oecumenius · AD 550 "by night in a vision." It should be noted that Paul saw the Lord Jesus by a dream. Therefore, he himself said: Did I not see Jesus our Lord? Whether he saw Jesus in a dream, or saw him while awake, there is no difference; moreover he appeared to him also by day. [AMMONIUS]
Theophylact of Ohrid · AD 1107 "Fear not, but speak and hold not thy peace." At last the Lord says to Paul that which he especially needed, because nothing grieved him so much as unbelief.
10 διοτι εγω ειμι μετα σου και ουδεις επιθησεται σοι του κακωσαι σε διοτι λαος εστιν μοι πολυς εν τη πολει ταυτη
11 εκαθισεν τε ενιαυτον και μηνας εξ διδασκων εν αυτοις τον λογον του θεου
John Chrysostom · AD 407 "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?
12 γαλλιωνος δε ανθυπατευοντος της αχαιας κατεπεστησαν ομοθυμαδον οι ιουδαιοι τω παυλω και ηγαγον αυτον επι το βημα
Theophylact of Ohrid · AD 1107 How then, someone will ask, "did the Jews attack Paul with one accord?" By seizing him suddenly. And yet they dared do nothing, but brought him to the proconsul. And he drove them away from the judgment seat. It seems to me that this was one of the humane people.
13 λεγοντες οτι παρα τον νομον ουτος αναπειθει τους ανθρωπους σεβεσθαι τον θεον
John Chrysostom · AD 407 "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.
14 μελλοντος δε του παυλου ανοιγειν το στομα ειπεν ο γαλλιων προς τους ιουδαιους ει μεν ουν ην αδικημα τι η ραδιουργημα πονηρον ω ιουδαιοι κατα λογον αν ηνεσχομην υμων
John Chrysostom · AD 407 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."
15 ει δε ζητημα εστιν περι λογου και ονοματων και νομου του καθ υμας οψεσθε αυτοι κριτης γαρ εγω τουτων ου βουλομαι ειναι
16 και απηλασεν αυτους απο του βηματος
17 επιλαβομενοι δε παντες οι ελληνες σωσθενην τον αρχισυναγωγον ετυπτον εμπροσθεν του βηματος και ουδεν τουτων τω γαλλιωνι εμελλεν
John Chrysostom · AD 407 "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.
Bede · AD 735 And all of them seized Sosthenes, the ruler of the synagogue, and beat him before the tribunal. In Greek it is better written: And all the Greeks seized Sosthenes. For after the Jews were disgracefully expelled from the tribunal, the Gentiles also afflicted their leader with greater humiliation by beating him.
Theophylact of Ohrid · AD 1107 "And all the Greeks, having seized Sosthenes." As for the fact that they beat Sosthenes, this was either because he too, like Crispus the ruler of the synagogue, was more devoted to Paul, or they had already gone so far in their frenzy that, forgetting their plans, they began beating Sosthenes instead of Paul, or they beat him because they wanted to kill Paul, but Sosthenes did…
18 ο δε παυλος ετι προσμεινας ημερας ικανας τοις αδελφοις αποταξαμενος εξεπλει εις την συριαν και συν αυτω πρισκιλλα και ακυλας κειραμενος την κεφαλην εν κεγχρεαις ειχεν γαρ ευχην
Didymus the Blind · AD 398 After his resurrection the Savior said to his disciples, "Go and make disciples of all nations." They to whom the command had been given knew that "God wants all people to be saved and to attain knowledge of the truth." Since the human race had been divided into two religious groups, Jews and pagans, a division of the heralds of the gospel was also made so that some were assign…
Oecumenius · AD 550 Paul again went down to Syria, and with him Priscilla and Aquila, having had his head shaved; for to have the head shaved according to a vow was Jewish. And a sacrifice was also to be offered, which, however, did not take place after Sosthenes had been blinded; for the law was already being set aside, since they were restrained by conscience. [DIDYMUS]
Theophylact of Ohrid · AD 1107 "He sailed to Syria, and with him Aquila and Priscilla, having shorn his head in Cenchrea." Since it seemed to the Jews that Paul was teaching apostasy from the law, and since many abhorred him and did not accept his preaching, both here and in the temple of Jerusalem he does this with a lofty purpose.
19 κατηντησεν δε εις εφεσον και εκεινους κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις
John Chrysostom · AD 407 [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.
Oecumenius · AD 550 He left Priscilla and Aquila in Ephesus, he said, [and did this with good reason], as if they were teaching there. For since they had been associated with him for so long, they had learned very many things; yet he had not been able to dissuade them from the Jewish custom.
Theophylact of Ohrid · AD 1107 He left Aquila and Priscilla in Ephesus, no doubt so that they might teach, for having spent so much time with Paul, they had learned much.
20 ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν
John Chrysostom · AD 407 "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.
21 αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου
Cassiodorus · AD 585 "And Paul departed from Ephesus and went down to Caesarea," etc. Walking out of there, Paul came down to Caesarea, where he saluted the congregation of the church. Then he left for Antioch and, after staying there for some time, traveled through the countries of Galatia and Phrygia, confirming all the disciples, so that they should continue in the rules they had received.
