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the Holy Spirit upon them. So that on whom he laid his hands, they received the Spirit. It was likely then that they had the Spirit, but it was not apparent; but from the working and from their speaking with tongues, they showed this. 2. But let us look at the readings from the beginning. "But Paul sailed forth to Syria," it says, "and with him Priscilla and Aquila," whom also, when he arrived at Ephesus, he left there. Either because he did not wish to take them about, and for this reason he left them; or rather that they might remain as teachers to those in Ephesus. But they after this dwelt in Corinth, to whom he also bears great witness, and writing to the Romans, he greets them. Whence it seems to me that after this they went away to Rome, as being fond of those places from which they were expelled under Nero. "And having gone down," it says, "to Caesarea, and gone up and greeted the Church, he went down to Antioch, and after spending some time, he went out, going through 60.284 the region of Galatia and Phrygia in order," It seems to me that the faithful were still gathering there; for he did not immediately draw them away. See how he urges them on. And he passes through these regions again, so as to confirm the disciples by his presence. "But a certain Jew," it says, "Apollos by name, arrived in Ephesus, being mighty in the Scriptures." The man was stirred up; for this reason he also undertook journeys abroad for this very purpose. "Who, when he had arrived," it says, "in Achaia, powerfully confuted the Jews in public." Writing about this he said: "Now concerning Apollos our brother." So then, by confuting in public, his boldness was shown; by doing it powerfully, his might was declared; by demonstrating from the divine Scriptures, his experience. For neither does boldness accomplish anything by itself, when power is not present, nor does power, when boldness is not present. So it was not for nothing that he left Aquila in Ephesus, but perhaps the Spirit ordained this on account of Apollos, so that he might enter Corinth more strongly. And why then did they do nothing to this man, but attack Paul? They knew that he was the leader; or also that the man's name was great; "But Aquila and Priscilla," it says, "taking him aside, expounded to him the way of God more accurately." See how all things were done by faith, and nowhere envy, nowhere malice; Aquila teaches, but rather he too is taught. For having been with him for a time, they were taught so as to be able also to teach others. "And when he wished to pass over," it says, "into Achaia, they wrote to the disciples to receive him." For what reason do they send letters, he explains: "So that," it