Exegetical and Hermeneutical Commentary of Acts 18:1

After these things Paul departed from Athens and came to Corinth;

Act 18:1-11. Paul goes from Athens to Corinth, labours there with his own hands for his maintenance. He is Encouraged in his preaching by a Vision of the Lord

1. After these things Paul departed ] The best authorities omit the name of the Apostle, merely reading “ he departed.” So R. V.

came to Corinth ] As Athens was the seat of culture, so Corinth was the seat of commerce in the south of Greece. The city, at this time the political capital of Greece and the residence of the Roman pro-consul, stood on the isthmus which united the Peloponnesus to the mainland, and through it all land traffic between the peninsula and the rest of Greece must pass, while its two harbours, one on each side of the neck of land on which Corinth stood, made it the resort of seafaring traders both from east and west. Of Lechum, the western port, on the Corinthian gulf, we have no mention in the New Testament, but Cenchre, the harbour on the Saronic gulf, by which communication with the East was kept up, is mentioned in Act 18:18. The city was also made famous for its connexion with the Isthmian games, from which St Paul in his Epistles draws frequent illustrations when writing to the Corinthian Church. (See 1Co 9:24-27, &c.) For further particulars of the history of Corinth see Dict. of Bible, s. v.

Fuente: The Cambridge Bible for Schools and Colleges

After these things – After what occurred at Athens, as recorded in the previous chapter.

Came to Corinth – Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lecheeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece, and at the same time one of the most luxurious, effeminate, ostentatious, and dissolute. Lasciviousness here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterward wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterward restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and relapsed into its former dissipation and licentiousness. Paul arrived there in 52 or 53 ad.

Fuente: Albert Barnes’ Notes on the Bible

Act 18:1-17

After these things Paul departed from Athens and came to Corinth.

Paul at Corinth

Paul entered, not the grand, classical Corinth, but a sort of afterglow Corinth. The old city had been destroyed by Consul Mummius 146 B.C. It was burned to the ground. The streets ran with molten metal from the innumerable statues and gothic buildings; the fused mass continued to be collected for years afterwards, and fetched a good price in the open market as Corinthian brass; it was exported in blocks. Julius Caesar rebuilt and colonised Corinth not long before Christ. It was a flourishing mercantile town in Pauls time. Over its isthmus men dragged the ships from Port Cenchraea to Port Lechaeum, and thus the tide of commerce flowed from the East straight through to Rome, leaving in the city about one of the most unenviable and mixed moral deposits conceivable. Imagine Liverpool and Brighton, without a touch of Christian influence, rolled into one, and you have Corinth. They were traders, not manufacturers–money getters, not creators; engaged, not in producing (which requires invention and implies culture), but in transference. Mere money grubbing is not elevating, refining, or morally bracing. They were pleasure mad too–that was their reaction from toil. Drunkenness and debauchery–temples consecrated to it, priestesses devoted to licence; when your life is on a low moral plane, your recreation is certain to be on a lower one still. The Jewry was there, of course, but it had little moral influence–a protest against sin without a touch of sympathy for moral frailty, and I should like to know what good ever came of such a gospel as that. What could this poor, suffering Jew–apparently a very indifferent specimen of a sorry community of fanatics–do in such a Vanity Fair? Such he must have seemed to the fashionable tourist from Rome, to the Corinthian fop or merchant. Indeed, how hopeless the outlook upon a great city after nineteen centuries of Christian civilisation! But Paul looked upon that scene with other eyes. The fields which might appear to us burnt up and wasted were to him whitening to the harvest. He felt he could operate in that atmosphere–he believed in humanity, in Christ–that was quite enough. He had to deal with the slaves of pleasure, the dupes of money, the puppets of ambition. He knew that every one of them hungered for something different from what he had got. Bide your time, man of God! Watch and pray; the world will come round to you–the world cant do without you. When the thrill of the senses is past–money gone, ambition a wreck–does not everyone cry out for something which the world cannot give or take away? Sensuality, drink, extortion. I have seen something like it not a hundred miles from London. Truly a mad world, my masters! this Corinth about A.D. 53. It was Pauls opportunity. (H. R. Haweis, M. A.)

Paul at Corinth

Let us inquire–

I. Respecting Corinth.

1. Greece, in the time of the Roman dictators, had become worn out, corrupt, and depopulated. It was necessary, therefore, to repeople it and to reinvigorate its constitution with new blood. So Caesar sent to his re-erected city freedmen of Rome.

(1) The new population thus was Roman and democratic; and it held within it all the advantages of a democracy, such, for instance, as unshackled thought: but also its vices, when men sprang up crying, I am of Paul, and I of Apollos.

(2) The population was also commercial. This was necessitated by the site of Corinth. Not by an imperial fiat, but by natural circumstances, Corinth became the emporium of trade. And so its aristocracy was one not of birth, but of wealth. They had not the calm dignity of ancient lineage, nor the intellectual culture of a manufacturing population. The danger of a mere trading existence is, that it leaves the soul engaged in the task of money getting; and measuring the worthiness of all things by what they are worth, too often worships mammon instead of God.

(3) In addition to this, there was also the demoralising influences of a trading seaport. Men from all quarters met in Corinth. Men, when they mix, corrupt each other; each contributes his own vices and each loses his own excellences. Exactly as our young English men and women on their return from foreign countries learn to sneer at the rigidity of English purity, yet never learn instead even that urbanity and hospitality which foreigners have as a kind of equivalent for the laxity of their morals. Such as I have described it was the moral state of Corinth. The city was the hotbed of the worlds evil, in which every noxious plant, indigenous or transplanted, rapidly grew and flourished, till Corinth became a proverbial name for moral corruption.

2. Another element was the Greek population. To understand this we must make a distinction. Greece was tainted to the core. Her ancient patriotism and valour were no more. Her statesmen and poets had died with her disgrace. Foreign conquest had broken her spirit. Loss of liberty had ended in loss of manhood. The last and most indispensable element of goodness had perished, for hope was dead. They buried themselves in stagnancy. But amid this universal degeneracy there were two classes.

(1) The uncultivated and the poor, to whom the ancient glories of their land were yet dear, to whom the old religion was true and living still, just as in England now the faith in witchcraft, spells, and the magical virtue of baptismal water, banished from the towns, survives and lingers among our rural population. At this period it was with that portion of heathenism alone that Christianity came in contact, to meet a foe.

(2) Very different, however, was the state of the cultivated and the rich. They had lost their religion, and that being lost, there arose a craving for Wisdom, in the sense of intellectual speculation. The enthusiasm which had been stimulated by the noble eloquence of patriotism now preyed on glittering rhetoric. Men spent their days in tournaments of speeches. They would not even listen to a sermon from St. Paul unless it were clothed in dazzling words and full of brilliant thought. They were in a state not uncommon now with fine intellects whose action is cramped. That was another difficulty with which Christianity had to deal.

3. The next thing which influenced Corinthian society was Roman provincial government–an influence, however, favourable to Christianity. The doctrine of Christ has not as yet come into direct antagonism with heathenism. Persecution always arose first on the part of the Jews; and, indeed, until it became evident that in Christianity there was a Power before which all the principalities of evil must perish, the Roman magistrates interposed their authority between the Christians and their fierce enemies. A signal instance of this is related in this chapter.

4. The last element in this complex community was the Jews. In their way they were religious, i.e., strenuous believers in the virtue of ordinances. God only existed to them for the benefit of the Jewish nation. To them a Messiah must be a World-Prince. To them a new revelation could only be substantiated by marvels and miracles, and St. Paul describes the difficulty which this tendency put in the way of the progress of the gospel among them in the words, The Jews require a sign.

II. Respecting the apostle Paul. For his work the apostle was assisted and prepared–

1. By the fellowship of Aquila and Priscilla. Such an one as Paul thrown alone upon a teeming, busy, commercial population would have felt crushed. His spirit had been pressed within him at Athens, but that was not so oppressive as the sight of human masses, crowding, hurrying, driving together, all engaged in getting rich, or in seeking mere sensual enjoyment. In this crisis providential arrangements had prepared for him the companionship of Priscilla and Aquila.

2. He was sustained by manual work. He wrought with his friends as a tent maker. For by the rabbinical law, all Jews were taught a trade. So, too, it was the custom of the monastic institutions to compel every brother to work. A wise provision! In a life of gaiety or merely thoughtful existence, woe and trial to the spirit that has nothing for the hands to do! Misery to him who emancipates himself from the universal law, In the sweat of thy brow shalt thou eat bread. Evil thoughts, despondency, sensual feeling, sin in every shape is before him, to beset and madden, often to ruin him.

3. By the experience he had gained in Athens. There the apostle had met the philosophers on their own ground. His speech was triumphant as oratory, as logic, and as a specimen of philosophic thought; but in its bearing on conversion it was unsuccessful. Taught by this experience, he came to Corinth and preached no longer to the wise, the learned, or the rich. God had chosen the poor of this world to be rich in faith. St. Paul no longer confronted the philosopher on his own ground, or tried to accommodate the gospel to his tastes: I determined to know nothing among you, save Jesus Christ, and Him crucified. We know the result–the Church of Corinth, the largest and noblest harvest ever given to ministerial toil. (F. W. Robertson, M. A.)

Paul at Corinth

I. The servant labouring. He began by doing a double work–tent making during the week and reasoning in the synagogue every Sabbath–thus showing the possibility of working for ones self, and yet finding time to work for the Master. Note–

1. His friends. Several things drew the apostle and Aquila and Priscilla together.

(1) They were of the same nationality–no weak bond in a foreign country.

(2) They had both experienced expulsion.

(3) They were of the same trade. The result of their coming together was of priceless value to each. Aquila and Priscilla became Christians, made Apollos a Christian, and proved an infinite boon to Paul. For his life they laid down their own necks and established a Church in their own houses (Rom 16:3-5).

2. His work. Why did Paul labour with his hands (2Co 11:9)? He was sensitive about being a burden, although he believed in the duty of Churches supporting their own ministers (1Co 9:7-14; 1Ti 5:18).

II. The servant preaching. When Silas and Timothy came they relieved him of the necessity of manual labour (2Co 2:9). Then he was constrained by the Word (1Co 9:16). He felt forced to speak the Word–

1. To the Jews.

(1) The testimony given–that Jesus was the Christ.

(2) The testimony rejected.

(a) The action of the Jews, opposed themselves and blasphemed.

(b) Pauls action (Act 18:6; Eze 33:8-9).

2. To the Gentiles. Note–

(1) When he laboured (Act 18:7).

(2) The results of his labour (Act 18:8; 1Co 1:14; 1Co 16:5; Rom 16:12).

III. The servant protected.

1. The promise of protection (Act 18:9-10; 1Co 2:3). God knows our discouragements and when to comfort us. Paul was encouraged to go on because of the assurance–

(1) That God was with him. With the Lord upon his side, Paul was stronger than the whole city of Corinth. One with God is a majority.

(2) That no man should set on him to harm him.

(3) That there was yet a large harvest to be gathered in. And this was the most encouraging of all. He could work anywhere where there was hope of a large harvest of souls. So strengthened was he that he stayed a year and six months, gathering in the much people that had been promised him. The result–a Church.

2. The promise fulfilled.

(1) The danger. The Jews with one accord rose up against Paul. The accusers apparently hoped to repeat the incident at Philippi.

(2) The deliverance. Concerning this, note–

(a) That Paul did not even have to defend himself.

(b) That it was based on justice.

(c) That the charge resulted disastrously to the accusers. Whoso diggeth a pit shall fall therein; and he that rolleth a stone, it will return upon him. (M. C. Hazard.)

Paul at Corinth

From the summit of the Acropolis at Athens one could plainly see through the clear atmosphere of Greece at a distance of forty-five miles, the lofty Aero-Corinthus, the temple-crowned mountain at whose base lay the wealthy and luxurious city. Thither the apostle now directs his course. As a great commercial centre from which the light of Christianity, once enkindled, will naturally radiate along all the lines of trade, he recognises the importance of establishing at the earliest possible moment a Church in this city. But a strange depression of spirit comes over him as he enters the great metropolis, such as we do not find him experiencing anywhere else. The evidences of it are manifold. Writing afterward to the Corinthian Church, he says, For I was with you in weakness and in fear and in much trembling. The testimony of the historian in this passage is that when Silas and Timotheus came to Corinth they found him pressed in spirit. But the chief evidence is in the vision which was accorded to him, and the words of encouragement it brings (verses 9, 10).

I. The sources of the apostles discouragement and the elements of encouragement afforded him.

1. The sense of personal loneliness. He came to land amidst bales of merchandise, throngs of merchants, trains of porters and beasts of burden. From the warehouses and shipping around him he looked upward to the temple of Venus, and entering the city over which she presided he saw that the hearts of the people were divided between wealth and pleasure. Between him and this people there was no congeniality. To add to this, he was entirely alone. In this state of loneliness what he needed to cheer him, what every Christian worker needs, is just the message, For I am with thee (verse 10).

2. A view of the lawlessness and liability to popular tumult and violence of a community held together merely by the love of pleasure or the greed of gain. In Jerusalem, where the priestly power was dominant, and in Athens, where the memory of the great lawgivers still held sway, there was some maintenance of order. But in volatile, licentious Corinth there was no knowing at what moment some enemy might fire the passions of the mob. To meet this element in the apostles discouragement what could have been more suited than No man shall set on thee to hurt thee (verse 10). In this doctrine of Gods sovereign control over the hearts of wicked men the missionaries of the Cross in heathen lands have found comfort.

3. Pauls apprehension that the preaching of the gospel to such a people would be utterly unacceptable. With hearts immersed in business or intoxicated with pleasure, what effect could the preaching of the gospel produce? Many a servant of God, since called to minister in some centre of wealth and fashion, has felt this same chill of despondency. What is the comfort which the Lord gives to His discouraged servant? I have much people in this city (verse 10). Christ knew them, and had sent Paul to set in motion the instrumentalities by which they should be brought to repentance. How could Paul fail then? Cheer up, O desponding servant of God! The Master has an elect people here, and your feeble instrumentality has behind it the unchanging sovereignty and mercy of God.

II. The interweaving of Gods providence with His purpose of election, arranging all the conditions necessary to Pauls success. The conditions are–

1. That Paul shall have the means of subsistence whilst he is preaching the gospel. Before he came to Corinth, God had brought to that city Aquila and Priscilla, who were forced to leave Rome, and, seeking the next best centre, came to Corinth; and so when Paul came he found employment with them, and thus his support was providentially arranged.

