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ACTS XVIII. 18.
"And Paul after this tarried there yet a good
while, and then took his leave of the brethren,
and sailed thence into Syria, and with him
Priscilla and Aquila; having shorn his head in
Cenchrea: for he had a vow."
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.*-- "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" (ch. xi.
26): there, that he had been "commended to
the grace of God" (xiv. 26): there, that
he had effected such things concerning the
doctrine. "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. 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." (v. 19-21.) "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." (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." (v. 24.)
Lo, even learned men are now urgent, and the
disciples henceforth go abroad. Do you mark the
spread of the preaching? "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." (v. 25-26.)
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? And
if those after him needed the baptism of
Christ, much more would he need it. Then what
is to be said? For it is not without a meaning
that the writer has strung the two incidents
together. 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. 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,
after that baptism again received baptism, was
this needful for the disciples also? And
wherefore the need of water? These are very
different from him, men who did not even know
whether there were a Holy Ghost.* "He was
fervent," then, "in the Spirit, knowing
only the baptism of John:" but these
"expounded to him more perfectly. And when he
was disposed to pass into Achaia, the brethren
wrote, exhorting the disciples to receive him;
who, when he was come, helped them much which
had believed through grace." (v. 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." (v.
28.) "And it came to pass, that, while
Apollos was at Corinth, Paul, having passed
through the upper coasts"--meaning what we
have read as to Caesarea and the other placest"
came to Ephesus, and having found certain
disciples (ch. xix. 1), "he said to them,
Have ye received the Holy Ghost since ye
believed? And they said unto him, We have not
so much as heard whether there be any Holy
Ghost. And he said unto them, Unto what then
were ye baptized? And they said, Unto
John's baptism. Then said Paul, John
verily baptized with the baptism of repentance,
saying unto the people, that they should believe
on Him who should come after him, that is, on
Christ Jesus." (v. 2-4.) For that
they did not even believe in Christ is plain
from his saying, "that they should believe on
Him that was to come after him." And he did
not say, The baptism of John is nothing,
but, It is incomplete. Nor does he add this
(in so many words), but he taught them, and
many received the Holy Ghost. "When they
heard this, they were baptized in the name of
the Lord Jesus. And when Paul had laid his
hands upon them, the Holy Ghost came on them;
and they spake with tongues, and prophesied.
And all the men were about twelve" (v.
5-7): so that it was likely they had the
Spirit, but it did not appear "And all the
men were about twelve."
(Recapitulation.) "And they came to
Ephesus, and there he left them" (v.
19): 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. (Rom. xvi. 3.)
Whence it seems to me that they afterwards went
back to Rome, in the time of Nero, as having
an attachment for those parts whence they had
been expelled in the time of Claudius. "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" (v. 20, 21), for he was
hastening to Caesarea. "And having arrived at
Caesarea," etc., "passing through the
region of Galatia and Phrygia, confirming all
the disciples." (v. 22, 23.) Through
these regions also he merely passes again, just
enough to establish them by his presence. "And
a certain Jew, Apollos by name," etc. (v.
24.) 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.) b Whom when Aquila and Priscilla had
heard," etc. (v. 26.) 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 epibhnai 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.
"And when he was disposed to pass into
Achaia" (v. 27) i.e. 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. "For he mightily convinced the
Jews, and that publicly," etc. (v.
28.) 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. b "And it came to pass," etc. (ch.
xix. 1.) But whence had those, being in
Ephesus, the baptism of John? Probably they
had been on a visit at Jerusalem at the time
(of John's preaching), and did not even know
Jesus. And he does not say to them, Do ye
believe in Jesus? but what? "Have ye
received the Holy Ghost?" (v. 2.) He
knew that they had not, but wishes themselves to
say it, that having learnt what they lack, they
may ask. "John verily baptized," etc. (v.
4.) From the baptism itself he (John)
prophesies : and he leads them (to see) that
this is the meaning of John's baptism. "That
they should believe on Him that was to come :"
on what kind (of Person)? "I indeed baptize
you with water, but He that cometh after me,
shall baptize you with the Holy Ghost?
(Matt. iii. 11.) And when Paul," it
says, "had laid his hands upon them, the Holy
Ghost came on them; and they spake with
tongues, and prophesied." (v. 6.) b The
gift is twofold: tongues and prophesyings.
Hence is shown an important doctrine, that the
baptism of John is incomplete. And he does not
say, "Baptism" of forgiveness, but, "of
repentance." What (is it) then? These had
not the Spirit: they were not so fervent, not
even instructed. And why did (Apollos) not
receive baptism? (The case) seems to me to be
this: Great was the boldness of the man. "He
taught diligently the things concerning
Jesus," but he needed more diligent teaching.
