使徒行傳講道集 第 40 章

And Paul, after remaining yet many days, took his leave of the brethren, and sailed away into Syria, and with him Priscilla and Aquila, having shorn his head in Cenchreae;

See how the Law has been dissolved, see how they were held fast by conscience.

This was a Jewish practice, to shear one's head in fulfilment of a vow.

However, a sacrifice too had to be offered, which did not take place after Sosthenes had been beaten.

And when he was entreated to remain with them at Ephesus, he does not consent.

For what reason, then, does he again reach Antioch? 'For having gone up,' it says, 'and greeted the Church, he went down to Antioch.'

He had a longing for the city, having felt something human toward it;

for here it was that the disciples were divinely appointed to be called Christians, here he was delivered to the grace of God, here he accomplished the matters concerning the doctrine.

And he indeed sailed away into Syria;

but these he left at Ephesus, and reasonably so, as those who would teach.

Having been in his company so long a time, they had learned much;

and yet he had not as yet led them away from the Jewish custom.

Behold too a woman doing the same as men, and teaching.

For this reason he was hindered from coming into Asia, being driven, I suppose, toward matters that were pressing.

See at any rate here how he too was entreated to remain, and would not consent, since he was hastening to depart.

Yet he did not simply leave them, but with a promise;

'And he came down,' it says, 'to Ephesus, and left them there;

but he himself, entering into the synagogue, reasoned with the Jews.'

And when they asked him to remain with them for a longer time, he did not consent, but took his leave of them, saying:

'I must by all means keep the feast that is coming at Jerusalem;

but I will return again to you, if God will.'

And he set sail from Ephesus, and having come down to Caesarea,

having gone up and greeted the Church, he went down to Antioch;

and having spent some time there, he departed, going through in order the region of Galatia and Phrygia, strengthening all the disciples.

And observe, he was reaching those very places upon which he had set foot before this.

Now a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus, being mighty in the Scriptures.

Behold, eloquent men too were hastening to preach, and the disciples henceforth go abroad.

Do you see the progress of the preaching? This man had been instructed in the way of the Lord, and being fervent in the Spirit he spoke, and taught accurately the things concerning the Lord, knowing only the baptism of John.

And he began to speak boldly in the synagogue.

But when Aquila and Priscilla heard him, they took him to themselves, and expounded to him the way of God more accurately.

If this man knew only the baptism of John, how was he fervent in the Spirit? For the Spirit was not given in that manner.

But if even those who came after him needed the baptism of Christ,

much more would this man have needed it.

What then is there to say? For the writer did not set down both things merely one after another without purpose.

It seems to me that this man was one of the hundred and twenty who were baptized together with the apostles;

or if not this, then what happened in the case of Cornelius took place also in his case.

But he is not baptized; rather, it was when they expounded to him more accurately.

This seems to me to be true, that he too had to be baptized;

since the other twelve knew nothing accurately, nor the things concerning Jesus.

It is likely, then, that he too was baptized.

Yet even if those of John, after their baptism, were baptized again, the disciples too had to do this.

And when he wished to pass over into Achaia, the brethren, encouraging him, wrote to the disciples to receive him.

And when he had arrived, he greatly helped those who had believed through grace.

For he vigorously refuted the Jews in public, showing by the Scriptures that Jesus is the Christ.

And it came to pass, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus.

And having found certain disciples, he said to them:

'Did you receive the Holy Spirit when you believed?' And they said to him:

'But we have not so much as heard whether there is a Holy Spirit.'

'Into what, then, were you baptized?' And they said:

John indeed baptized with a baptism of repentance, telling the people to believe in Him who was coming after him;

that is to say, in Christ Jesus.

And when they heard this, they were baptized into the name of the Lord Jesus.

And when Paul had laid his hands upon them, the Holy Spirit came upon them;

and they spoke with tongues and prophesied.

Now the men were in all about twelve.

These stood at a great distance from that man, who did not even know whether there be a Holy Spirit.

These, then, are the very ones who also expounded to him the way of the Lord more accurately, and who send him forward, and give him letters.

He himself, therefore, was minded to depart into Achaia;

but before the brethren had urged him on and given him letters, he does not set out.

Who, when he had arrived, it says, helped much those who had believed;

for he powerfully confuted the Jews in public, showing by the Scriptures that Jesus was the Christ.

Hence it shows how mighty Apollos was in the Scriptures.

For the Jews he greatly silenced (for this is the meaning of 'he confuted'), while the believers he rather made bold and steadfast in the faith.