2. That he shall have efficient helpers in his work. To secure these we have first the acceptance of the gospel by Aquila and Priscilla, then Silas and Timotheus (verse 5), who had failed in some way to reach the apostle at Athens, were brought to him at the most opportune moment.

3. That he shall have some suitable place for holding religious services. This, too, is in the providence of God most agreeably arranged. For all informal services through the week the large room in which the tents and sails are stitched would amply suffice. So long as he directs his ministry to the Jews he has the use of the synagogue. When he turns to the Gentiles the Lord inclines the heart of Justus (verse 7) to throw open his dwelling as a place of worship; and so Paul has the two-fold advantage of a hall free to Gentiles, and next door to the synagogue, so that it is easily accessible to the Jews.

4. That he shall have protection from the violence of his enemies and liberty to speak boldly in the name of Jesus. Provision has been made for this also by a train of providential arrangements (verses 12-17). Just as this crisis is approaching, when so much depends upon the character of the Roman governor in Corinth, the Senate sends out Gallio, a great student and admirer of Roman law, and, in the oratory at least, an ardent advocate of a high tone of public morals, who, whilst he holds Paul under the protection which the law gives, sits quietly by whilst a disturbance takes place amongst the persecutors themselves, so that it becomes manifest to the Jews that they can expect no sympathy from him in any future attempts to interfere with the apostles preaching; and so he is able afterwards to speak the Word of God boldly, no man hindering him. (T. D. Witherspoon, D. D.)

Paul at Corinth

1. Not seeing sufficient encouragement to attempt to found a Church in Athens, Paul turned his steps to Corinth. Here the Greek mind was to be encountered under a new phase; not, as in Athens, devoted to science, to eloquence, but to gaiety and luxury. Approaching Corinth, the most conspicuous object was not, as in Athens, the Parthenon, dedicated to the goddess of wisdom, but the temple of Venus. Our subject for the present is, accordingly, Christianity in contact with gaiety, luxury, and refined sensuality.

2. Corinth, unlike Athens, was a commercial city, the mart of Asia and of Europe, bringing thither a multitude of strangers, leading to the habits of luxury consequent on wealth. We must add also that on the very isthmus on which the city was built were celebrated the Isthmian Games, which drew together vast numbers of people from other parts of Greece, and from foreign lands. No city has been or is more profligate. In the art of refining upon the pleasures of sense, Corinth was in the ancient world what Paris is in the modern–the seat of splendour, gaiety, sensuality.

3. What the feelings were with which the apostle approached such a city, he tells us in 1Co 2:3. It was to relieve his solicitude that the Lord said to Paul in the night by a vision (verses 9, 10). The purpose of the apostle was deliberately formed. What it was he tells us in 1Co 2:1-2. Amidst the works of art and beauty, and even among the gay and pleasure-loving people, he would seek to introduce the Cross as an object which would become more attractive than all the splendours and all the vanities around them. To understand the apostles purpose, and to elucidate our subject, it will be necessary to consider–

I. The new topic of thought which Paul proposed to introduce into Corinth–Christ, and Him crucified. The apostle subsequently stated how the Cross is naturally regarded by that class of minds (1Co 1:18-23).

1. He who came to them to preach this doctrine was a Jew, unable to advance claims to a hearing from Greeks. His country had produced no philosophers like theirs.

2. He of whom Paul came to speak Christ–was a Jew also, of lowly origin, of no education, who had been associated mainly with fishermen, and had been rejected by His own countrymen.

3. The theme was one that was little likely to be attractive to those who lived in Corinth. The Cross, little as it has now to make it attractive to the gay and the worldly, had then everything that could make the mention of it repulsive. Who will now venture to make an allusion to it in a ballroom, etc.? But at the time when Paul resolved to know nothing but Christ crucified, the word had but one idea attached to it, and was regarded as more dishonourable than are now the words guillotine and gallows. How could it be hoped by Paul that the gay citizens of Corinth could be made to overcome this revulsion of feeling, and to find an object of attraction in a cross?

4. The Cross was to be made known to them as a method of salvation; as a means of inducing the gay and the worldly to forsake their vanities and follies. It was this alone which it was Pauls object to proclaim. And it was on this alone that he relied for success (1Co 2:4; 1Co 1:17). It was easy to see how this would be likely to appear to dwellers in Greece. We preach Christ crucified–unto the Greeks foolishness, weakness of intellect, imbecility of mind. To the apprehension of the Greek there could be no adaptedness in the idea of a cross to the work of salvation. He had his own ideas of what was necessary to save men. It was to be done by philosophy. But what element of power could there be connected with that instrument of cruelty and death, to make the corrupt pure, or elevate the degraded? A Greek philosopher would ask these questions, as philosophers do now.

II. The adaptedness of this topic to arrest the minds of the gay, the refined, and the worldly; to secure the conversion of those who live for pleasure, or who are sunk in gross sensuality.

1. The gospel claims this to be the only effectual mode (1Co 1:23-24).

2. Yet there is not in the whole compass of the Christian theology any one point more difficult of explanation than this. It is probable that even Paul would have despaired of being able to state to their comprehension how this was to be done, or to show them what was the real power of the Cross. A gay and thoughtless world sees no such wisdom in that gospel now, and we cannot so explain it to them that they will perceive it.

3. However, notwithstanding this, there cannot be any real doubt of the fact. Nothing is better established than that the gospel is the only effectual means of leading the sinner to abandon his sins and to turn to God. For–

(1) Law, as such, cannot effect this. If a condemned and punished man is reformed, it is not by the sentence of the law, but by a side influence of mercy.

(2) The Greek philosophy saved and reformed none. When Paul was in Greece, all had been done which philosophy could accomplish, and the result was idolatry and profligacy.

(3) Science, literature, art, ethics, cannot restrain men from sin–else such a man as Chalmers would not have found them powerless. As a matter of fact, therefore, while all other things have failed, the gospel of Christ has proved the effectual means of the conversion and the salvation of sinners. This power was illustrated in the case of the Corinthians (1Co 6:9-11).

4. With all that is discouraging and apparently hopeless, in endeavouring to explain this so that it will be appreciated by an unrenewed heart, there are things which are in fact really explanatory of this power.

(1) The gift of a Saviour was the highest possible expression of love. Nothing could be better fitted to arrest the attention of mankind than this. It could be for no trifling object that the Son of God became incarnate and died on a cross. What is there which even God could do that would, when appreciated, be more likely to arrest the attention of mankind?

(2) The evil of sin is most clearly seen and deeply felt when it is viewed in connection with the Cross of Christ, and with the fact that His unspeakable sufferings were the proper expression and measure of its ill-desert. For–

(a) He suffered (as far as the nature of the case would allow) what sin deserves, and what the sinner would himself suffer if he were to endure in his own person the penalty of Gods violated law.

(b) We feel the evil of a wrong course of life more deeply when it brings calamity on the innocent. An intemperate man will be more likely to be affected by the sufferings which he brings on his family than by the consequences which he brings on himself.

(3) The deepest sense of the danger of the sinner is produced by the contemplation of the Cross of Christ. If these sufferings came on the innocent Son of God as a substitute for the guilty, then the sinner, if his sin is not pardoned, must endure in his own person what will be a proper expression of the Divine sense of the evil of the transgression. (A. Barnes, D. D.)

Paul at Corinth

Note in connection with the preaching of the gospel–

I. A propitious concurrence of circumstances. Paul enters Corinth a poor stranger, but see what arrangement has been made for his accommodation (verse 2).

1. The emperor had expelled all the Jews from Rome.

2. Aquila and Priscilla, thus expelled from Rome, came to Corinth.

3. Aquila was of the same craft as Paul–another event of interest.

4. Paul found them out. And that he should find them out in such a large city is also noteworthy. They were Jews, strangers; they were of the same social grade, all of which circumstances would tend to mutual sympathy. Is not Divine superintendence to be seen in this propitious concurrence of circumstances?

II. The value of handicraft (verse 3) agrees with many passages in the apostles letters (1Co 4:12; 2Co 11:9; 1Th 2:9; 2Th 3:8), and shows–

1. That there is no disgrace in manual labour. A greater man than Paul never lived, and here we see him working at his trade.

2. The necessity of independency in a minister. No man urged with greater force the duty of the Church to support its ministers (1Co 9:14). But notwithstanding this, he was determined by the labour of his own hands to maintain an honourable independency (2Co 11:9). The pulpit which is felt to be the means of bread to the minister is often terribly degraded, and no wonder.

III. The stimulating influence of cooperation (verse 5). He had encountered all the difficulties of his mission in Athens alone. The sight of his fellow labourers fanned his earnestness into a stronger flame. Timothy had just visited Thessalonica, and the news he brought prompted Paul to address a letter to that Church. It sometimes happens that an increase in our coadjutors lessens our own diligence; it was not so with Paul.

IV. The law of responsibility (verse 6). Renewed zeal stirred up fiercer opposition. Paul felt two things, now, in relation to the law of responsibility.

1. That, having been faithful to his conscience, his duty was discharged.

2. That, having rejected the gospel, they had increased their own responsibility. They rejected the spiritual life offered to them, and were guilty of self-murder. Your blood be upon your own heads (Eze 33:8-9).

V. A change of sphere (verses 6, 7). Paul was not particular where he preached. At Rome it was in his own hired lodging (Act 28:30). At Ephesus it was the school of Tyrannus (chap. 16). At Philippi, by the riverside (chap. 16). Here, at Corinth, it was a house close to the synagogue. This fact shows–

1. That Paul was not afraid of the Jews, notwithstanding their intolerance and persecution.

2. His belief that the gospel is equally adapted for all, the Gentile as well as the Jew.

3. A conviction that his ministry was too precious to be wasted upon incorrigible souls. When a minister finds he is amongst a people he cannot benefit, it is his duty to select another sphere.

VI. Moral triumphs (verse 8). Crispus, being a man of distinction, his conversion would be a signal demonstration of the power of the gospel, and afford a mighty impulse to its advancement in the city. The class of converts here, it would seem, were not generally of the philosophers or nobles, but the most profligate and degraded (1Co 6:11). This fact is a demonstration that Christianity is equal to the conquest of the world.

VII. Divine encouragement (verses 9, 10). Observe–

1. The kind of service Christ requires of His ministers–bold speech.

2. The encouragement He vouchsafes to His ministers–

(1) Protection–I am with thee, etc.

(2) Success–I have much people in this city. (D. Thomas, D. D.)

Paul at Corinth

1. The Athenians said, We will hear thee again. When did it occur to a selfish man that he had anything to consider but his own purpose and convenience? It did not occur to the Athenian mind that perhaps Paul himself would not be there the next day! We take for granted that our opportunities will always be available. Yet we read in Scripture that the door was shut. The laggards never thought about the door being possibly closed! Whilst Paul is available then make the most of him. Seek ye the Lord while He may be found. Now is the accepted time!

2. Paul departed from Athens and came to Corinth. The only event that lifts up Corinth in history was an event that Corinth knew nothing of. The man may have come into London last night who will invest it with its sublimest fame. Give us drink, meat, drum, trumpet and dance enough, and what care we what Jew or Gentile is making his way amongst us? Poor Jew, laughed at by every man of form and nobleness, with an idea that the world is to be saved by the Cross! All things fail but the truth. The fine gold becomes dim, and the painted cheek shows at last its ghastliness, and the noble frame falls to dust. But truth lives when Corinthian grandeurs and vanities are forgotten.

3. Had the visit to Athens been without advantage? No; it gave Paul a lesson in preaching. His Athenian discourse was a classical speech; practical indeed, but conceived in a philosophical spirit. Men, however, are not philosophers, and philosophy seldom touches them. For once Paul tried to talk the Grecian speech, and when he was done they mocked him. Going to Corinth he said, I was with you in weakness, and in fear, and in much trembling. There he will succeed! He made room for the Lord (1Co 2:1-2). God helping me, the Corinthians shall hear of Christ and the Cross!

4. Entering Corinth, Paul found a certain Jew, named Aquila, amid a population of tens of thousands! How do we find one another? That is a social mystery. We came together. How? How do the roots know where the sun is? You put stones upon them and they still work their way. What is their purpose? To find the sun! Banish chance from all your criticism of life. Paul came unto Aquila and Priscilla, and because he was of the same craft, he abode with them and wrought. According to the Jewish law, if a man did not bring up his son to a trade he was said to bring him up as a thief. There are many such thieves in Christendom.

5. Paul reasoned in the synagogue every Sabbath. The first verse made us feel apprehensive. We said as Paul went away, Is he then disgusted with the work? We wait until Corinth is reached, and, behold, Paul is once more in the synagogue. What a hold Christian work gets upon a man! You can give up almost any other kind of work, but who can give up the service of the Cross? In the old time the preachers were stoned, they were sawn asunder, were tempted, were slain with the sword, etc., and no man gave up the work. That is its best vindication! If they had been man-made preachers they would have changed their occupation, but being born of the incorruptible seed of the Divine will and purpose they were faithful unto the end. Paul gains some new experience in Corinth; he puts down this note in his book (1Co 4:9-13). Why, then, did he not give it all up? He could not. For I think that God hath set forth. Let a man think that his ill-treatment is limited by human spite, and he will surrender his mission; but let him feel that God hath set him there, and he will accept all this base treatment as part of the sacred discipline. Seize that idea, and you will be quiet with the peace of heaven. (J. Parker, D. D.)

Paul at Corinth

It has been said that Corinth was the Vanity Fair of the Roman Empire; at once the London and the Paris of the first century after Christ. You are a poor man, without money, without friends, and with no letter of recommendation to any person or firm in the great city. What would it mean for you to make a place and a reputation for yourself under such circumstances? Think how many forces within and without you would have to be involved in order to lift your single obscure personality into a commanding position, from which you could attract public attention and determine public opinion and action! The very thought of the task is calculated to discourage and even appall the average mind. And yet Paul not only faced the thought, but he actualised it. The question arises: How did he do it? In trying to answer this question, we shall find ourselves touching some of the secret springs of the power of a Christian personality in a great metropolis. The history of the gradual development of a personal character as it emerges from obscurity to eminence, from dependence to dominion, is full of inspiration. Not every man illustrates this evolution of soul power. Too often the process is in the other direction. More frequently the development stops where a good many peach crops do, under the late spring frosts and ends only in leaves. While it is true that all men and women have not the natural endowments for making these great impressions upon their age and generation, it is also true that most men and women, by a right adjustment and discipline of the powers which God has given them, might do much more than they are doing to change and better the world. Let us look for a few moments at the picture which our sacred artist has given us of Paul in Corinth.