says, "they might receive him." And whence is it clear 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 visited Jerusalem at that time, and went away, and were baptized; but even having been baptized, they did not know Jesus. And he does not say to them, "Do you believe in Jesus?" but what? "Did you receive the Holy Spirit?" For he knew that they did not have it. And he wants them to say, so that having learned of what they have been deprived, they might ask. "And when Paul," it says, "had laid his hands upon them, the Holy Spirit came on them, and they spoke with tongues, and prophesied." From the baptism itself they prophesy. But this, the baptism of John did not have; wherefore also it was imperfect. But that they might be deemed worthy of such things, it rather prepared them. So this is what John intended by baptizing, that they should believe in the one coming after him. From this a great doctrine is shown, that those who are baptized are completely cleansed of their sins. For if they were not cleansed, they would not have received the Spirit, they would not have immediately been deemed worthy of spiritual gifts. And see that the gift was twofold, both tongues and prophecies. And he well called the baptism of John a baptism of repentance, and not of remission, leading them up and persuading them that that one was destitute of this; for remission became the work of the one given later. And how did those who received the Spirit not teach, but Apollos, who had not yet received the Spirit? Because they were not so fervent, nor instructed; but he was both instructed, and exceedingly

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Πνεῦμα τὸ ἅγιον ἐπ' αὐτούς. Ὥστε οἷς ἐπετίθει τὰς χεῖρας, τὸ Πνεῦμα ἐλάμβανον. Εἰκὸς τοίνυν ἦν Πνεῦμα μὲν αὐτοὺς ἔχειν, μὴ φαίνεσθαι δέ· ἀλλ' ἐκ τῆς ἐνεργείας καὶ ἀφ' ὧν γλώσσαις ἐλάλουν, τοῦτο ἐνέφαινον. βʹ. Ἀλλ' ἴδωμεν ἄνωθεν τὰ ἀνεγνωσμένα. Ὁ δὲ Παῦλος ἐξέπλει εἰς τὴν Συρίαν, φησὶ, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, οὓς καὶ καταντήσας εἰς Ἔφεσον κατέλιπεν αὐτοῦ. Ἢ ὅτι οὐκ ἐβούλετο περιάγειν αὐτοὺς, καὶ διὰ τοῦτο κατέλιπεν· ἢ μᾶλλον ἵνα διδάσκαλοι μένωσι τοῖς ἐν Ἐφέσῳ. Αὐτοὶ δὲ μετὰ ταῦτα τὴν Κόρινθον ᾤκησαν, οἷς καὶ μεγάλα μαρτυρεῖ, καὶ Ῥωμαίοις ἐπιστέλλων προσαγορεύει αὐτούς. Ὅθεν μοι δοκεῖ μετὰ ταῦτα αὐτοὺς εἰς Ῥώμην ἀπελθεῖν, ἅτε ἐμφιλοχωροῦντας τοῖς τόποις ἐκείνοις, ὅθεν ἐξέπεσον ἐπὶ Νέρωνος. Καὶ καταβὰς, φησὶν, εἰς Καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν Ἐκκλησίαν, κατέβη εἰς Ἀντιόχειαν, καὶ ποιήσας χρόνον τινὰ, ἐξῆλθε, διερ 60.284 χόμενος τὴν Γαλατικὴν καθεξῆς χώραν καὶ Φρυγίαν. Ἐμοὶ δοκοῦσι καὶ οἱ πιστοὶ ἔτι ἐκεῖ συνάγεσθαι· οὐ γὰρ εὐθέως αὐτοὺς ἀπέσπων. Ὅρα δὲ πῶς αὐτοὺς ἐπείγεται. Καὶ ταύτας τὰς χώρας πάλιν