And it came to pass, it says, that while Apollos was at Corinth, Paul, having passed through the upper parts, came to Ephesus.

These, then, are the matters concerning Caesarea and the rest.

And having found certain disciples, he said to them:

Did you receive the Holy Spirit when you believed? That these had not even believed in Christ is plain from his saying:

in Him who was coming after him, that they should believe.

And he did not say, 'The baptism of John is nothing;'

nor did he add even this bare statement, but so as to teach and persuade them to be baptized into the name of Jesus;

which also they do, and they receive the Spirit by the laying on of Paul's hands.

For when Paul, it says, had laid his hands upon them, there came the

Holy Spirit upon them.

So that they on whom he laid his hands received the Spirit.

It was likely, then, that they had the Spirit, but did not manifest it;

but by the working, and from the fact that they spoke with tongues, they made this evident.

But let us look at what has been read from the beginning.

Now Paul, it says, was sailing to Syria, and with him Priscilla and Aquila, whom, when he had come down to Ephesus, he left there.

Either because he did not wish to take them about with him, and for this reason left them;

or rather that they might remain as teachers to those in Ephesus.

And they afterwards dwelt at Corinth, to whom also he bears great testimony, and greets them when writing to the Romans.

Whence it seems to me that afterwards they went to Rome, since they were fond of dwelling in those places, from which they had been expelled under Nero.

And having come down, it says, to Caesarea, and gone up and greeted the Church, he went down to Antioch; and having spent some time there, he departed, passing through the region of Galatia in order, and Phrygia.

It seems to me that the faithful were still gathering together there;

for he did not draw them away at once.

But observe how he hastens on toward them.

And these regions also he traverses again, so as by his presence to confirm the disciples.

Now a certain Jew, it says, named Apollos, arrived at Ephesus, being mighty in the Scriptures.

The man had been thoroughly aroused;

wherefore also a journey abroad is undertaken on his very account.

Who, when he had arrived, it says, in Achaia, powerfully confuted the Jews in public.

Writing concerning him, he said:

And concerning Apollos our brother.

By his confuting in public, his boldness was shown;

by his doing it powerfully, his power was made plain;

and by his demonstrating it from the divine Scriptures, his experience.

For neither does boldness avail anything by itself, if power be lacking, nor power, if boldness be lacking.

So then it was not without purpose that he left Aquila at Ephesus, but perhaps on account of Apollos the Spirit so ordered it, that he might set foot upon Corinth more mightily.

And why, pray, did they do nothing to this man, but set upon Paul? They knew that he was the leader;

or also because the man's name was great.

But Aquila and Priscilla, it says, having taken him aside beforehand, expounded to him the way of God more accurately.

Observe how all things were done in faith, and nowhere any envy, nowhere any grudging;

Aquila teaches, or rather this man too is taught.

For indeed, having been with him for a time, they were so taught as to be themselves competent to teach others also.

And when he was minded, it says, to pass through into Achaia, they wrote to the disciples to receive him.

For what reason they send letters, he explains:

In order, it says, that they might receive him.

And whence is it plain that those in Ephesus had the baptism of John? Because when asked, 'Into what were you baptized?' they say, 'Into John's baptism.'

Perhaps they had sojourned at Jerusalem at that time, and had gone away, and had been baptized;

but though baptized, they did not know Jesus.

Do you believe in Jesus? Nay, but what? Did you receive the Holy Spirit? For he knew that they had it not.

And he wishes them to speak, so that, having learned of what they had been deprived, they might ask for it.

And when Paul, it says, had laid his hands upon them, the Holy Spirit came upon them, and they spoke with tongues, and prophesied.

From the very moment of their baptism they prophesy.

But this the baptism of John did not have;

but in order that they might be deemed worthy of such gifts, it rather prepared them beforehand.

So that this was what John desired in baptizing, that men should believe in Him who was coming after him.

Hence a great doctrine is shown, that those who are baptized are perfectly cleansed of their sins.

For unless they had been cleansed, these men would not have received the Spirit, nor would they at once have been deemed worthy of spiritual gifts.

And observe that the gift was twofold: both tongues and prophecies.

And he rightly called John's baptism a baptism of repentance, and not of remission, leading them on and persuading them that the former was destitute of this.

For the remission of sins came to be the work of that which was given afterward.

And how is it that those who had received the Spirit did not teach, whereas Apollos, who had not yet received the Spirit, did? Because they were not so fervent, nor had they been instructed;

but he had been instructed, and that most thoroughly.