1. The first thing which the apostle did was to find employment. The first thing which a man must do if he would gain for himself an influence in any community is to show his ability to take care of himself in a material way. Labour is one of the foundation stones of soul power. A trade or a profession is the vantage ground within which the character is to grow, and from which it is to make itself felt upon the world at large. The man who will not work cannot rule. One of the first questions for a man to settle is, What shall my lifework be? What employment shall I follow, in order that I may do my share in adding to the productive forces of the world? There is no place in society for the idle or the lazy man. Among men, as among animals, parasitism leads to degeneration and uselessness. Wealth which stops work kills character.

2. In the next place, I notice that Paul preached while he worked. He reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. He did what every man and woman must do if they hope to make any permanent impression upon the community in which they live. He mingled his religious and secular life in such a way that the two played into each, or rather the one grew out of the other as the blossom grows out of the stem. The man who has within him possibilities of eternity, and the powers which belong to heaven, must of necessity be a preacher and a reformer wherever he lives and moves. If he has Christ in his soul as the motive power of his life, he must express Christ under the conditions of that life, not merely on Sunday and on prayer meeting day, but all through the week. Thus only will he save his trade or profession from the charge of being merely a makeshift whereby to earn his bread. His business as a merchant is a means of presenting Jesus Christ to clerk and customer. The most effective preaching of this day, I venture to say, is that which is done by the man who is following some honourable business, and at the same time by word and act ministering to the needs of the world in the name of Jesus Christ.

3. But I notice again that when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit. That is, he was wholly seized and arrested by the truth of his religion, so that he applied himself to it with the utmost earnestness. I find here a very important suggestion in the line of developing personal influence in the community. The presence of Pauls two friends greatly added to his efficiency. A man works a good deal better with congenial spirits than he does alone. Every reformer knows what I mean when I speak of that loneliness which is necessarily connected with all pioneer work. Christ experienced it. Few personalities are strong enough to walk in advance of their age entirely alone. They can go on for a little while, but unless they find sympathy and cooperation they are liable to fall by the way. Eagerly they turn back, wistfully they look around the great sea of faces behind them, anxious to discover someone who has left the common ranks and moved up nearer to them. This was the way Paul felt when he waited and looked for the coming, of Silas and Timotheus. If Christians understood how much they could do by giving even their presence to a good cause, the world would be made better much more rapidly than it is now. It is astonishing how a half-dozen, or even two, thoroughly sympathetic workers in the church can turn a pastors discouragement into joy and make an enthusiastic phalanx which can chase a thousand. Silas may not be a very able or eloquent co-worker; he may be a very modest and very inefficient man; and yet the single item of his sympathy may change Pauls pending defeat into a glorious victory. Not Paul alone, but Paul plus Silas and Timotheus, moved Corinth. Mass your personalities. Organise! It means victory.

4. But I discover one other condition of Pauls condition of Pauls success in Corinth, in this remarkable statement, which we find in the ninth and tenth verses of this chapter–Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. Here we have another illustration of the reality of the Divine presence and guidance in every human life. Paul had these manifestations of the unseen Christ for a special reason. They lived at a time when the world had had little or no Christian experience which could avail to encourage and cheer them. There was no great enlightened consciousness for them to appeal to. And so what God has given to us today in the form of a wide Christian sympathy and multiplied Christian experiences and a vast array of convincing facts he gave to these early disciples in the form of supernatural revelations. The Lord is not confined to visions and dreams in manifesting His presence to them that love Him. His promise, Lo, I am with you alway, even unto the end of the world, was spoken to be fulfilled. Men practically bind their lives by material limitations and refuse to think that there is any influence or help from an unseen spiritual realm. The result is they fail in all high endeavour and come short of all true manhood and womanhood. It is just as true today as it was when Paul was asserting his Christian personality in Corinth, that the man who would work any great good for himself or his fellow men and make the world better for his having lived in it must have the actual help of the incarnate Son of God. (C. A. Dickinson.)

Paul at Corinth

It is most natural to count Aquila and Priscilla among Pauls early Corinthian converts, and to take the record as it stands, that similarity of trade was what drew them and Paul together. Associated with these tent makers, Paul worked as others worked, and with the others rested and worshipped on the Sabbath. In the synagogue, and doubtless also at his daily toil, he told the message that never was long absent from his lips. Nevertheless, through all the first part of his life in Corinth his apostolic mission recedes from view. Paul the tent maker was in Corinth waiting the coming of Timothy and Silas. When these companions came all was changed. He had been weighed down by anxiety for those whom he had left in trouble after too short teaching in the new faith. They told him of the young disciples steadfastness, and set his heart at rest. He had been hurried from place to place, nowhere having time to see the full result of his work. Timothy and Silas brought him from the Macedonian disciples a contribution which freed his hands. And from the time of their coming, Paul set vigorously to work to minister salvation to the Corinthians. The period of seeming inactivity was not without result. It got him ready to work most effectively with just the people about him. His new intensity of effort took speedy effect, partly unfavourable, partly favourable. This history reveals three stages in Pauls work at Corinth.

1. The period of incidental though fundamental work, while his thoughts were far away with the Christians he had left in Macedonia.

2. The period of intense apostolic activity which followed on the coming of his companions with comforting reports from Macedonia and with gifts that freed his time for more continuous activity.

3. The new experience of opposition ignored and of work bravely continued until the apostle went elsewhere of his own choice. The significance of this experience of Paul appears more clearly if we call to mind the whole course of that missionary journey which reached its goal in Corinth. Is it not clear that Corinth was Gods objective point in all that journey? From place to place the apostle was hurried, leaving each time disciples seeming to need his ministry, until he reached that great centre of life and luxury. There he was bidden to stay, let his enemies do what they would.

Surely Gods hand was in all that hard experience, and if so the study of it can teach us much.

1. We may learn from it, first, that God often directs His faithful servants to build better than they know. We, of course, always recognise that the Churchs growth is, from beginning to end, Gods work, and this is true. But when we see the thoughts and plans of good men over-ridden, and the success desired by them reached through their continual and almost total disappointment, we are led to bow more humbly before that august power not ourselves that makes for righteousness. God causes to praise Him not only the wrath of evil men, but also the well-meant but mistaken, and therefore frustrated, efforts of good men. Our disappointments, our apparent failures, may be the very experiences by which we shall be enabled most to glorify God and bless humanity. Toil on, then, brother; let not your heart sink. God is with you as He was with Paul all that disappointing way from Macedonia to Corinth. Be your heart right, your head clear with the best light prayer will give you, and your hands busy in the work of His kingdom, and God will care for all consequences. These consequences will one day be revealed, and some of them will be so splendid as to make you glad that you lived.

2. We see from this part of Pauls history, secondly, that God carries forward His kingdom strategically, seizing every point of special vantage and leaving unimportant positions temporarily unoccupied. In Philippi and Thessalonica and Beroea lived men and women enough for the apostles ministry for many years. Yet God rushed him from these needy places to Corinth. Why? We can never guess until we have our eyes opened to see that Gods purpose is not carried out in a haphazard way, but as great generals win campaigns. Corinth was the place from which the new salvation could spread most widely into different regions so affecting the worlds life. This is why God sped Paul to Corinth, and kept him there until the new faith was fairly rooted and could grow and bring forth fruit for the worlds health.

3. Notice, thirdly, the application of this thought to the missionary problem. The light of Christ must be put where it can reach the uttermost corners of the earth, and in each age where it will reach as far as possible for that age. Gods purpose is to save the whole world. Therefore His people cannot rest in the Philippis or the Thessalonicas; they must sweep on and on, till every Corinth on earth is reached and made a missionary centre.

4. We observe, in the fourth place, that the Almighty proposes not to save men as so many isolated specimens of humanity, but to save human society. Corinth did not consist of a great drove of men, such as we see at fairs or in caravans, but in an organic body of rational beings. Its importance strategically consisted largely in this. Gods thought of salvation is not met by the rescue of any number of individual souls to eternal life, be the number large or small. He seeks through the salvation of individual men and women to save all the social total. Thus, humanity is to feel the vitalising touch of Christ, in order that the customs, laws, ideals, and hopes of men may be lifted up and made heavenly, and this is to occur through the winning in earths every corner of some souls who shall live the Christlike life and be centres of Christlike influence. Only when this is thoroughly renovated will men be saved. Only then will the Son of Man see the full travail of His soul and be satisfied. (R. Rhees.)

Paul at Corinth

I. We see, first, something of the way in which Paul moved about as an agent of the gospel.

1. Failure was the cause generally of his changing his place of work. At some places (Antioch, Corinth, Ephesus) he stayed a considerable time. It was because his attempt to lead men to Christ there passed from the point of endeavour to the point of success. At other places he preached until he was stoned out of the gates, or met with such complete unsusceptibility of heart, that not even antagonism was aroused. Paul had not been maltreated at Athens, but he had made little or no impression. It is easier to be learned than it is to be humble.

2. That a place seemed unpromising for gospel work did not deter Paul from entering it. Athens might have been considered a favourable spot for the attempt, and Corinth not. But Paul went on as readily to Corinth as to Athens. From the luxurious fashionable set who gave Corinthian society its character, Paul could hope for little, nor could he expect any heed from the representatives of the Roman State, who would sneer at anything religious, particularly if it came from among the Jews. Yet what a mistake he would have made if he had not gone to Corinth. He was to win many souls there for Christ, was to establish one of the best-known Churches in Christendom there. The badness of a place is not a good ground for keeping the gospel from it, but the contrary.

II. Paul had a definite way of determining who his associates were to be in any place. There is nothing mysterious in his method, nor is it different from that followed by every other man. Each man, by the laws of personal affinity, goes to his own. Paul naturally gravitated towards men of similar mind with himself.

1. He naturally sought out Jews. He was a Jew himself, and had the intense race feeling which has always distinguished the peculiar people (2Co 11:22). They were in a sense halfway to the gospel already, inasmuch as they believed in the true God and His ancient revelation; therefore they offered ground already prepared for the sowing of the Word of life. Thus it was that on coming to Corinth Paul made the acquaintance of Aquila. He knew that in him he would have much in common.

2. The development of this friendship was assisted by the similarity of occupation of the two men. Both were tent makers, a trade common in Cilicia, the apostles native land. Sameness of occupation is a very active element in the making and establishing of friendships.

3. Still another element was at work in the shaping of Pauls relations with others–Providence. By chance, some might say, Paul and Aquila, after many vicissitudes for both, met in Corinth.

III. Pauls way of life is set before us.

1. He pursued his trade.

2. While Paul plied his trade among his fellow Jews, he was discussing religious questions with them and laying a foundation for the gospel.

IV. Pauls increase of activity. The time came when the ground was prepared for the proclamation of the full gospel to the Corinthian Jews. When that time came, delay would have been not discretion but cowardice.

1. The change in Pauls procedure seems to have been due to the coming of Silas and Timothy from Macedonia (verse 5).

2. The result was that which was common with Paul in similar circumstances–opposition. The opposition rose to the point of intense ridicule, literally blasphemy, of the apostles words. And what was it all about? The simple declaration that Jesus was the Christ (verse 5). The natural man receiveth not the things of God. We must expect, then, that men will always antagonise their own coming to Christ.

V. Paul changed his plan at this point. He had worked hitherto along the line of friendship. He had conciliated. Now he rises with the moral dignity of a messenger of God, and shaking out his garment, that not a grain of dust from the place may cleave to him, he cries, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles (verse 6).

1. This invoking of the testimony of the dust was a common Oriental method of cursing ones enemies, and was full of terror to those who witnessed it. It was not an invocation of wrath upon them, but rather a warning to flee from wrath.

2. Paul next tried what, generally speaking, would have been called the more unfavourable ground, since he had had no success where he had been entitled to expect it. In the same way in which he had been driven from Athens to less favourable Corinth, he was driven from Jewish Corinth to the less favourable Gentile Corinth.

VI. The results at last appear. If there had been no results, Paul, in a sense, would have accomplished his mission. What, then, if conversions do not follow preaching? What did Paul do? He went to another place.

1. The results were great. He preached in a Gentile house (i.e., that of Titus Justus; Paul still lived with Aquila)

, and the ruler of the synagogue was converted. So does the gospel find a welcome in the unlikeliest hearts, and the grace of God find a home in the darkest spots. You never can tell where the gospel will win its way. It is ours to press onward in every direction.

2. After Pauls discouragement there came this astounding success. Unless we are better than Paul, we may expect times of discouragement; and, bless God, we may also expect times of deep rejoicing.

VII. The Divine encouragement is given to Paul in a vision (verses 9, 10). It was given to him–

1. By the presence of God. Paul had his companions now with him. But he was lonesome for a stronger than they, and God came Himself. Even the strongest souls have such hours of longing after God. We long to have God with us; but, beyond that, to know that He is with us. And in many ways God lets us know, and in the knowledge gives us deep comfort.

2. The Lord encouraged Paul with a double promise–

(1) That no one should harm him, although danger would menace him as he boldly preached the truth.

(2) That he should have many converts for Christ; for this seems to be in]plied in the expression, for I have much people in this city (verse 10). So Paul was reminded anew and doubly that his work was more Gods than his own. Here again we meet the problem of the Divine and human at work together–of fore-ordination and human freedom, both true, and yet irreconcilable perfectly to our present comprehension.

VIII. General lessons.

1. The gospel has an irregular movement; all is not success, all is not failure.

2. Our duty is to press on without ceasing.

3. God is with us. The powers that resist the gospel are nothing to the power that befriends it.

4. Success is sure; in multitudes of places it has proved immediate. (D. J. Burrell, D. D.)

An apostolic pastorate

Let us consider–

I. Its motive. It was–

1. A single motive. No one could have misunderstood it. A Christian gains much in power when all men know what he seeks. The apostle laboured to save souls.