διέρχεται, ὥστε τῇ παρουσίᾳ βεβαιῶσαι τοὺς μαθητάς. Ἰουδαῖος δέ τις, φησὶν, Ἀπολλὼς ὀνόματι, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς Γραφαῖς. ∆ιεγηγερμένος ἦν ὁ ἄνθρωπος· διὸ καὶ ἀποδημίας στέλλεται ὑπὲρ τούτου αὐτοῦ. Ὃς παραγενόμενος, φησὶν, εἰς Ἀχαΐαν, εὐτόνως διακατηλέγχετο τοῖς Ἰουδαίοις δημοσίᾳ. Περὶ τούτου γράφων ἔλεγε· Περὶ δὲ Ἀπολλὼ τοῦ ἀδελφοῦ. Τῷ μὲν οὖν δημοσίᾳ ἐλέγχειν, ἡ παῤῥησία ἐδείκνυτο· τῷ δὲ εὐτόνως, ἡ δύναμις ἐδηλοῦτο· τῷ δὲ ἐκ τῶν θείων Γραφῶν ἐπιδεικνύειν, ἡ ἐμπειρία. Οὔτε γὰρ ἡ παῤῥησία τι συντελεῖ καθ' ἑαυτὴν, οὐκ οὔσης δυνάμεως, οὔτε ἡ δύναμις, οὐκ οὔσης παῤῥησίας. Ἄρα οὐκ εἰκῆ Ἀκύλαν κατέλιπεν εἰς Ἔφεσον, ἀλλὰδιὰ τὸν Ἀπολλὼ τάχα τὸ Πνεῦμα τοῦτο ᾠκονόμησεν, ὥστε ἰσχυρότερον ἐπιβῆναι τῇ Κορίνθῳ. Καὶ τί δήποτε τούτῳ μὲν οὐδὲν ἐποίησαν, Παύλῳ δὲ ἐπιτίθενται; Ἤδεσαν, ὅτι ἐκεῖνος ὁ κορυφαῖος ἦν· ἢ καὶ ὅτι πολὺ τὸ ὄνομα τοῦ ἀνδρὸς ἦν· Προλαβόμενοι δὲ, φησὶν, αὐτὸν Ἀκύλας καὶ Πρίσκιλλα, ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν τοῦ Θεοῦ ὁδόν. Ὅρα πῶς πάντα πίστει ἐγίνετο, καὶ οὐδαμοῦ φθόνος, οὐδαμοῦ βασκανία· Ἀκύλας διδάσκει, μᾶλλον δὲ καὶ οὗτος διδάσκεται. Καὶ γὰρ χρόνον αὐτῷ συγγενόμενοι οὕτως ἐδιδάχθησαν, ὡς καὶ ἄλλους ἱκανοὺς εἶναι διδάσκειν. Βουλομένου δὲ αὐτοῦ διελθεῖν, φησὶν, εἰς τὴν Ἀχαΐαν, ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν. Τίνος ἕνεκεν γράμματα πέμπουσιν, ἑρμηνεύει· Ἵνα, φησὶν, αὐτὸν ἀποδέξωνται. Καὶ πόθεν δῆλον ἐκείνους ἐν Ἐφέσῳ ὄντας τὸ βάπτισμα ἔχειν Ἰωάννου; Ὅτι ἐρωτώμενοι, Εἰς τί ἐβαπτίσθητε; Εἰς τὸ Ἰωάννου, λέγουσι, βάπτισμα. Ἴσως ἐπεδήμησαντοῖς Ἱεροσολύμοις τότε, καὶ ἀπῆλθον, καὶ ἐβαπτίσαντο· ἀλλὰ καὶ βαπτισθέντες, τὸν Ἰησοῦν οὐκ ἠπίσταντο. Καὶ οὐ λέγει αὐτοῖς· Πιστεύετε εἰς τὸν Ἰησοῦν; ἀλλὰ τί; Εἰ Πνεῦμα ἅγιον ἐλάβετε; ᾔδει γὰρ, ὅτι οὐκ εἶχον. Καὶ βούλεται αὐτοὺς εἰπεῖν, ἵνα μαθόντες ὧν ἀπεστέρηνται, αἰτήσωσι. Καὶ ἐπιθέντος αὐτοῖς, φησὶ, τὰς χεῖρας τοῦ Παύλου, ἦλθε τὸ Πνεῦμα τὸ ἅγιον ἐπ' αὐτοὺς, καὶ ἐλάλουν γλώσσαις, καὶ προεφήτευον. Ἀπ' αὐτοῦ τοῦ βαπτίσματος προφητεύουσι. Τοῦτο δὲ τὸ Ἰωάννου βάπτισμα οὐκ εἶχε· διὸ καὶ ἀτελὲς ἦν. Ἵνα δὲ τῶν τοιούτων ἀξιωθῶσι, προπαρεσκεύαζε μᾶλλον αὐτούς. Ὥστε τοῦτο ἐβούλετο Ἰωάννης βαπτίζων, πιστεῦσαι εἰς τὸν ἐρχόμενον μετ' αὐτόν. Ἐντεῦθεν δείκνυται δόγμα μέγα, ὅτι τελείως καθαίρονται τῶν ἁμαρτημάτων οἱ βαπτιζόμενοι. Εἰ μὴ γὰρ ἐκαθαίροντο, οὐκ ἂν τὸ Πνεῦμα ἐδέχοντο οὗτοι, οὐκ ἂν χαρισμάτων εὐθὺς ἠξιοῦντο. Καὶ ὅρα, ὅτι διπλοῦν τὸ χάρισμα ἦν, καὶ γλῶσσαι καὶ προφητεῖαι. Καλῶς δὲ εἶπε βάπτισμα μετανοίας τὸ Ἰωάννου, καὶ οὐκ ἀφέσεως, ἀνάγων αὐτοὺς καὶ πείθων, ὅτι τούτου ἔρημον ἦν ἐκεῖνο· τοῦ γὰρ ὕστερον δοθέντος ἔργον ἡ ἄφεσις γέγονε. Καὶ πῶς οἱ λαβόντες τὸ Πνεῦμα οὐκ ἐδίδασκον, ἀλλ' Ἀπολλὼς μήπω τὸ Πνεῦμα λαβών; Ὅτι οὐκ ἦσαν οὕτω ζέοντες, οὐδὲ κατηχημένοι· ἐκεῖνος δὲ καὶ κατηχημένος ἦν, καὶ σφόδρα