(Recapitulation.) “And when they heard,” what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! “For the natural man,” it says, “receives not the things of the Spirit.” “And so,” it says, “Paul went forth.” How? Having persuaded some; derided by others. “But certain men,” it says, “clave unto him, and believed, among whom was also Dionysius the Areopagite and some others.” “And after these things,” etc. “And having found a certain Jew by name Aquila, of Pontus by birth, lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he came to them, and because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers.” Being of Pontus, this Aquila * * *. 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 palæstra 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.
“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. 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. “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 (πρὸς τὰ ἐθνη ἠπείγετο) to go to the Gentiles.
Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this. “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. “And the Lord said in the night,” etc.
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 anything; “I am with you, and none shall set upon you to hurt you.” (<!--<span class="stiki"></span>-->v. 9, 10.) 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. “And he continued a year and six months,” etc. After the year and six months, they set upon him. “And when Gallio was proconsul of Achaia,” etc. (v. 12, 13), because they had no longer the use of their own laws. (c) 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 you 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.”
(v. 14, 15.) (g) 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. (d) “And he drove them from the judgment-seat” — he effectually closed the tribunal against them.
“Then all” (the Jews) “having seized Sosthenes the ruler of the synagogue, beat him before the judgment-seat. And Gallio cared for none of these things.”. (a) 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). (e) It was a splendid victory. O the shame they were put to! (b) 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.
(f) “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. (h) He was beaten, and said nothing.
Source: Homilies on Acts (New Advent)