2. An unselfish motive. Confident that souls would be saved if his message were delivered, he waited for no human call or provision for his support. He affirmed the principle that those who preach the gospel shall live of the gospel. But he loved to remind them that they had neither called him to preach nor paid him for preaching. When Garabaldi was thrown into prison, he said, Let fifty Garibaldis be thrown into prison–but let Borne be free! He counted himself as of no consequence, but his cause as everything. When he went to appeal for recruits they demanded what he had to offer as inducements. The old man replied, Poverty and hardships and battles and wounds and–victory! They caught his enthusiasm, threw their hats into the air, and enlisted on the spot. The record of this pastorate is as impressive a lesson to the layman as to the minister. By far the larger number of those who spread the gospel must be men and women who support themselves by ordinary occupations. The honour of labour is determined by its motive. Paul did not demean himself by stitching away at the hair cloth for the tents, but the apostle ennobled the trade by engaging in it.

II. Its spirit. The love of Christ constrained the apostle. It kindled love not only toward Him, but toward all those for whom Christ died. But he had, at different times, different degrees of earnestness. He had come up from Athens deeply self-abased; but when Silas and Timothy came, bringing him good news concerning the Thessalonian converts, his ministry took on new life. For now we live, he wrote them, if ye stand fast in the Lord. The sympathy of his fellow workers, and of those to whom he had preached, greatly increased his power. The evidence of interest on the part of their people has often aroused ministers so that revivals have followed. The Thessalonian converts made themselves so felt in the preaching of Paul at Corinth that converts were made and opposition roused, and he was driven from the synagogue.

III. Its wisdom.

1. Paul chose the place where his work would be most effective. Corinth was a noble field for preaching, because the gospel once received here would be widely diffused.

2. The character of the people also attracted the preacher. Education without Christ makes a barren field like Athens; business activity makes a field fruitful for good or evil. No minister should be blamed for choosing the field that promises the largest results.

3. He adopted the methods that would reach the largest number. The synagogue was the place where he would find the people assembled; but, when he could not preach in the synagogue, he chose a house close by, owned by a proselyte, who would favour the assembling of a mixed audience.

4. He was persevering. Every Sabbath he was at his post. He was not irritated by seeming failure. When the Jews would not hear him he turned to the Gentiles.

5. He presented themes which would compel attention. Jesus as the royal Messiah whom the Jews were anticipating.

6. His preaching was scholarly–not mere exhortation, but a presentation of proofs and arguments. He reasoned with his hearers and persuaded them.

IV. Its weaknesses and supports.

1. Paul was not above fear.

(1) He feared attack from without. He felt himself in danger from unreasonable and wicked men, and he besought the Thessalonians to pray that he might be delivered from them. Men have many ways of persecuting the minister. They love to slander him; they plan to weaken his power.

(2) He had a sense of personal weakness–perhaps nervous depression, perhaps fears respecting his own fitness for service. No minister is so strong as not to need the constant prayers of his people. Even Paul needed a message from the Lord; and it came with a command, Be not afraid, but speak. Preach on.

2. The Divine message assured Paul of three things.

(1) The constant presence of the Lord.

(2) The powerlessness of opposition.

(3) Success. These were all the assurances that faith could ask. They banished fear; they made the disciple valiant and triumphant.

Conclusion: These great lessons are taught by this pastorate–faithful work for Christs sake–

1. Develops noble personal character.

2. Enlarges experience and skill in the service of God.

3. Secures special protection and favour from God.

4. Is sure of abiding results. (Monday Club Sermons.)

Paul at Corinth

I. Paul set himself to work upon those most likely to be influenced by his teaching. He spake and reasoned every Sabbath in the synagogue to and with those who had some sort of belief in the true and living God, and who were not utterly unacquainted with spiritual things. Probably thought that by this means he might the sooner influence others.

II. Paul being repulsed does not abandon the work. It was not his nature. Before his conversion his whole energy was bent to accomplish whatsoever he took in hand.

III. Pauls heart is greatly cheered in his labours–

1. By the conversion of Titus Justus, Crispus, the ruler of the synagogue, and many others.

2. By the sympathy of that gracious and devout couple, Aquila and Priscilla.

3. By the active aid of Silas and Timotheus, who had recently joined him. Jesus Christ was preached among you by us, by me, and Silvanus, and Timotheus (2Co 1:19). Touches scattered through the Epistles show that St. Paul was no misanthrope, but was cheered by companionship.

4. By the night vision. Not the first time he had been so favoured (cf. 16:9, 10)

. Here–

(1) Distinct command to continue preaching.

(2) Assurance of the Divine presence.

(3) Promise of the Divine protection.

(4) Revelation of the Divine interest in that city–wicked, corrupt, abandoned as it was.

IV. Paul kept steadily at the appointed work. He sat there a year and six months teaching among them the Word of God. 1Co 2:1-4 gives us the marrow and soul of the apostles teaching. Result–the Church of Corinth: one of the largest and noblest harvests ever given to ministerial toil. Conclusion:

1. God must surely have much people in this place.

2. God will use us to gather in the people for His name. Believe not only that He can but that He will.

3. Gods gospel which would do at Corinth will do anywhere. (F. Goodall, B. A.)

The value of unsuccessful missionaries

While we praise the successful missionaries for the sacrifices and services they have wrought in the name of Christ we should not forget the unsuccessful ones, those who have done their best, but in circumstances where they could reap but little, and perhaps cut off in an untimely way and thrust out of their field with never an opportunity to do what they had an ambition to do. What about them? Think of George Schmidt with his heart burning to preach in Africa, who went there and was driven off by the settlers and not allowed to return, and who used to pray day after day, Lord, permit me to go to Africa, until he was found dead on his knees without ever going back. Think of that noble Bishop Patteson, so splendidly endowed that they said, Why waste your talents on the heathen? Yet he went to the Pacific Islands, and they took him as an enemy. As he was saying, Peace be unto you, they slew him, and, like his Lord, he was sent back from the very people that he came to bless with five bleeding wounds upon his person. Think of Melville Cox, that noble Methodist who went out from America, who had a consuming passion to preach the gospel on the western coast of Africa. He had hardly reached the shore when he was stricken down with fever, and all there is left of him is a grave, with the words, Though a thousand fall, let not Africa be given up. Then think of Adam MCall, who, stricken down, dying, said, Lord Jesus, Thou knowest that I consecrated my life to Africa. If Thou dost choose to take me instead of the work which I purposed to do for Thee, what is that to me? Thy will be done. Where was their success? If they could speak to us they would say in the words of the great missionary St. Paul, I have but one ambition, that, whether I be absent from the body or present with the Lord, I may be well-pleasing unto Him.

Do the next thing

This old English maxim receives a remarkable illustration in this chapter of Pauls history. When one thing does not succeed, or one method is frustrated, try another. Nil desperandum. God helps those who help themselves.

1. Paul departs from Athens where his message was derided by proud intellectualists, to Corinth where there was a large artisan and commercial population. Christ rejected by the Pharisees and Scribes turned to the common people, who heard him gladly. How many ministers might reap a large success if they turned, if only occasionally, from the respectable but otiose habitues of their ornate sanctuaries to the masses of the people. Anyhow, no Christian worker is justified in confining his attention to spheres where the result is small, while the adjoining fields are white unto harvest.

2. When Paul came to Corinth the duty nearest to hand was to work for his own living. This duty happened to be a necessity, as it is in the majority of cases; but it is none the less a duty for all that. Diligence in business, Paul himself tells us, is the service of God: it is only secular when its aims and methods are secular. To the busy mechanic, clerk, etc., the lesson is–work as Paul worked, honestly, industriously, with a single eye to Gods glory, and wait for the next thing which is sure to turn up.

3. Those who employed Paul were religious people, and therefore frequenters of a place of worship. He went with them, therefore, and took his share of Church work. Whether this should fall to the lot of Christian employers or not, it is their duty to join the nearest Church. Sunday is not a day for recreation but for tranquil and blessed work for the Master. He in His Providence enables you to find temporal support, and expects you to use the opportunities afforded by His grace to extend His Kingdom.

4. Paul soon found (verse 5) friends who were like minded with him. And whether amongst previous associates or newly-acquired friends, the earnest Christian worker will assuredly find sympathisers and helpers. This should lead, as it did in Pauls case, to added zeal. Single handed he was able to do much (verse 4), but thus assisted and encouraged he doubled his enthusiasm, and his success may be measured by the opposition he encountered. God intends seasons of special encouragement to be employed in larger usefulness. Do not let them pass away unimproved.

5. But Pauls added energy was resented (verse 6). Certain communities can endure anything but this. As long as a man works along certain lines he is tolerated, perhaps thanked for his services; but when he oversteps long-established boundaries he is sure to be opposed. What is he to do? Acquiesce? Retire in disgust or despair? No! Let him do the next thing; find another sphere. If there is no room in the synagogue, the street, the poor tenement, the sick room will find room for the outflow of Christian energy.

6. For where one door is closed another will surely open to the Christian worker. Expelled, practically, from the synagogue, Paul found the house of Justus ready to receive him (verse 7), and here he did synagogue work which he could not do in the synagogue (verse 8). How many are dumb and inactive for the want of that sanctified ingenuity which is born of determined Christian devotion! The proprieties or narrowness of our Churches should send multitudes of unemployed Christians into the highways and hedges.

7. There is ever Divine encouragement for those who will do the next thing (verses 9, 10). (J. W. Burn.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Act 18:1-28; Act 19:1-7

And he went through Syria and Cilicia confirming the churches.

Paul as a model for all gospel ministers

He recognises the importance of–

I. Establishing new converts in the faith. In this visit he does not break new ground, but goes over the old scenes. Who that remembers the treatment which he met with at Lystra can fail to admire his magnanimity and dauntless heroism in entering this place again? Note in relation to his confirmatory work–

1. The method (Act 16:4). He carried with him wherever he went, and expounded, the apostolic letter from Jerusalem (Act 15:23-29).

2. The success (Act 16:5). Here was–

(1) Moral increase–established in the faith. Their views became clearer; their principles struck a deeper root; their attachment to Christ attained a greater strength. Their religion passed from the region of theories and feelings into their heart and life.

(2) Numerical increase–increased in number daily. Let Christians improve in character, and converts will multiply daily. This confirmatory work is preeminently the work of Christians in this age and land of ours. A reconverted Church is essential to the conversion of the world.

II. Enlisting true coadjutors in the work. Off the page of history stands there a man more brave, mighty, self-dependent than Paul. Yet he needs a companion. He lost Barnabas, and he chose Silas, and took with him Timotheus. Christ knew our social needs, and hence, in sending out His disciples and apostles, He sent them in twos. One supplements the deficiencies of the other; in the breast of one there lies a spark to rekindle the waning fire of the others zeal. He selected the best man as his social helper. In a great work, link not yourselves to spiritually common men when you may get moral peers and princes.

III. Accommodating himself to public sentiment. The Jews believed in circumcision. Although the rite was no longer binding, it was not yet a moral wrong; and hence Paul, in accommodation to the popular sentiment, circumcises Timothy. His fixed line of procedure was to act on the cities through the synagogues. But such a course would have been impossible had not Timothy been circumcised (Act 21:29). The very intercourse of social life would have been almost impossible, for it was still an abomination for the circumcised to eat with the uncircumcised. In all this Paul was consistent with himself, with his own grand axiom, I am all things to all men, that I might save some.

IV. Yielding to the dictates of the Divine Spirit (Act 16:6-8).

1. There is a Divine Spirit, and that Spirit has access to the human spirit.

2. If we are the true ministers of Christ, His Spirit, according to tits promise, is with us–Lo, I am with you always.

(1) The will of that Spirit must be obeyed: to oppose that is sin, weakness, ruin.

(2) The will of that Spirit is knowable: He gives indications by impressions within and by events without. (D. Thomas, D. D.)

.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XVIII.

Paul, leaving Athens, comes to Corinth, meets with Aquila and

Priscilla, and labours with them at tent-making, 1-3.

He preaches, and proves that Jesus was the Christ, 4, 5.

The Jews oppose and blaspheme; and he purposes to go to the

Gentiles, 6.

Justus, Crispus, and several of the Corinthians believe, 7, 8.

Paul has a vision, by which he is greatly comforted, 9, 10.

He continues there a year and six months, 11.

Gallio being deputy of Achaia, the Jews make insurrection

against Paul, and bring him before the deputy, who dismisses

the cause; whereupon the Jews commit a variety of outrages,

12-17.

Paul sails to Syria, and from thence to Ephesus, where he

preaches, 18-20.

He leaves Ephesus-goes to Caesarea, visits Antioch, Galatia,

and Phrygia, 21-23.

Account of Apollos and his preaching, 24-28.

NOTES ON CHAP. XVIII.

Verse 1. Paul departed from Athens] How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth.

CORINTH was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and AEgean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The metropolis of Achaia, being a rich sea town, and situate in the very isthmus which joins Peloponnesus unto Achaia; made a Roman colony, and now flourishing with learned men. Here St. Paul gathered a famous church, unto which he wrote two of his Epistles.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1-4. came to Corinthrebuiltby Julius Csar on the isthmus between the gean and Ionian Seas;the capital of the Roman province of Achaia, and the residence of theproconsul; a large and populous mercantile city, and the center ofcommerce alike for East and West; having a considerable Jewishpopulation, larger, probably, at this time than usual, owing to thebanishment of the Jews from Rome by Claudius Csar (Ac18:2). Such a city was a noble field for the Gospel, which, onceestablished there, would naturally diffuse itself far and wide.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

After these things,…. The Arabic version renders it, “after these words, or discourses”; after the apostle’s disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related:

Paul departed from Athens, and came to Corinth; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra p, the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was

, “corai entha, here are girls, or whores”; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; [See comments on 2Co 12:21]. It was situated between two great seas, the Aegean and Ionean; hence q Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore r: it was a city that abounded in riches and luxury. Florus s calls it the head of Achaia, and the glory of Greece; and Cicero t, the light of all Greece: it was in time so much enlarged, and became so famous, that it was little inferior to Rome itself, on which account it grew proud and haughty; and using the Roman ambassadors with some degree of insolence, who were sent into Greece, on some certain occasion, first Metellus, and then Mummius, were sent against it, which latter took it, and burnt it; and the city then abounding with images and statues of gold, silver, and brass, were melted down together in the fire, and made what was afterwards called the Corinthian brass, which became so famous, and is often spoken of in history u: but Julius Caesar, moved with the commodious situation of the place, rebuilt it w, and it became a colony of the Romans, as Pliny x and Mela y both call it: and so it was at this time when the apostle was there. After this it came into the hands of the Venetians, from whom it was taken by Mahomet, the second son of Amurath, in the year 1458 z; but is now again in the hands of the Venetians; and that and the country about it are called the Morea. And as the Gospel was to be preached to the worst of sinners, among whom God’s chosen ones lay, the apostle was directed to come hither; and it appears by the sequel, that God had much people here, even more than at Athens, among the wise and learned.

p Vellei Patercull Hist. Rom. l. 1. Pausanias, Corinthiaca, sive l. 2. p. 85. q Carmin. l. 1. Ode 7. r Plin. Nat. Hist. l. 4. c. 4. s Hist. Rom. l. 2. c. 16. t Pro Lege Manilia Orat. 13. p. 636. u Florus, ib. w Pausauias, Corinthiaca, sive l. 2. p. 85, 89. x Nat. Hist. l. 4. c. 4. y De Situ Orbis, l. 2. c. 10. z Petav. Rationar. Temp. par. 1. p. 476.

