Acts 18:10
Because I am with thee: and no man shall set upon thee, to hurt thee; for I have much people in this city.
Open Acts 18:10 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- propter quod ego sum tecum, et nemo apponetur tibi ut noceat te : quoniam populus est mihi multus in hac civitate.
- Greek New Testament (SBLGNT)
- διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXXIX on Acts xvii. 32-34. xviii. 1
What can be the reason that, having persuaded (some so far as to say) that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. ( b ) For the Athenians, although fond of hearing strange things, nevertheless did not attend (to him); for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. But if this was their custom, how is it that they accuse him, “he seemeth to be a setter forth of strange gods?” ( ch. xvii. 18 .) Yes, but these were matters they did not at all know what to make of. Howbeit, he did convert both Dionysius the Areopagite, and some others. For those who were careful of (right) living, quickly received the word; but the others not so. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXXIX on Acts xvii. 32-34. xviii. 1
(Recapitulation.) “And when they heard,” ( ch. xvii. 32 ) what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! “For the natural man,” it saith, “receiveth not the things of the Spirit.” ( 1 Cor. ii. 14 .) “And so,” it says, “Paul went forth.” ( v. 33 .) 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.” ( v. 34 .) “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.” ( ch.xviii. 1-3 .) Being of Pontus, this Aquila * * * . …
St John Chrysostom Homilies on First Corinthians, Argument
Paul also himself suffered many things in this city; and Christ, too, in this city appears to him and says, ( Acts xviii. 10 ), “Be not silent, but speak; for I have much people in this city:” and he remained there two years. In this city [ Acts xix. 16 . Corinth put here, by lapse of memory, for Ephesus.] also the devil went out, whom the Jews endeavoring to exorcise, suffered so grievously. In this city did those of the magicians, who repented, collect together their books and burn them, and there appeared to be fifty thousand. ( Acts xix. 18 . ἀργυρίου omitted.) In this city also, in the time of Gallio the Proconsul, Paul was beaten before the judgment seat.
St John Chrysostom The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians, Ephesians 4:1-3
Now Elisha had a disciple as yet only on the threshold of prophecy, ( 2 Kings vi. 13ff .) as yet far from being judged worthy of revelations of this kind. The king’s soldiers arrived at the spot, as intending to bind the man, or rather the prophet. Again I am falling upon bonds, so entirely is this discourse interwoven with them. And when the disciple saw the host of soldiers, he was affrighted, and ran full of trembling to his master, and told him the calamity, as he thought, and informed him of the inevitable peril. The prophet smiled at him for fearing things not worthy to be feared, and bade him be of good cheer. The disciple, however, being as yet imperfect, did not listen to him, but being still amazed at the sight, remained in fear. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).