Acts 18 · The Lantern

Aftir these thingis Poul yede out of Atenes, and cam to Corinthie.

And he fonde a man, a Jewe, Aquila bi name, of Ponte bi kynde, that late cam from Ytalie, and Priscille, his wijf, for that Claudius comaundide alle Jewis to departe fro Rome; and he cam to hem.

"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…

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.

"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.

And for he was of the same craft, he dwellide with hem, and wrouyte; and thei weren of roopmakeris craft.

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.

[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.

"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.

And he disputide in the synagoge bi ech sabat, puttynge among the name of the Lord Jhesu; and he counselide Jewis and Grekis.

And whanne Silas and Tymothe camen fro Macedonye, Poul yaf bisynesse to the word, and witnesside to the Jewis, that Jhesu is Crist.

But whanne thei ayenseiden and blasfemyden, he schoke awei hise clothis, and seide to hem, Youre blood be on youre heed; Y schal be clene from hennus forth, and schal go to hethene men.

And he passide fro thennus, and entride in to the hous of a iust man, Tite bi name, that worschipide God, whos hous was ioyned to the synagoge.

And Crispe, prince of the synagoge, bileuede to the Lord, with al his hous. And many of the Corinthies herden, and bileueden, and weren cristened.

And the Lord seide bi nyyt to Poul bi a visioun, Nyle thou drede, but speke, and be not stille;

for Y am with thee, and no man schal be put to thee to noye thee, for myche puple is to me in this citee.

And he dwellide there a yeer and sixe monethis, techinge among hem the word of God.

But whanne Gallion was proconsul of Acaye, Jewis risen vp with oo wille ayens Poul, and ledden hym to the doom,

and seiden, Ayens the lawe this counselith men to worschipe God.

And whanne Poul bigan to opene his mouth, Gallion seide to the Jewis, If there were ony wickid thing, ether yuel trespas, ye Jewis, riytli Y schulde suffre you;

but if questiouns ben of the word, and of names of youre lawe, bisee you silf; Y wole not be domesman of these thingis.

And he droof hem fro the doom place.

And alle token Sostenes, prince of the synagoge, and smoten him bifor the doom place; and no thing of these was to charge to Gallion.

"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.

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.

"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…

And whanne Poul hadde abidun many daies, he seide fare wel to britheren, and bi boot cam to Syrie. And Priscille and Aquila camen with hym, whiche hadden clippid his heed in Tencris; for he had a vow.

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…

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]

"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.

And he cam to Effesie, and there he lefte hem; and he yede in to the synagoge, and disputide with Jewis.

And whanne thei preieden, that he schulde dwelle more time,

he consentide not, but he made `fare wel, and seide, Eft Y schal turne ayen to you, if God wole; and he wente forth fro Effesi.

"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.

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.

"I will return to you again." Being a prophet and knowing that he was to return, Paul gave a promise to return again to Ephesus.

And he cam doun to Cesarie, and he yede vp, and grette the chirche, and cam doun to Antiochie.

And whanne he hadde dwellide there sumwhat of time, he wente forth, walkinge bi rewe thorou the cuntrei of Galathie, and Frigie, and confermyde alle the disciplis.

But a Jewe, Apollo bi name, a man of Alisaundre of kinde, a man eloquent, cam to Effesie; and he was myyti in scripturis.

This man was tauyt the weie of the Lord, and was feruent in spirit, and spak, and tauyte diligentli tho thingis that weren of Jhesu, and knew oonli the baptym of Joon.

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.

"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?

"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.

And this man bigan to do tristili in the synagoge. Whom whanne Priscille and Aquila herden, thei token hym, and more diligentli expowneden to hym the weie of the Lord.

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.

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.

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?

And whanne he wolde go to Acaie, britheren excitiden, and wroten to the disciplis, that thei schulden resseyue hym; which whanne he cam, yaf myche to hem that bileueden.

For he greetli ouercam Jewis, and schewide opynli bi scripturis, that Jhesu is Crist.

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…

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.

"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.

Acts18