Fuente: John Gill’s Exposition of the Entire Bible

Paul Visits Corinth.

      1 After these things Paul departed from Athens, and came to Corinth;   2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.   3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.   4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.   5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.   6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

      We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum–It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,

      I. Paul working for his living, Act 18:2; Act 18:3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus–under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, “He that teaches not his son a trade is as if he taught him to be a thief.” And another says, “He that has a trade in his hand is as a vineyard that is fenced.” An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome,2Co 11:7; 2Th 3:8; 2Th 3:9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (v. 26), and he owns that they had been his helpers in Christ Jesus, Rom. xvi. 3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, v. 2. Many of the Jews of the dispersion were seated in that country, as appears 1 Pet. i. 1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Csar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God’s heritage was as a speckled bird, the birds round about were against her, Jer. xii. 9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people–assiduo tumultuantes; and that it was impulsore Christo–upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.

      II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.

      1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa. i. 18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa. xli. 21. Paul was a rational as well as a scriptural preacher.

      2. He persuaded them—epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God’s sake, for their own soul’s sake, for their children’s sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat–He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.

      3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (v. 5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (2 Cor. v. 14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.

      III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, v. 6.

      1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5; Rev 13:6. To justify their infidelity, they broke out into downright blasphemy.

      2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (v. 5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (v. 6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, ch. xiii. 51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ’s blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and ch. xx. 26, he plainly refers to Eze 33:8; Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: “Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it.” If any thing would frighten them at last into a compliance with the gospel, surely this would.

      3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. “We would have gathered the Jews (Matt. xxiii. 37), would have healed them (Jer. li. 9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will.” Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy,Rom 11:12; Rom 11:14.

Fuente: Matthew Henry’s Whole Bible Commentary

To Corinth ( ). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

Fuente: Robertson’s Word Pictures in the New Testament

Found. “A Jewish guild always keeps together, whether in street or synagogue. In Alexandria the different trades sat in the synagogue arranged into guilds; and St. Paul could have no difficulty in meeting, in the bazaar of his trade, with the like – minded Aquila and Priscilla” (Edersheim, ” Jewish Social Life “).

Fuente: Vincent’s Word Studies in the New Testament

PAUL AT CORINTH, TENT-MAKING V. 1-3

1) “After these things Paul departed from Athens,” (meta touta choristheis ek ton Athenon) “After these things had occurred Paul parted from and went out of Athens,” that is after the encounter at Mars’ Hill, the salvation of several souls, and perhaps their formation of a church, demonstrating that the Lord’s word, when sown or shared, produces good results, Isa 55:10-11; Ecc 11:1-6.

2) “And came to Corinth; (elthen eis Korinthon) “And came into Corinth of his own choosing,” some forty-five miles south of Athens. The Acropolis of one city may be seen from that of the other on a clear day. A 2,000-foot high citadel rock (mountain) on its south side rises above the sea. The city was a Roman colony located on a narrow isthmus between the Ionian and Aegean Seas. It was a city of commerce with a large Jewish population, perhaps enlarged when Claudius banished all Jews from Rome, shortly before Paul’s arrival in Corinth. While Athens was wholly given over to idolatry, the city of Corinth was almost wholly given over to a refined sensuality, that embraced grave immorality, even as a part of religious acceptance, Act 17:2; 1Co 5:1-4.

Fuente: Garner-Howes Baptist Commentary

−

1. This history is worthy to be remembered even for this one cause, because it containeth the first beginning of the Church of Corinthus, which, as it was famous for good causes, both because of the multitude of men, and also because of the excellent gifts bestowed upon them, so there were in it gross and shameful vices. Furthermore, Luke showeth in this place with what great labor, and how hardly, Paul did win the same to Christ. It is well known what a rich city Corinthus was by reason of the noble mart, how populous, how greatly given to pleasure. And the old proverb doth testify that it was sumptuous and full of riot: All men cannot go to Corinthus. When Paul entereth the same, what hope, I pray you, can he conceive? He is a simple man, unknown, having no eloquence or pomp, showing no wealth or power. In that that huge gulf doth not swallow up his and desire which he had to spread abroad the gospel, by this we gather that he was furnished with wonderful power of the Spirit of God; and also that God wrought by his hand after a heavenly manner, and not after any human manner. Wherefore he boasteth not without cause, that the Corinthians are the seal of his apostleship, ( 1Co 9:2.) For they be twice blind, who do not acknowledge that the glory of God did more plainly appear in such a simple and base kind of dealing; and he himself showed no small token of invincible constancy, when, being vexed with the mocks of all men, (as the proud did contemn him,) he did notwithstanding stay himself upon God’s help alone. But it is worth the labor to note all the circum-stances, as Luke setteth down the same in order. −

Fuente: Calvin’s Complete Commentary

THREE IMPORTANT CENTERS

Act 18:1-28.

PAUL is a restless spirit! We seldom have it recorded he slept, or sat, or stood. He is a man of motion! He is always coming or going. He is always speaking and preaching. When he comes, he comes to preach. When he goes, he goes to preach. When he ceases speaking to the people of one city, it is that he might hasten to speak to the people of another. That is why it is written, Paul departed from Athens, and came to Corinth.

This chapter will see the Apostle touch several centers. Three of these stand out as cities of importance, centers of influence; and it will be interesting to watch the work of Paul in each.

PAUL AT CORINTH

He came to Corinth. This was the city on the isthmus between the ean and Ionian seas. It was the capital of the Roman province of Achaia. After it had lain in ruins for one hundred years, Caesar rebuilt it, and the proconsul established his residence there. It was a city of splendid size and of mercantile and commercial importance, with a great Jewish population.

The country field is not to be despised! But Paul knew how certainly the city influenced all the territory round about. He deliberately chose, therefore, to strike the city centers. He seemed to believe positively that from such centers the Gospel could best radiate its sacred influence, and from such centers that influence would be felt most afar.

The language of the text leads one to reflection upon several facts.

Here he was a guest to Jewish citizens. Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, driven out from Rome, had taken residence in Corinth. Their house was open to him. Whether he had known them previously and came thither at their invitation, the text does not tell us, but it does declare that they were of the same crafttent-makers all. They had, then, a common bond of fellowship. There is a certain amount of companionship in crafthood. In a measure, society is not only divided into social classesupper and lower, aristocratic and plebian, rich and poorbut it is divided, also, into professional classes. The doctors are a class; the lawyers are a class; the farmers are a class; the preachers are a class; the grocery men are a class, and comradeship grows out of craft itself. You are interested in all professions, but you are especially interested in the man who follows your trade and engages in your calling. You have much in common with him. Conversation is easy; mutual understanding is ready.

We may be surprised to find that Paul was a tentmaker. We hardly expected the orator to engage in such humble work. We hardly looked for the member of the Sanhedrin to know and follow such a calling; but let it not be forgotten that the Jews of Pauls day were more intelligent than the Gentiles of ours. Every man of them brought up his son to follow some particular calling out of which he could get a living, and just on that account the humble callings often contributed to the highest professions and started men on the way to superior attainments. It is so, even now. The hard-working apprentice, the sun-browned yokelthey will be the men of tomorrow. In making a tent or tilling a farm, strides may be rapid to the noblest professions. The greatest school of life is the school of labor. The college of all colleges is the institution of employment. The man who fails to learn the first lesson of life, In the sweat of thy face shalt thou eat bread, will never be apt in the later lessons.

Here, also, Jews hated him. For when he reasoned in the synagogue every sabbath, and testified to the Jews that Jesus was Christ, they opposed him, set themselves in opposition and blasphemed against him.

One proof of the divinity of the Gospel is in the reaction it affects in men. Truly, it is a savour of life unto life, or of death unto death. Men who hear it will either become Aquilas, Timothys, Silases, or they will gnash their teeth in opposition. The longer the true minister lives, the more he appreciates the hatred of the unregenerate heart and of the sin-loving soul against the Gospel.

One often wonders whether the times have grown worse, or whether it is just because he has grown older that he discovers such intense bitterness against the Book and against the Lord. Possibly both facts are effective here. Doubtless, as the centuries roll on, evil men do wax worse and worse, as the Bible said they would; and doubtless the man who listened with a certain degree of complacency to the youth, will bitterly fight back, when the man in maturity of years and experience brings him under the condemnation of the Gospel.

It seems to me I find that the men who hate my Gospel most are not young men, but men of my own age. They are affronted by the fact that one of equal competence and kindred experience with them should not entertain their views. Then, if you happen to be of the same people nationally, the affront is felt the more deeply.

Paul was a Jew, and they were Jews who opposed themselves and blasphemed, until he said, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles. Follow him, however, and you will find that while he goes to the Gentiles, he does not quit the Jews.

He will be heard by both Jew and Gentile. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing, believed, and were baptized. The Gospel was never intended for classes merely; it was never meant for any one nationality; it was never intended to reach but a single continent, or be preached and heard in only one tongue. The day of Pentecost was, in many respects, both an ensample and a symbol; and the circumstance that the men of many nations and tongues heard every one in that tongue where he was born, was symbolic of the sacred intent. The great commission literally carries out that thought, Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. As God is no respecter of persons, so the Gospel cannot be; as with Christ there was neither Jew nor Gentile, so Christianity cannot be partial. It is the power of God unto salvation to every one that believeth. So it proved at Corinth. Pauls ministry there was a ministry of the Spirits preaching. The Lord, in a night vision, commanded him to speak and not to hold his peace, declaring, For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. God knows His own before they are His own. He knows the end from the beginning. He knows who will come to Him. He can command and even count before regeneration takes place. Go back to Corinth in a few years and you will find a great church therea literal fulfillment of the prophetic words, I have much people in this city. In fact, ere Paul left, that church existed and was efficient, for he continued there a year and six months teaching the Word of God among them; and even that was not the end, for when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and left him to whatever mercy they might mete out to him and Sosthenes, to the severity of the Greeks; and being indifferent to the fate of both, they quit not the city on that account, and Paul after that tarried there yet a good while before he took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, his noblest hosts.

PAUL AT EPHESUS

We will not stop to pass comment upon his shorn head. There are those that believe that this shorn head refers to Aquila. Personally, I am inclined to think that Paul himself had taken a vow, and was in the act of carrying the same out when he came to Ephesus. Now Ephesus, the capital of the Roman province of Asia, was a city of importance. Its size in commercial importance, its philosophers, the fact that Paul here established a church and that one of the letters of Paul was written to the same people, and finally the council at Ephesus, in which was passed upon the great fundamentals of the Christian faiththese were all incidents urging the Apostles visit, or fruits growing out of the same. His work here impresses us with certain specific features.

He entered the synagogue to speak. Like his Master, that was his custom. The synagogue had been to him the place of religious training, and equally the place of spiritual opportunity. Habit is as effective when it works in the realm of church attendance as in any other. The man who has long gone to the House of God finds it difficult to keep away from the same, and the man who has been blessed in that place in his own soul, will want to carry the message for the souls of others who gather there. The synagogue had much to do with making Paul, perhaps more than any other institution. In fact, the sanctuary has more to do with the making of men now than any other institution. We know that there are men who succeed eminently and seldom or never see the inside of a sanctuary, but that is not to say that the sanctuary had nothing to do with their making. Even in their cases the old mother and father got their spiritual sustenance in the sanctuary and drew their moral strength from that source, and their influence and guidance and counsel, determined by the sanctuary, is seen in the life of the child. In all probability, there is not a degenerate in America today who is not a bit better and a bit nearer God than he would have been had there been no sanctuary. Somewhere back, his ancestors attended upon its services, practiced the virtues of its precepts and passed on to posterity riches that have never been measured, good that can never be imagined.

His stay at Ephesus was short. He speedily bids them farewell, saying, must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. The man who truly abandons himself to the Spirits leading is tied to no locality and is held by no measurements of time. He must go at the Spirits call and where the Spirit leads.

Back in the eighth chapter of the Book of Acts we had an illustration of what we mean. If ever a man seemed to be in the right place, Philip in Samaria seemed to be that man, and if there ever seemed a reason for abiding, Philip had the reason.

The blessing of God was upon him and

people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.

And there was great joy in that city (Act 8:6-8).

But into the very midst of that revival

the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gam, which is desert. And he arose and went (Act 8:26).

There is the Spirits man. Place is nothing to him. The voice is everything! Success is not to be set up against the still small whisper of the Holy One.

Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain.

Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

For that ye ought to say, If the Lord will, we shall live, and do this, or that (Jas 4:13-15).

He continued his journey, and also his speech.

And he sailed from Ephesus. And when he had landed at Caesarea, and gone up, and saluted the church. Every town visited was to Paul an opportunity. In fact, every person with whom he fell into company loomed as a possible convert. We know ministers who are waiting for a church to call them in order that they may have something to do, when the truth is that the world around them involves Gods commission and passionate appeal. We know laymen who complain because the pastor does not put them to any task, and yet they share rooms daily with the unsaved and never say a word. What church agreed to support Paul while he talked? What pastor set Paul busy pleading with his fellows? There is a far higher appointment than any pastor can give, and a far greater opportunity than any church can afford. That appointment is from the heavens, and that opportunity is in the earth, and Paul knew how to appropriate both.