And it seems to me that the boldness of the man was also great.

But although he spoke accurately concerning Jesus, he nevertheless still needed yet more accurate teaching.

Thus, though he did not know all things, by his zeal he drew to himself the Holy Spirit, just as those with Cornelius did.

Perhaps many long for John's baptism, if only it still existed now.

But then many would have neglected a life of virtue; or else each would have been thought to aspire to virtue for this reason, and not for the sake of the kingdom of heaven.

Moreover, many would have become false prophets, and thereafter the approved would not have been shown to be so exceedingly conspicuous, nor would those who received the faith in simplicity have been counted blessed.

As therefore they who have not seen and yet have believed are blessed, so also are they who believe without signs.

Tell me now, was it not in reproach to the Jews that Christ said:

'Unless you see signs, you will by no means believe'? Therefore we were in no way harmed, if we should be willing to take heed to ourselves.

We have the sum of all good things through baptism:

we have received remission of sins, sanctification, participation in the Spirit, adoption as sons, life eternal.

What more do you want? Signs? But they are done away.

You have faith, hope, love — the things that abide;

seek these, these which are greater than signs.

'The greatest of all is love,' he says.

But now love is in peril;

for only its name is left, but the deed is nowhere to be found; rather, we are divided from one another.

What then might one do so as to knit us together? For to bring an accusation is easy, but this is only the half of the matter.

Therefore we must show how friendship might be brought about;

for this is what is to be studied — how we may gather together the members that have been torn asunder.

For this is not simply what is sought, whether we have one Church, or one doctrine;

but this is the dreadful thing, that while we hold communion with one another in other matters, in the necessary things we do not hold communion; and while we are at peace with all, we are at strife among ourselves.

For do not look to whether we make quarrels every day, but to the fact that we do not have a genuine and unswerving love.

There is need of bandages and of oil.

Let us consider that love is the mark of the disciples of Christ, that without it all the other things avail nothing;

and that it is a thing without toil, if only we are willing.

'Yes,' one says, 'we know these things, but how may it be accomplished? What is to be done that it may come to pass? How may we love one another?' First let us remove the things that destroy love, and then we shall establish it.

Let no one be resentful, let no one be envious, let no one be malicious;

it is not enough to remove the things that hinder, but one must also point out the things that build up.

Now Sirach names the things that destroy, but not further the things that unite, speaking of reviling, and the disclosure of a secret, and a treacherous blow.

But in the case of those men these things were fitting, seeing that they were carnal;

it is not from these that we lead you, but from the other things.

Nothing is of any good to us apart from friendship.

Let there be ten thousand good things, but what is the profit? Let there be wealth, let there be luxury without friends, but what is the gain? No possession is fairer than this, even in the affairs of this life; just as, on the other hand, nothing is more grievous than those who are at enmity.

'Love covers a multitude of sins';

but enmity suspects even the things that are not.

It is not enough not to be an enemy, but one must also love.

Consider that Christ commanded it, and this is enough.

Affliction too makes friendships, and gathers people together.

'What then,' one says, 'now, when there is no affliction? Tell me, how may we become friends?' Have you no other friends, tell me? How are you their friends? How do you continue so? For the present, let no one hold anyone as an enemy;

it is not possible for one who does not envy to bring accusation.

We all dwell in one inhabited world; we are nourished by the same fruits.

We enjoy the same mysteries, the same spiritual food.

These surely are grounds for loving.

'How then,' one says, 'shall we be warmly disposed?' What is it that produces love of bodies? Beauty of body.

Let us then make our souls fair as well, and we shall be lovely to one another;

for we must not only love, but also be loved.

Let us first accomplish this, so as to be loved, and that other thing will be easy.

How are we to be loved? Let us become good, and let us work at this, so as always to have those who love us.

Let no one be eager to acquire money, nor slaves, nor houses, as to be loved, and to have a good name.

'A good name is better than much wealth.'

For the one abides, but the other perishes;

and the one it is possible to acquire, but the other is impossible.

For he who has gotten a bad reputation will with difficulty put it off;

but the poor man will quickly become rich by reason of his good name.

Let there be one who has ten thousand talents, and another who has a hundred friends;

this latter is wealthier than the former.

Let us not then do this in a mere careless way, but let us labor at it as at some form of wealth.

'And how are we able?' one says. 'A sweet throat multiplies its friends, and a gracious tongue.'

Let us acquire a mouth of good repute, and pure manners.