Bede · AD 735 He departed from Ephesus, and descending, he went up to Caesarea and greeted the church. He says Caesarea, the metropolis of Cappadocia. For he had not yet come to Syria of Phoenicia. Formerly called Mosacha from Mosoc, the son of Japheth, later it received the name Caesarea from Caesar Augustus.
Theophylact of Ohrid · AD 1107 "I will return to you again." Being a prophet and knowing that he was to return, Paul gave a promise to return again to Ephesus.
22 και κατελθων εις καισαρειαν αναβας και ασπασαμενος την εκκλησιαν κατεβη εις αντιοχειαν
John Chrysostom · AD 407 "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.
23 και ποιησας χρονον τινα εξηλθεν διερχομενος καθεξης την γαλατικην χωραν και φρυγιαν επιστηριζων παντας τους μαθητας
Theophylact of Ohrid · AD 1107 To visit the faithful and strengthen them was the constant rule of Paul, so that, if he found them growing weak, he might lighten their burden with pastoral instruction.
24 ιουδαιος δε τις απολλως ονοματι αλεξανδρευς τω γενει ανηρ λογιος κατηντησεν εις εφεσον δυνατος ων εν ταις γραφαις
Ammonius of Alexandria · AD 300 He was learned in the Scriptures, able to dispute with those who questioned him and able to demonstrate that the recent events were in agreement with the Old Testament.
Oecumenius · AD 550 Some say that this Apollo is the same as Apelles, the bishop of the Corinthians, about whom it is said elsewhere: "I planted, Apollos watered." (1 Cor. 3:6) The man with the two names then either altered one of the names afterwards, or otherwise. [DIDYMUS]
Theophylact of Ohrid · AD 1107 Some assert that this "Apollos" is Apollos, Bishop of Corinth, about whom Paul writes: "As for brother Apollos, I strongly urged him" (1 Cor. 16:12); also: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6).
25 ουτος ην κατηχημενος την οδον του κυριου και ζεων τω πνευματι ελαλει και εδιδασκεν ακριβως τα περι του κυριου επισταμενος μονον το βαπτισμα ιωαννου
Didymus the Blind · AD 398 Speaking somewhat accurately the things concerning Jesus is not different from laying out somewhat accurately the things concerning the way, the teaching of Christ, for it is possible that someone, having a generally precise knowledge about the things of Christ, needs a most nuanced explanation of them.
John Chrysostom · AD 407 "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?
Oecumenius · AD 550 "though he only knew the baptism of John." It is worth asking how, if he knew only John's baptism, he could therefore be filled with the Spirit. For the Spirit was not given in that way. And if those who came after him needed John's baptism, much more would this man have needed it. What then is one to say? For he did not simply place both in succession.
26 ουτος τε ηρξατο παρρησιαζεσθαι εν τη συναγωγη ακουσαντες δε αυτου ακυλας και πρισκιλλα προσελαβοντο αυτον και ακριβεστερον αυτω εξεθεντο την του θεου οδον
Ammonius of Alexandria · AD 300 It must be noted that we must believe that women passed on the faith: see how completely desirous of salvation Apollos was, for even though he was an educated man and was well versed in the Scripture's secrets, he did not consider it worthless to learn the fullness of the faith from a woman.
John Chrysostom · AD 407 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.
Theophylact of Ohrid · AD 1107 If Apollos was baptized only with the baptism of John, then how did he burn with the Spirit? The Holy Spirit was not communicated in that manner. And if his followers needed the baptism of Christ, then he himself needed it all the more. So what shall we say to this?
27 βουλομενου δε αυτου διελθειν εις την αχαιαν προτρεψαμενοι οι αδελφοι εγραψαν τοις μαθηταις αποδεξασθαι αυτον ος παραγενομενος συνεβαλετο πολυ τοις πεπιστευκοσιν δια της χαριτος
John Chrysostom · AD 407 "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.
Bede · AD 735 When he came, he conferred much with those who believed. For he vigorously confuted the Jews. Another translation has: He greatly benefited the believers by grace. This is what the Apostle writes to the Achaians: "I planted, Apollos watered" (I Cor. III).
28 ευτονως γαρ τοις ιουδαιοις διακατηλεγχετο δημοσια επιδεικνυς δια των γραφων ειναι τον χριστον ιησουν
Methodius of Olympus · AD 311 For all things are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; as the Framer of things by nature different; as He who, with wise and steady hand, holds the helm of the universe; as the very Princ…
Bede · AD 735 For he strongly refuted the Jews, publicly showing through the Scriptures that Jesus is the Christ. In Greek, it is written: Publicly and from house to house showing; which is of an excellent teacher, thus to teach many generally, so as not to cease to exhort individuals vigorously.
Theophylact of Ohrid · AD 1107 "He powerfully refuted the Jews publicly, proving from the Scriptures." To refute "publicly" means to show boldness; to refute powerfully means to manifest strength; and to refute "proving from the Scriptures" means to bear witness to one's knowledge. Neither does boldness accomplish anything without strength, nor strength without boldness.