PAUL AT ANTIOCH

How simple the phrase, He went to Antioch, and yet, how important the announcement! Follow now to see what will come to pass!

He made Antioch the center of a circuit. It was not merely a starting point; it was a focal point. He went in that way. He spent some time there. Every church ought to have a focal point. Every city ought to be a center. The focal point should direct men to missions all about. The center should radiate to a large circumference. It is foolish of men to say, We are looking for fields of service. All such need to do is to open their eyes, They are white already to harvest.

Some years ago a student of the Northwestern Bible School went over to St. Paul, carefully canvassed certain neglected sections, and found one with thousands of people in it and no Gospel being preached. He discovered an old and closed-up church. He secured it, opened it, announced services in it, and in a few months a new house had been built, a congregation gathered, and a whole community stirred. There are thousands of such neglected spots even in the most evangelized lands, and tens of thousands of them on foreign shores. The need of the hour is not appointment, and it is not opportunity. The need of the hour is a Paul. Appointments will be found; opportunities will be utilized. They are as common as snowflakes in the Northwest at midwinter. For Paul went over all the country in order to strengthen all the disciples. He was followed by a certain Jew. A certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. 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. Undoubtedly Pauls presence in Ephesus attracted Apollos there. He had an open mind; he had a receptive spirit, but he was conscious of his defects; and when Aquila and Priscilla, Pauls companions, heard him, they saw the promise in him and immediately applied themselves to the task of teaching him the way of God more perfectly. That is complimentary to Aquila and Priscilla, but more complimentary to their student. He was teachable; he was tractable! He did not think he knew it all. He was keenly appreciative of those who proposed to impart to him additional truths. Such a student is a man of promise! Fortunate is the elder who finds him!

By this man he was mightily reinforced. For he [Apollos] mightily convinced the Jews, and that publickly, shewing by the Scriptures that Jesus was Christ. What work in the church is so beautiful as the aid youth lends to age, and what impression is so profitable as the impression age lends to youth? Gods ways are the ways of wisdom. He sobers youth by the fellowship of age and he makes the old man young by the fellowship of youth, and he gets the latter ready to carry forward the work of the former. Moody is gone, but a Rader and a Philpott have come. Paul passes, but Apollos and Timothy and Titus are coming on. Such is the Divine wisdom and such is the Divine plan! Our ascended Lord gave gifts to menprophets, apostles, pastors, teachers, and evangelists. One sows, another reaps, but the harvest is unto the Lord!

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL REMARKS

Act. 18:1. Paul.Omitted in the best texts. How long the Apostle stayed in AthensWeiseler suggests fourteen days; Ramsay, three or four weeksand how he came to Corinth, whether by land or sea, cannot be determined.

Act. 18:2. Aquila born in Pontus.Or, a man of Pontus by race. Though Pontius Aquila was a noble Roman name (compare Pontius Pilate), there is no ground for supposing that Luke has here fallen into a mistake. Ramsay suggests that Aquila may have been a freedman, since a freedman of Mcenas was called (C. Cilnius) Aquila. That Aquila was born in Pontus Act. 2:9 and 1Pe. 1:1 render probable. Possibly his real name was Onkelos, but the Onkelos who translated the old Testament into Greek lived half a century later. Priscilla.Diminutive for Prisca (Rom. 16:3). That she was more energetic than her husband has been inferred (Ewald, Plumptre, Farrar) from her being mentioned first in several places (Act. 18:26; Rom. 16:3; 2Ti. 4:19). Claudius.The fourth Csar of Jewish origin (4154 A.D.), a son of the elder Drusus, and therefore the nephew of Tiberius (see Act. 11:28). During the last years of his reign the Jews were expelled from RomeJudos impulsore Chresto assidue tumultuantes Rom expulit (Suetonius, Claudius, 25). Schrer thinks the occasion of this edict was the violent controversies which then prevailed among Roman Christians about the person of Christ (Riehms, Handwrterbuch des Biblischen Altertums, art. Claudius).

Act. 18:3. Tentmakers.I.e., not weavers of, but makers of tents from hair cloth. Most of the Rabbis had a trade by which they could earn their living. Hillel was a hewer of wood, Johanan a shoemaker, Nanacha a blacksmith; Jesus was a carpenter. The Jews after the exile held manual labour in high esteem. The man who neglected to teach his son a trade, said Rabbi Judas, practically taught him to be a thief.

HOMILETICAL ANALYSIS.Act. 18:1-4

Paul at Corinth; or, Meeting with New Friends

I. His arrival in the city.

1. His departure from Athens.

1. When? After these thingsi.e., after the incidents recorded in the preceding chapter, his survey of the idolatrous city, and his address to its leading philosophers and counsellors, though how long after cannot be ascertained.

2. Why? Because the character of his mission required him to move on, but chiefly because in that renowned capital of philosophic triflers and superstitious idol-worshippers the good seed of the kingdom, which it was his business to sow, had found no congenial soil. It may be that Paul felt disappointed and disillusioned by his experience in Athens, and recognised that he had gone far enough in the way of presenting his doctrine in a form suited to the current philosophy; it may even be that this was the reason why, on reaching Corinth, he no longer spoke in the philosophic style (Ramsay); it would, however, be an error to conclude that Paul left behind him in Athens no converts (see Act. 17:34), as undoubtedly a Christian Church was eventually established there.

3. How? Alone as to companionship, Luke having remained behind at Philippi, and Silas and Timothy at Bera, or Silas at Bera and Timothy at Thessalonica; or, if these latter had previously come to Athens, they were again on the way back to Macedonia (1Th. 3:2), or had not yet returned from it (Act. 18:5). Sad as to his feelings, since he could not fail to be depressed at the decidedly cold reception which had been given to his gospel of a crucified and risen Saviour by the Gentile Pharisaism of a pompous philosophy (Farrar).

2. His journey towards Corinth. Whether he sailed from the Pirus to Cenchrea, a voyage of five hours across the Saronic bay, or travelled on foot the forty miles which separated the two cities, cannot be determined. Farrar suggests that the poverty of the apostles condition, his desire to waste no time, and the greatness of his own infirmities, render it nearly certain that the sea route was that selected; but against this stands the circumstance that when he sailed from Bera to Athens the brethren did not suffer him to go without a convoy (see Act. 17:14-15), whereas he was now alone.

3. His entrance into the city. This, which took place in A.D. 50, say Conybeare and Howson, was like passing from a quiet provincial town to the busy metropolis of a province, and from the seclusion of an ancient university to the seat of government and trade (The Life and Epistles of Paul, i. 355). Situated on the isthmus between the Ionian and gean seas, Corinth was in Pauls day the political capital of Greece, and the seat of the Roman proconsul. It was not the ancient Corinththe Corinth of Periander, or of Thucydides, or of Timoleonthat he was now entering, but Colonia Julia or Laus Juli Corinthus, which had risen out of the desolate ruins of the older city (Farrar, The Life and Work of St. Paul, i. 554). The older city had been destroyed in B.C. 146 by the Romans under Mummius; the newer town was in B.C. 44 constructed by Julius Csar, who sent thither a Roman colony, consisting principally of freedmen (Strabo, viii. 6), amongst whom were no doubt great numbers of the Jewish race (Lewin). Distinguished for its wealth, the Julian city was no less renowned for its profligacy, the verb, to Corinthianisei.e., to live like the Corinthians, having been from the days of Aristophanes used to describe a life of luxury and vice. Its temple of Aphrodite had a thousand courtesans for its priestesses. Its Isthmian games periodically attracted towards it, if all the athletes and geniuses, without doubt also all the scoundrelism of the empire. In short, as Farrar well expresses it, Corinth was the Vanity Fair of the Roman empire, at once the London and the Paris of the first century after Christ.

II. His lodging in the city.

1. The names of his hosts. Aquila and Priscilla, diminutive for Prisca (Rom. 16:3, R.V.). Probably Prisca was of higher rank than her husband, for her name is that of a good old Roman family (Ramsay). (For conjectures as to who Aquila was, see Critical Remarks.) The historian introduces him as a Jew, born in Pontus (see on Act. 2:9), who had lately come from Rome in consequence of Claudiuss edict (A.D. 50), which had banished all Jews from that city because, according to Suetonius, they were continually making a disturbance, being impelled thereto by one Christ (see Critical Remarks.)

2. The attractions they had for him.

(1) They were Jews, and Paul never ceased to cherish a warm regard for his kinsmen according to the flesh. Even when they hated him the most fiercely he loved them the most tenderly (Rom. 9:3; Rom. 10:1).

(2) They were tent-makersi.e. of the same craft as himself. Every Jew was required to learn a trade, and that followed by Aquila and his wife was not the weaving of goats hair into cloth, but the manufacturing of that cloth into tents. Such cloth was woven in both Cilicia, from which Paul came, and Pontus, to which Aquila belonged.

(3) Whether they were Christians before Paul met them (Kuinoel, Olshausen, Neander, Hackett, Spence, Farrar), or were converted by him in Corinth (De Wette, Meyer, Alford, Holtzmann), is debated. The former opinion is certainly not impossible, since the gospel may have been, and probably was, carried to Italy by some of the sojourners from Rome who had been converted at Pentecost (Act. 2:10). Yet as Luke does not represent them as having been Christians when Paul met them, the latter idea is quite as probable.

III. His occupation in the city.

1. He worked for a living to himself (see 1Co. 9:6; 2Co. 11:7). This

(1) of necessity, because, to begin with at least, he had no Christian converts to whom he could look for support, and because he declined to live by charity while his own hands could minister to his necessities; and

(2) of choice, because, as a rule, he preferred not to be burdensome to those he taught. Already he had observed this custom in Thessalonica (1Th. 2:9; 2Th. 3:8), and afterwards he followed it in Ephesus (Act. 20:34). Whether he worked for a wage or as a partner is left unrecorded; but in either case the profits were probably not large (2Co. 11:9). It was a time of general pressure, and though the apostle toiled night and day, all his exertions were unable to keep the wolf from the door (Farrar).

2. He preached the gospel to others free of charge.

(1) In the customary placethe city synagogue, where the Jews, who had there long established a residence or recently found a refuge, were wont to assemble.
(2) At the usual timeson the Sabbaths, Paul probably requiring the weekdays to provide for himself things honest in the sight of men.
(3) After his peculiar fashionwith skilful argument and reasoning, proving out of the Scriptures that Jesus was the Christ.
(4) To his ordinary audiencea mixed assembly of Jews and Greek proselytes.
(5) With the old effectthat he persuadedi.e., won over to believea number of both classes of his hearers.

Lessons.

1. The providence of God in fetching Aquila and Paul to Corinth at the same timeAquila to lodge Paul, and Paul to convert or establish Aquila.
2. The facility with which Gods people can recognise each other even in a foreign country.

3. The power of the gospel to secure converts even in a debauched and drunken city like Corinth (1Co. 6:11).

4. The duty of all, not excepting ministers, to provide things honest in the sight of men.
5. The dignity of labour.
6. The glory of being a Christian.

HINTS AND SUGGESTIONS

Act. 18:2. Aquila and Priscilla.

I. Husband and wife.A beautiful example of the marriage union.

II. Joint workers in trade.A happy illustration of individual independence and family co-operation

III. Willing entertainers of Paul.A bright specimen of hospitality and kindness.

IV. Fellow-believers in Christ.Whether before or after they met Paul, they became Christians. A sweet instance of the marriage union being sanctified by grace.

V. Earnest teachers of Apollos (Act. 18:26).A noble pattern of Christian zeal.

Act. 18:3. Paul in Aquilas Workshop.

I. An example of manly independence.Rather than depend on others, the apostle would work for his living (1Th. 4:11).

II. A pattern of Christian humility.Though an apostle he did not disdain to labour with his hands (2Th. 3:12).

III. An illustration of sincere piety.Providing things honest in the sight of men (2Co. 8:21).

IV. An instance of religious zeal.Diligent in business, fervent in spirit, serving the Lord (Rom. 12:11).

Act. 18:2-3. Aquila and Paul; or, Christian Companions.

I. Are always desirable, but especially in strange cities.

II. Are often providentially brought together.As in the case of Aquila and Paul.

III. Are commonly helpful to one another. As these were.

IV. Are mostly parted with regret. As doubtless these were when Paul left Aquila and his wife at Ephesus (Act. 18:19).

Act. 18:2-4. Christian Journeymen on their Travels.

I. The dangers in the foreign country.The temptations in luxurious Corinth.

II. The acquaintance by the way.Aquila meeting with Paul.

III. The work at the trade.Honest toil a great safeguard against temptation.

IV. The care for the soul.Sanctification of the Sabbath and worship of God.From Gerok.

Act. 18:3-4. Work and Worship; or, Week-days and Sabbath-days.

I. Week-days for work and Sabbath-days for worship.This their distinctive characters. All attempts to reduce both to one platform unscriptural, and therefore foredoomed to failure. As the work of week days must not be encroached upon by worship, so the worship of Sabbath-days must not be hindered by work.

II. As the work of week-days does not exclude worship, so the worship of Sabbath-days must not exclude work.If week-day work prevents worship, then week-day work is excessive. If Sabbath worship leaves no room for works of necessity and mercy, then Sabbath worship is in danger of becoming burdensome as well as formal.

III. Week-day work should prepare for Sabbath worship, and Sabbath worship for week-day work.The man who has spent his week-days in unlawful idleness is not likely to employ his Sabbath in worship. He who devotes Sabbath to the duties of religion is most likely to prove a vigorous, industrious, and faithful worker throughout the week. Weekly labour creates hunger and thirst after Sabbath-rest and Sabbath-fare. Sabbath sanctification imparts strength and pleasure to the daily work of the week.Gerok.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

16.

IN CORINTH. Act. 18:1-17.

Act. 18:1

After these things he departed from Athens, and came to Corinth.

Act. 18:2

And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them;

Act. 18:3

and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.

Act. 18:4

And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.

Act. 18:5

But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ,

Act. 18:6

And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

Act. 18:7

And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.

Act. 18:8

And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

Act. 18:9

And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace:

Act. 18:10

for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.

Act. 18:11

And he dwelt there a year and six months, teaching the word of God among them.

Act. 18:12

But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment-seat,

Act. 18:13

saying, This man persuadeth men to worship God contrary to the law.

Act. 18:14

But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:

Act. 18:15

but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters.

Act. 18:16

And he drove them from the judgment-seat.