Thus, though not knowing all, by his zeal he
attracted the Holy Ghost, in the same manner
as Cornelius and his company.
Perhaps it is the wish of many, Oh that we had
the baptism of John now! But (if we had),
many would still be careless of a life of
virtue, and it might be thought that each for
this, and not for the kingdom of heaven's
sake, aimed at virtue. There would be many
false prophets: for then "they which are
approved" would not be very "manifest." (1
Cor. xi. 19.) As, "blessed are they
that have not seen and yet have believed"
(John 20, 29), so they that
(believe)without signs. "Except," saith
(Christ), "ye see signs, ye will not
believe." (Ib. iv. 48.) For we lose
nothing (by lack of miracles), if we will but
take heed to ourselves. We have the sum and
substance of the good things: through baptism we
received remission of sins, sanctification,
participation of the Spirit, adoption, eternal
life. What would ye more? Signs? But they
come to an end alla katargeitai. Thou hast
"faith, hope, charity," the abiding things:
these seek thou, these are greater than signs.
Nothing is equal to charity. For "greater
than all," saith he, "is charity." (cf.
1 Cor. xiii. 5.) But now, love is in
jeopardy, for only its name is left behind,
while the reality is nowhere (seen), but we
are divided each from the other. What then
shall one do to reunite (ourselves)? For to
find fault is easy, but how may one make
friendship, this is the point to be studied;
how we may bring together the scattered members.
For be it so, that we have one Church, or one
doctrine--yet this is not the (main)
consideration: no, the evil is, that in these
we have not fellowship--" living peaceably,"
as the Apostle says, "with all men" (Rom.
xii. 18), on the contrary, we are at
variance one with another. For be it that we
are not having fights every day, yet look not
thou to this, but (to this), that neither
have we charity, genuine and unswerving. There
is need of bandages and oil. Let us bear it in
mind, that charity is the cognizance of the
disciples of Christ: that without this, all
else avails nothing: that it is an easy task if
we will. Yes, say you, we know all this, but
how (to go to work) that it may be achieved?
What (to do), that it may be effected? in
what way, that we may love one another?
First, let us put away the things which are
subversive of charity, and then we shall
establish this. Let none be resentful, none be
envious, none rejoicing in (others')
misfortunes: these are the things that hinder
love; well then, the things that make it are of
the other sort. For it is not enough to put
away the things that hinder; the things that
establish must also be forthcoming. Now Sirach
tells us the things that are subversive (of
friendship), and does not go on to speak of the
things which make union. "Reproaching," he
says, "and revealing of a secret, and a
treacherous wound." (Ecclus. 22, 27.)
But in speaking of the men of those times,
these things might well be named, seeing they
were carnal: but in our case, God forbid they
should be (even) named. Not from these things
do we bring our inducements for you, but from
the others. For us, there is nothing good
without friendship. Let there be good things
without number, but what is the benefit--be it
wealth, be it luxury--without friendship? No
possession equal to this, even in, matters of
this life, just as there is nothing worse than
men hating. "Charity hides a multitude of
sins" (1 Pet. iv. 8): but enmity, even
where sins are not, suspects them to be. It is
not enough not to be an enemy; no, one must
also love. Bethink thee, that Christ has
bidden, and this is enough. Even affliction
makes friendships, and draws (men) together.
"What then," say you, "now, when there is
no affliction? say, how (are we to act) to
become friends?" Have ye not other friends,
I ask? In what way are ye their friends, how
do ye continue such? For a beginning, let none
have any enemy: this (in itself) is not a
small matter: let none envy; it is not possible
to accuse the man who envies not. How then
shall we be warmly affected? What makes love of
persons? Beauty of person. Then let us also
make our souls beautiful, and we shall be
amiable one to another: for it is necessary, of
course, not only to love, but also to be
loved. Let us first achieve this point, that
we may be loved, and the other will be easy.
How to act that we may be loved? Let us become
beautiful, and let us do this, that we may
always have lovers. Let none make it his study
to get money, to get slaves, to get houses,
(so much)as to be loved, as to have a good
name. Better is a name than much wealth. For
the one remains, the other perishes: and the
one it is possible to acquire, the other
impossible. For he that has got an evil
character, will with difficulty lay it aside:
but by means of his (good) name the poor man
may quickly be rich. Let there be a man having
ten thousand talents, and another a hundred
friends; the latter is more rich in resources
than the former. Then let us not merely do
this, but let us work it as a kind of trade.
"And how can we?" say you. "A sweet mouth
multiplieth its friends, and a gracious
tongue." Let us get a well-spoken mouth, and
pure manners. It is not possible for a man to
be such, and not to be known.