It is not possible for one so disposed to remain hidden.

See how many bonds of friendship those outside have devised — the sharing of children in baptism, neighborhood, kinships.

But greater than all these are the things among us;

this table is more venerable.

Yet many of those who approach it do not even know one another.

It is this multitude that does it, one says.

By no means; rather it is our own sluggishness.

They were three thousand, and five thousand, and all had but one soul;

but now each man does not so much as know his brother, and is not ashamed to lay the blame upon the multitude.

He, however, who possesses many friends is invulnerable to all men, and stronger than any tyrant.

The spear-bearers do not guard the tyrant so well as friends guard this man;

and this man is more illustrious than that one.

For the one is guarded by his own slaves, but the other by his equals in honor;

and the one by unwilling men who fear him, but this man by willing men who have no fear.

And here one may behold a marvelous thing: one man in many, and in one man many.

And just as upon a lyre the notes are diverse, yet the harmony is one, and one is the musician who handles the lyre;

so it is here too: the lyre is love itself, and the notes that sound are the friendly words uttered through love, all of them giving forth one and the same harmony and concord;

and the musician is the power of love;

it is this that strikes the sweet melody.

I could wish to lead you, were it possible, into such a city as this, where there was but one soul; and you would see how the concord there is more fitly attuned than any lyre or any flute, sounding no discordant strain.

This melody gladdens both the angels and the Lord of angels, God;

this rouses up the whole theater that is in heaven;

this too charms the fury of demons, and soothes the impulses of the passions.

This melody not only charms the passions, but does not even suffer them to rise up, and it produces a deep silence.

For just as in a theater, when a chorus of musicians sings, all listen in silence, and there is no uproar there;

so also among friends, when love strikes the note, all the passions are stilled and lulled to sleep, like wild beasts charmed and soothed; whereas, on the contrary, where there is enmity, all is the reverse.

But let us for now say nothing about enmity;

let us speak only about friendship.

If you say something rash, no one takes you to task, but all make allowance for you;

if you do something, no one is suspicious, but there is much forgiveness;

all are ready to stretch out a hand to one who falls;

all are eager for those who wish to stand.

Friendship is truly an unbreakable wall, not even to be taken by the devil, much less by men.

It is not possible for one who has gained many friends to fall into danger;

it is not possible for him to have any occasion for anger, but rather for good cheer;

he is ever in laughter and in delight;

it is not possible for him to have any occasion for envy;

it is not possible for him to have any pretext for remembering wrongs.

Behold how such a man succeeds in things both spiritual and carnal with all ease.

What then could ever be equal to this? Such a man is like a city walled about on every side, but the other is like a city without walls.

It belongs to great wisdom to be able to be a maker of friendships.

Take away friendship, and you have taken away everything, you have thrown all into confusion.

But if an image of friendship has so great a power, how great must the truth itself be? Let us then, I beseech you, procure friends for you, and let each one possess this art.

But behold, one says, I am zealous, yet the other is not zealous.

Thus your reward will be the greater.

Yes, one says, but the matter is more difficult.

How so, tell me? Behold, I solemnly testify and declare, that if only ten of you band yourselves together,

and make this your work—just as the apostles made preaching their work, and the prophets teaching—so too we make the making of friends our work, the reward will be great.

Let us fashion for ourselves royal images;

And how is it that we are not doing something greater than if we had implanted in them the power of raising the dead? The diadem and the purple robe reveal the king, and if these are absent, even though he have garments of gold, the king is not yet manifest.

So indeed also now, do you produce the token, and you will make friends both for yourself and for others.

There is no one who, being loved, will be willing to hate.

Let us learn the colors, whereby they are blended, whereby this image is composed;

let us not wait for our neighbors.

If I see anyone waiting, I become worse than he;

but rather, whenever you see it, anticipate him and quench his passion.

Do you see one who is sick, and do you aggravate the disease? Above all things let us succeed in this: in going before one another in honor;

in esteeming one another as surpassing ourselves—do not think that you are diminished thereby.

If indeed you go first in honor, you have honored yourself the more, drawing to yourself the being honored the more.

Everywhere let us yield the first places to others.

Let us remember none of the injuries done to us, but if there be any good.

Nothing so makes a friend as a grateful tongue, a mouth that speaks well, a soul without conceit, a contempt for vainglory, a scorn of honor.

If we accomplish these things, we shall be able to become unconquerable by the snares of the devil, and, having carried through virtue with all exactness, to attain unto the good things promised to those who love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and unto the ages of ages.