Act. 18:17

And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.

Act. 18:1 As we have said, Paul left Athens as he had entered, alone. One could go either by land or by sea from Athens to Corinth. The distance by land was about forty miles. It was a five hour voyage by sea. Since the sea would afford the least difficulty and since there were a number of towns through which Paul would have passed going by land, we believe he sailed across the brief span of water that separated the two towns.

674.

How far was it from Athens to Corinth by land? By sea?

Act. 18:2-3 When Paul arrived in Corinth he was practically without funds, nor would he take aught from the Corinthians. It was only after quite a stay in this place that Silas and Timothy came to him with an offering from Philippi. During the intervening time Paul worked at his trade as tentmaker. He was fortunate enough to find lodging with a couple of the same trade, Aquila and Priscilla. Aquila was born in Pontus (one of the many provinces of what has come to be known as Asia Minor). He moved from his native home to Rome. He had but lately been evicted from this place along with all other Jews by a decree issued by the Emperor Claudius. It seemed that some stir had been caused in the Jewish quarter by one Chrestus (a corruption of the name Christ). Rather than investigate the uprising the Emperor, who had no particular liking for the Jews, blamed them all and sent them all from the city. This decree soon became a dead letter however, for all the Jews did not leave and many of them soon returned. Aquila and wife were among those who left. They found in Corinth a ready opportunity for their work.

Corinth is situated on a peninsula and has two seaports. The town had been populated through the efforts of Julius Caesar with a great many retired soldiers and freedom. These were placed here to protect and maintain the city in keeping with the desires of its founder. Being situated strategically as a coast town, there were people of all nations to be found on its streets and trading in its shops. Add to this the fact that the religion of Corinth had fallen into the deification of lust and you can see that it would be small wonder that Paul needed encouragement from the Lord. (Cf. Act. 18:9.)

675.

What was the first difficulty that faced the Apostle upon arriving in Corinth?

676.

Who helped Paul in a financial way while in Corinth?

677.

Tell two facts about this man Aquila.

678.

Why were the Jews forced to leave Rome?

679.

Why would it be likely that tentmakers could find a job in Corinth?

680.

Why would encouragement be needed to preach the gospel in Corinth?

Act. 18:4 Aquila and Priscilla were evidently Christians when Paul met them. At least no word is given of their conversion and we do find them later laboring for Christ in Ephesus. (Cf. Act. 18:19). No real adequate knowledge of Pauls two years labor here can be obtained without a careful reading of his two epistles to the Corinthian church. Even though Luke is very brief in his comments on the work, his description is none the less very complete. While laboring night and day in this town Paul spoke to all that came unto him and of course, once a week he reasoned in the synagogue . . . While in Corinth he later stated he was determined to know nothing among them but Jesus Christ, and Him crucified. As he thus preached in the Jewish assemblies he attracted a number of Gentiles and some Jews to his new message.

Lest we hurry over these verses and others which describe Pauls labors in the word, let me pause to reflect on the real physical, moral and spiritual effort that was here put forth by this man of faith and prayer. What an example for us that we, too, might spend and be spent for the same gospel.

681.

Describe briefly the labors of Paul in Corinth. How could you obtain a complete knowledge of his work there?

Act. 18:5 When one day Paul was joined by the welcome presence of Silas and Timothy from Macedonia, he was even better able to labor for the Lord. It would seem that as Paul searched the Old Testament scriptures in light of the need of the Jews and the obvious fulfillment of these scriptures he was constrained to testify to the Jews that Jesus was their anointed one or Christ.

682.

What is meant by the little phrase constrained by the word? (Act. 18:5)

Act. 18:6 As the Jews were thus pressed to face the issue, they opposed themselves and blasphemed. What a descriptive sentence: They opposed themselves and blasphemed. Their objection in reality was not to Paul nor to the scripture, but a contradiction of their own true belief. Their railing and words of opposition were only a rejection of that which they really needed and wanted. But unto this day . . . . a veil lieth upon their heart. (1Co. 3:15)

Paul made a public declaration of his response to these Jews. It probably happened in the synagogue. He shook out his raiment and said unto them, Your blood be upon your own heads. I am clean; from henceforth I will go unto the Gentiles. It was not that Paul was never again to preach to the Jews, for we find him later so doing, but his mission to them first was finished. He was now to turn his ministry unto the uncircumcised. At least this was so in Corinth.

683.

What is the meaning of opposed themselves and blasphemed?

684.

Why shake out his raiment?

685.

Did Paul ever preach to the Jews again? If so, why say: from henceforth I will go unto the Gentiles?

Act. 18:7-8 But note the irony of it all. Paul left the synagogue, but to go where? Next door! And what influence did this message have on the synagogue? Crispus, the ruler of the synagogue, believed in the Lord with all his house. This man, Paul baptized personally (1Co. 1:14). Relations must have been exceedingly delicate between the two groupsthose who met so close together. The wisdom of such action would have to be determined by its fruits. (Cf. Mat. 11:19). The conversion of the Corinthians described in Act. 18:8 b was surely not without opposition from these Jews.

To be called a Corinthian in Pauls day would be equaled today by calling a man a drunkard or a woman a prostitute. Such was the reputation of this town. So when we read that Many of the Corinthians hearing, believed, and were baptized it was a real victory for the gospel. At the same time there was potentially present a great problem, yea, todays problem . . . backsliding.

686.

Show the irony of his decision. Was this a wise thing to do? What does Mat. 11:19 say about it?

687.

Why is it such a victory for the gospel to read that many of the Corinthians became Christian?

Act. 18:9-10 The Lord of the harvest had a real plan for this wild, wicked city. There were many potential children of God in the markets, shops, the houses of this place. If Pauls stay in Corinth was going to be like his previous efforts he would be about ready to depart now that Timothy and Silas had arrived. They could stay here with the brethren as they had in Thessalonica, Berea and Athens. But one night the Lord altered this program.

It would seem from what the Lord told him that Pauls decision to move on was not only because his two helpers had arrived, but because of the Jews intense hatred for him and lest they harm him physically. The Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace; for I am with thee, and no man shall set on thee to harm thee; for I have much people in this city.

688.

In what sense did God have people in Corinth?

Act. 18:11 For one year and six months the word of God sounded forth from the house hard against the synagogue. How we can glory in this little phrase teaching the word of God among them. We do not know just how he did it, but that he did we are certain. In this is the salvation of the world and the church: no teaching, no salvation. It is the task of every preacher and Christian worker to be more than a mere public proclaimer. He must be a preacher both publicly and privately.

689.

What were Pauls original plans and how were they altered?

690.

What is needed today for the salvation of the world and the church?

Act. 18:12-16 And how is it that Paul came finally to leave Corinth? Well, it happened this way: A new proconsul named Gallio came into office and the Jews felt that by taking advantage of his inexperience they could turn the public opinion against Paul. For some reason they never tried this plan on the proconsul who preceded Gallio, possibly because they knew they had no real cause. According to history, Gallio was a very good and wise man. He was the brother of Senca who referred to him as sweet Gallio and said: No mortal man is so sweet to any single person as he is to all mankind. The Jews had not reckoned with the wisdom of this man for he no sooner heard their charges than he saw through their subtle plan. They would have no case with this man unless some law of Rome had been violated, hence the Jews cry: To worship God contrary to the law. This was only a half truth. The insinuation was the law of Rome, but they knew, and so did Gallio, that it was their law that troubled them. He told them as much, and further stated that he had no interest whatsoever in these matters. So, before the apostle could say a word, or the Jews could speak further, the governor commanded his soldiers to clear the court. Out from the presence of the judge went the chagrined and infuriated Jews.

691.

How did the Jews plan through Gallio to rid themselves of Paul?

692.

What was the insinuation of the Jews? What was their real objection?

693.

How did Gallio rid himself of the Jews?

Act. 18:17 Remember Crispus, the ruler of the synagogue? Well, here is mention made of his successor, Sosthenes. The soldiers had no sooner cleared the court than they took hold of this one who evidently was the leader in this wicked farce and gave him the beating he so rightly deserved. These Greek soldiers knew that the whole thing was unjust; they were exasperated beyond control. Gallio looked on while the incident took place, but it made little difference to him how his soldiers chose to amuse themselves.

694.

Why beat Sosthenes? Why didnt Gallio stop them?

Fuente: College Press Bible Study Textbook Series

XVIII.

(1) And came to Corinth.The journey may have been either by land along the Isthmus of Corinth, or by sea from the Pirus to Cenchre. The position of Corinth on the Isthmus, with a harbour on either shore, Cenchre on the east, Lechum on the west, had naturally made it a place of commercial importance at a very early stage of Greek history. With commerce had come luxury and vice, and the verb Corinthiazein= to live as the Corinthians, had become proverbial, as early as the time of Aristophanes (Frag. 133), for a course of profligacy. The harlot priestesses of the Temple of Aphrodite gave a kind of consecration to the deep dyed impurity of Greek social life, of which we find traces in 1Co. 5:1; 1Co. 6:9-19. The Isthmian games, which were celebrated every fourth year, drew crowds of competitors and spectators from all parts of Greece, and obviously furnished the Apostle with the agonistic imagery of 1Co. 9:24-27. Less distinguished for higher culture than Athens, it was yet able (standing to Athens in much the same relation as Venice did to Florence from the 13th to the 16th century) to boast of its artists in stone and metal (Corinthian bronze was proverbial for its excellence), of its rhetoricians and philosophers. On its conquest by the Roman general Mummius (B.C. 146), many of its buildings had been destroyed, and its finest statues had been carried off to Rome; and it was a Roman jest that the general had bound the captains of the ships that carried them, to replace them in case of loss. A century later, Julius Csar determined to restore it to its former splendour, and thousands of freed-men were employed in the work of reconstruction. Such was the scene of the Apostles new labours, less promising, at first sight, than Athens, but, ultimately, far more fruitful in results.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(1) There can be no doubt that the vow was that of the temporary Nazarite, as described in Num. 6:1-21. It implied a separation from the world and common life (this was the meaning of the word Nazarite), and while under the vow the man who had taken it was to drink no wine or strong drink, and to let no razor pass over his head or face. When the term was completed, he was to shave his head at the door of the Tabernacle, and burn the hair in the fire of the altar. It will be noted that the Nazarites in Act. 21:24, who are completing their vow, shave their heads. Here a different word (shorn) is used, which is contrasted with shaving in 1Co. 11:6. It was lawful for a man to have his hair cut or cropped during the continuance of the vow, and this apparently was what St. Paul now did. But in this case also the hair so cut off was to be taken to the Temple and burnt there, and this explains the Apostles eagerness by all means (Act. 18:21) to keep the coming feast at Jerusalem.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 18

PREACHING IN CORINTH ( Act 18:1-11 )

Its very position made Corinth ( G2882) a key city of Greece. Greece is almost cut in two by the sea. On one side is the Saronic Gulf with its port of Cenchrea and on the other is the Corinthian Gulf with its port of Lechaeum. Between the two there is a neck of land less than five miles across and on that isthmus stood Corinth. All north and south traffic in Greece had to pass through Corinth because there was no other way, Men called her “The Bridge of Greece.” But the voyage round the southern extremity of Greece was a voyage of great peril. The southernmost cape was Cape Malea and to round it was the equivalent of rounding Cape Horn. The Greeks had a proverb, “Let him who thinks of sailing round Malea make his will.” Consequently the east to west trade of the Mediterranean also passed through Corinth, for men chose that way rather than the perilous voyage round Malea. Corinth was “the market place of Greece.”

Corinth was more than a great commercial centre. She was the home of the Isthmian Games which were second only to the Olympic Games.

Corinth was also a wicked city. The Greeks had a verb, “to play the Corinthian,” which meant to live a life of lustful debauchery. The word “Corinthian” came into the English language to describe in regency times a reckless, roistering buck. In Greece if ever a Corinthian was shown on the stage he was shown drunk. Dominating Corinth stood the hill of the Acropolis. The hill was not only a fortress; it was a temple of Aphrodite. In its great days the temple had one thousand priestesses of Aphrodite who were sacred prostitutes and who, at evening, came down to the city streets to ply their trade. It had become a proverb, “Not every man can afford a journey to Corinth.”

This was the city in which Paul lived and worked and had some of his greatest triumphs. When he was writing to the Corinthians he made a list of all kinds of wickedness. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolators, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God.” And then comes the triumphant phrase, “and such were some of you” ( 1Co 6:9-11). The very iniquity of Corinth was the opportunity of Christ.

IN THE WORST OF CITIES ( Act 18:1-11 continued)

18:1-11 After this Paul left Athens and came to Corinth. There he found a Jew called Aquila, who was a native of Pontus, but who had newly arrived from Italy with his wife Priscilla, because Claudius had decreed that all Jews must leave Rome. Paul went in to these people, and, because they had the same craft as he had. he worked with them; for they were leather workers to trade. Every Sabbath he debated in the synagogue and he won over both Jews and Greeks.

When Silas and Timothy came down from Macedonia, Paul proceeded to devote himself entirely to preaching and he kept testifying to the Jews that Jesus was God’s Anointed One. When they opposed him and spoke blasphemous words he shook out his raiment against them and said, “Your blood be on your own head; I am clean; from now on I will go to the Gentiles.” So he removed from there and went to the house of a man called Titus Justus, who was a worshipper of God, and whose house was next door to the synagogue. Crispus, the president of the synagogue, believed in the Lord with all his household. And many of the Corinthians listened and believed and were baptized. The Lord said to Paul in a vision by night, “Stop being afraid; go on speaking and do not be silent, because I am with you and no one will lay hands on you to hurt you, for many people are mine in this city.” He settled there for a year and six months, teaching the word of God among them.

Here we have a vivid light on the kind of life that Paul lived. He was a rabbi and according to Jewish practice every rabbi must have a trade. He must take no money for preaching and teaching and must make his own living. The Jew glorified work. “Love work,” they said. “He who does not teach his son a trade teaches him robbery.” “Excellent,” they said.. “is the study of the law along with a worldly trade; for the practice of them both makes a man forget iniquity; but all law without work must in the end fail and causes iniquity.” So we find rabbis following every respectable trade. It meant that they never became detached scholars and always knew what the life of the working-man was like.