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! Mark how many
(inducements and pleas) for friendship they
that are without have excogitated; community of
art or trade, neighborhood, relationships: but
mightier than all these are the impulses and ties
which are among us: this Table is calculated
more (than all else) to shame us into
friendliness. But many of us who come thereto
do not even know one another. The reason, it
may be said, is that there are so many of them.
By no means; it is only our own sluggish
indifference. (Once) there were three
thousand (ch. ii. 41)--there were five
thousand (iv. 4)--and yet they had all one
soul: but now each knows not his brother, and
is not ashamed to lay the blame on the number,
because it is so great! Yet he that has many
friends is invincible against all men: stronger
he than any tyrant. Not such the safety the
tyrant has with his body-guards, as this man
has with his friends. Moreover this man is more
glorious than he: for the tyrant is guarded by
his own slaves, but this man by his peers: the
tyrant, by men unwilling and afraid of him;this
man by willing men and without fear. And here
too is a wonderful thing to be seen--many in
one, and one in many. Just as in an harp, the
sounds are diverse, not the harmony, and they
all together give out one harmony and symphony,
I could wish to bring, you into such a city,
were it possible, wherein (all) should be one
soul: then shouldest thou see surpassing all
harmony of harp and flute, the more harmonious
symphony. But the musician is the Might of
Love: it is this that strikes out the sweet
melody, singing (withal) a strain in which no
note is out of tune. This strain rejoices both
Angels, and God the Lord of Angels; this
strain rouses (to hear it) the whole audience
that is in heaven; this even lulls (evil)
passions--it does not even suffer them to be
raised, but deep is the stillness. For as in a
theatre, when the band of musicians plays, all
listen with a hush, and there is no noise
there; so among friends, while Love strikes
the chords, all the passions are still and laid
to sleep, like wild beasts charmed and
unnerved: just as, where hate is, there is all
the contrary to this. But let us say nothing
just now about enmity; let us speak of
friendship. Though thou let fall some casual
hasty word, there is none to catch thee up, but
all forgive thee; though thou do (some hasty
thing), none puts upon it the worse
construction, but all allowance is made: every
one prompt to stretch out the hand to him that is
failing, every one wishing him to stand. A
wall it is indeed impregnable, this friendship;
a wall, which not the devil himself, much less
men, can overpower. It is not possible for
that man to fall into danger who has gotten many
friends. (Where love is) no room is there to
get matter of anger, but only for pleasantness
of feeling: no room is there to get matter of
envying; none, to get occasion of resentment.
Mark him, how in all things both spiritual and
temporal, he accomplishes all with ease. What
then, I pray you, can be equal to this man?
Like a city walled on every side is this man,
the other as a city unwalled.--Great wisdom,
to be able to be a creator of friendship! Take
away friend: ship, and thou hast taken away
all, thou hast confounded all. But if the
likeness of friendship have so great power, what
must the reality itself be? Then let us, I
beseech you, make to ourselves friends, and let
each make this his art. But, lo! you will
say, I do study this, but the other does not.
All the greater the reward to thee. True, say
you, but the matter is more difficult. How,
I ask? Lo! I testify and declare to you,
that if but ten of you would knit yourselves
together, and make this your work, as the
Apostles made the preaching theirs, and the
Prophets theirs the teaching, so we the making
of friends, great would be the reward. Let us
make for ourselves royal portraits. For if this
be the common badge of disciples, we do a
greater work than if we should put ourselves into
the power to raise the dead. The diadem and the
purple mark the Emperor, and where these are
not, though his apparel be all gold, the
Emperor is not yet manifest. So now thou art
making known thy lineage. Make men friends to
thyself, and (friends) to others. There is
none who being loved will wish to hate thee.
Let us learn the colors, with what ingredients
they are mixed, with what (tints) this
portrait is composed. Let us be affable: let
us not wait for our neighbors to move. Say
not, if I see any person hanging back (for me
to make the first advances), become worse than
he: but rather when thou seest this, forestall
him, and extinguish his bad feeling. Seest
thou one diseased, and addest to his malady?
This, most of all, let us make sure of--"
in honor to prefer one another, to account
others better than one's self" (Rom. xii
10), deem not this to be a lessening of
thyself. f thou prefer (another) in honor,
thou hast honored thyself more, attracting to
thyself a still higher extinction. On all
occasions let us yield the precedence to others.
Let us bear nothing in mind of the evil done to
us, but if any good has been done (let us
remember only that). Nothing so makes a man a
friend, as a gracious tongue, a mouth speaking
good things, a soul free from self-elation, a
contempt of vainglory, a despising of honor. f
we secure these things, we shall be able to
become invincible to the snares of the Devil,
and having with strictness accomplished the
pursuit of virtue, to attain unto the good
things promised to them that love Him, through
the grace and mercy of our Lord Jesus Christ,
with Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and
ever, world without end Amen
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