Paul is described as a tent-maker. Tarsus ( G5019) , was in Cilicia ( G2791) ; in that province there were herds of a certain kind of goat with a special kind of fleece. Out of that fleece a cloth called cilicium was made which was much used for making tents and curtains and hangings. Doubtless Paul worked at that trade, although the Greek word used means more than a tent-maker; it means a leather-worker and Paul must have been a skilled craftsman. Always he gloried in the fact that he was a burden to no man ( 1Th 2:9; 2Th 3:8; 2Co 11:9). But very likely when Silas and Timothy arrived they brought a present, perhaps from the church at Philippi, which loved Paul so much; and that present made it possible for him to devote his whole time to preaching. It was in A.D. 49 that Claudius banished all the Jews from Rome and it must have been then that Aquila and Priscilla came to Corinth.

Just when Paul needed it God spoke to him. Often he must have been daunted by the task that faced him in Corinth. He was a man of intense emotions and often he must have had his hours of reaction. But when God gives a man a task to do, he also gives him the power to do it. In the presence of God Paul found his courage and his strength.

IMPARTIAL ROMAN JUSTICE ( Act 18:12-17 )

18:12-17 When Gallio was proconsul of Asia, the Jews got together to make an attack on Paul. They brought him to the judgment seat and said, “This man seduces men to worship God contrary to the Law.” When Paul was going to speak, Gallio said to the Jews, “You Jews, if this were a matter of crime or of wicked misbehaviour I would of course listen with patience to you; but if this is a question of talk and words and a law observed by you, see to it yourselves. I have no wish to be judge of these things.” So he drove them from his judgment seat. And they all took Sosthenes, the president of the synagogue, and beat him before the judgment seat. And Gallio took no account of these things.

As usual the Jews sought to make trouble for Paul. It was very likely that it was when Gallio first entered into his proconsulship that the Jews attempted to get him to act against the Christians, trying to influence him before he was settled in. Gallio was famous for his kindness. Seneca, his brother, said of him, “Even those who love my brother Gallio to the utmost of their power do not love him enough.” and also, “No man was ever as sweet to one as Gallio is to all.” The Jews sought to take advantage of Gallio but he was an impartial Roman. He was well aware that Paul and his friends were not guilty of any crime and that the Jews were trying to use him for their own purposes. At the side of the judgment seat were his lictors armed with their official rods and he ordered them to drive the Jews from his Judgment seat. The King James Version translates the latter part of Act 18:17, “Gallio cared for none of those things.” That has often been taken to mean that Gallio was uninterested, but its real meaning is that he was absolutely impartial and refused to allow himself to be influenced.

In this passage we see the indisputable value of a Christian life. Gallio knew that there was no fault which could be found with Paul and his friends.

THE RETURN TO ANTIOCH ( Act 18:18-23 )

18:18-23 After Paul had remained there many days longer he took leave of the brethren and sailed away to Syria, and Priscilla and Aquila went with him. At Cenchrea he had his head shorn for he had a vow. They arrived at Ephesus and he left them there. He himself went into the synagogue and debated with the Jews. They asked him to stay a longer time but he would not consent to do so, but he took leave of them saying, “God willing, I will come back to you again.” and he set out from Ephesus. When he had landed at Caesarea he went up and greeted the church and then came down to Antioch. When he had spent some time there he went away and he went successively through the Galatian country and Phrygia, establishing all the disciples.

Paul was on the way home. His route was by Cenchrea, the port of Corinth, and thence to Ephesus. Then he went to Caesarea; from there he went up and greeted the church which means that he went up to see the leaders at Jerusalem; after that he went back to Antioch from which he had started.

At Cenchrea he had his head shorn because of a vow. When a Jew specially wished to thank God for some blessing he took the Nazirite vow ( Num 6:1-21). If that vow was carried out in full it meant that for thirty days he neither ate meat nor drank wine; and he allowed his hair to grow. At the end of the thirty days he made certain offerings in the Temple; his head was shorn and the hair was burned on the altar as an offering to God. No doubt Paul was thinking of all God’s goodness to him in Corinth and took this vow to show his gratitude.

THE THIRD MISSIONARY JOURNEY ( Act 18:24-28 )

The story of the Third Missionary Journey begins at Act 18:23. It began with a tour of Galatia and Phrygia to confirm the brethren there. Paul then moved on to Ephesus where he remained for nearly three years. From there he went to Macedonia; he then crossed over to Troas and proceeded by way of Miletus, Tyre and Caesarea to Jerusalem.

THE ENTRY OF APOLLOS ( Act 18:24-28 continued)

18:24-28 A Jew called Apollos, who was a native of Alexandria and a man of culture, arrived in Ephesus. He was able to use the scriptures to great effect. This man had been instructed in The Way of the Lord. He was full of enthusiasm and he told and taught the story of Jesus with accuracy, but he knew only the baptism of John. This man began to speak boldly in the synagogue. When Priscilla and Aquila heard him they took him and more accurately explained the way of God to him. When he wished to go over to Achaea the brethren encouraged him and wrote to the disciples to make him welcome. When he had arrived he was of great help to those who had believed through grace, for he vigorously confuted the Jews in public debate. demonstrating through the scriptures that Jesus was the Anointed One.

Christianity is here described as The Way of the Lord. One of the commonest titles in Acts is: “The Way” ( Act 9:2; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22), and that title shows us at once that Christianity means not only believing certain things but putting them into practice.

Apollos came from Alexandria where there were about one million Jews. So strong were they that two out of the five wards into which Alexandria was divided were Jewish. Alexandria was the city of scholars. It was specially the place where scholars believed in the allegorical interpretation of the Old Testament. They believed that not only did the Old Testament record history but that every recorded event had an inner meaning. Because of this Apollos would be exceedingly useful in convincing the Jews, for he would be able to find Christ all over the Old Testament and to prove to them that the Old Testament looked forward all the time to his coming.

For all that there was a lack in his training. He knew only the baptism of John. When we come to deal with the next passage we shall see more clearly what that means. But we can say now that Apollos must have seen the need for repentance and have recognized Jesus as the Messiah; but as yet he did not know the good news of Jesus as the Saviour of men and of the coming of the Holy Spirit in power. He knew of the task Jesus gave men to do but he did not yet fully know of the help Jesus gave men to do it. By the words of Aquila and Priscilla he was more fully instructed. The result was that Apollos, who already knew Jesus as a figure in history, came also to know him as a living presence; and his power as a preacher must have been increased a hundredfold.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

5. The Fourth Church in Europe Founded Corinth , Act 18:1-11 .

Rejected from Athens, the intellectual capital of Greece, the apostle seeks Corinth, her then political capital, the seat of the Roman proconsul of Achaia or Southern Greece. The isthmus upon which Corinth stands connects the Peloponnesus with the continent on a small scale, very much as Darien connects South America with North. Before entering Corinth the apostle’s eye would survey the tall citadel rock, called the Acro-Corinthus. [ Acron, summit, and polis, city; Acropolis, city-summit: Acro-Corinthus, Corinth-summit.] Upon this summit it was that the original town, called Ephyra, was built, in that twilight of antiquity before the age of Homer, when the first object in selecting a site would be inaccessibility to the attack of a warlike enemy. Standing upon its brow, the apostle would survey the city spread beneath, the ground gradually sloping to CENCHREA, her seaport, nine miles distant on the east, and Lecheum, the seaport about as many miles on the west. By Cenchrea Corinth had commanded a trade with the East, across the AEgean, from the time of the Phenicians to the apostle’s day. Through Lecheum she had sent forth colonies on the coast of Greece, whose reverence for her, as their mother city, had increased her political influence. Her great commerce acquired a boundless wealth. For her lawless commercial population she provided, by her magnificent temple of Venus, the ample means of licentiousness under the sanctions of religion. Such was the proverbial profligacy of the town, that the verb , to Corinthianize, was invented to express the unrestrained indulgence of licentiousness. Corinth had ever played an important political part among the republics of Greece; but it was not until the latest age, after the patriotic leadership of Athens and Sparta had long ceased, that she took the supremacy, heading the Achaean League against the Roman power. For this, when Rome conquered, she suffered the most terrible penalty. The Roman consul, Memmius, entirely destroyed the city, leaving the ground perfectly desolate upon which the city had stood; so it remained until Julius Cesar rebuilt it and repeopled it with a numerous colony of Roman veterans relieved from service. The remnant of the old inhabitants returned, and the city rose with a rapidity paralleled only by the growth of the towns of our American west. At the time of Paul’s visit it probably had scarce, from its crudeness of mixed population, recovered its ancient refinement, though it had its ancient vices. It was still largely Roman, and, from the advantages of commerce, in some degree Jewish. Near Corinth was the locality of the celebrated Isthmian games, from which Paul often drew illustrations of Christian combat.

Fuente: Whedon’s Commentary on the Old and New Testaments

1. Departed from Athens By land, a journey of forty-five miles; by ancient ships, an average sail of two days; by the modern steamer, a trip of four or five hours.

Fuente: Whedon’s Commentary on the Old and New Testaments

PART THIRD.

CHRISTIANITY AMONG THE GENTILES. From Chapter Act 13:1, to End of Acts.

Through the remainder of his work Luke’s subject is the evangelization of the Gentiles, and his hero is Paul. His field is western Asia and Europe; his terminal point is Rome, and the work is the laying the foundation of modern Christendom. At every point, even at Rome, Luke is careful to note the Gospel offer to the Jews, and how the main share reject, and a remnant only is saved. And thus it appears that Luke’s steadily maintained object is to describe the transfer of the kingdom of God from one people to all peoples.

I. PAUL’S FIRST MISSION From Antioch, through Cyprus, into Asia, as far as Lystra and Derbe, thence back to Antioch, Act 13:1 Act 14:28.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘After these things he departed from Athens, and came to Corinth.’

It was, then, from the small city of Athens to this large capital city of Achaia that Paul now came. There is no hint that this move was any other than tactical and voluntary in accordance with what he believed was God’s will. But he was not in the best of conditions. He may well have been suffering a renewed bout of malaria, and he was not really feeling up to ministry. As he reminds them in his letter, ‘I was with you in weakness, and in fear, and in much trembling’ (1Co 2:3).

Fuente: Commentary Series on the Bible by Peter Pett

Successful Ministry in Corinth (18:1-17).

Paul had recognised that in a small town like Athens he could well spare his companions and had sent Timothy off to Thessalonica, and Silas to Macedonia, possibly to Philippi. Now, having laid the foundations of a church at Athens, he decided to move to the much larger opportunity at Corinth. Some of the converts in Athens may well have drawn his attention to it and its need.

Corinth was an important city situated on the landbridge between the Corinthian Gulf and the Saronic Gulf, across which landbridge freight, and even smaller vessels, were transferred by land from one harbour (Lechaeum) to the other (Cenchreae) on its way to the world’s trade centres. This was done in order to avoid rounding the dangerous and feared Cape Malea on the Peloponnese peninsula. It was thus itself an important trade centre and grew rich.

Its presiding deity was Poseidon, the great sea-god, as befitted a maritime city, and it was a centre of the worship of Aphrodite, with its multitude of sacred priestess prostitutes, which involved a high degree of sexual perversion, such that ‘a Corinthian’ became a byword for loose living, and it was famous for its schools where great men came to expound ‘wisdom’ and ‘knowledge’, some of value and much of little value. It was in some ways a ‘popular’ version of Athens. People followed their favourite philosophers and spent much time in discussing and arguing their case for their differing views. This was a popular leisure activity. It was also heavily influenced by mystery religions which drew men into exotic experiences. And it was famed for its drunkenness. Another important thing in the life of Corinth was the Isthmian Games to which men came from far afield to partake in serious sporting activity, which themselves were heavily connected with the gods, and were held in Poseidon’s honour.

It was thus considered to be a highly civilised city, especially by its inhabitants. And it was, although very old, in essence a new city, simply because of its recent history. It had earlier been totally destroyed as a leader of rebellion against Rome, and it had been rebuilt by Julius Caesar in 46-44 BC as a Roman colony. Its 200,000 or so inhabitants were mainly without old roots, so that it was not bound by ancient customs, being mainly comprised of Greeks, retired Roman soldiers, freedmen from Italy, businessmen, government officials, easterners and a large number of Jews. It was the provincial capital of Achaia. We know from an inscription from Delphi that the pro-consul Gallio began his rule there in 51/2 AD, which helps to date what follows.

Paul defines something of what Corinth was like when he wrote, “Do you not know that the unrighteous will not inherit the kingly rule of God? Do not be deceived; neither the immoral, nor idolators, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingly rule of God — and such were some of you” (1Co 6:9-11). Corinth was a cosmopolitan city full of every vice and sin known to man.

In the chiasmus from Act 12:25 to Act 18:22 (moving from Antioch back to Antioch twice) this incident parallels the ministry in Cyprus in Act 13:4-12, for both result in a steady ministry and both result in Paul being brought before a pro-consul.

Fuente: Commentary Series on the Bible by Peter Pett

The Expansion Of The Word In Cyprus and Asia Minor, With Satan’s Counterattack Being Defeated at an Assembly In Jerusalem, Which is Then Followed By Further Ministry (13:1-18:22).

Jerusalem having forfeited its Messiah and its right to evangelise the world, the torch now passes to Antioch. For in his presentation of the forward flow of ‘the word’ Luke now had to find the next great forwards movement and he found it at Syrian Antioch. From there at the instigation of the Holy Spirit (the Holy Spirit too has as it were moved to Antioch) Barnabas and Saul are to be sent out and will successfully and powerfully minister, first to Jews and then to Gentiles throughout Asia Minor, achieving great success, while confirming the dictum that ‘we must through much tribulation enter under the Kingly Rule of God’ (Act 14:22). Having suffered for Christ’s sake, these Apostles will then finally report God’s great successes back  to Antioch. It will then be followed after the Gathering at Jerusalem by a second round of missionary activity reaching into Europe.

The first section of Acts (chapters 1-12) had dealt with the going forward of the Good News from Jerusalem, resulting finally in Jerusalem having rejected its last chance and being replaced in the purposes of God. As we saw it followed a chiastic pattern (see introduction to chapter 1)..

This next section of Acts deals with the going forward of the Good News from Antioch and also follows a chiastic pattern covering the twofold ministry of Paul, with two missions from Antioch sandwiching the Gathering at Jerusalem of the Apostles and elders in order to decide the terms on which Gentiles can become Christians, thus emphasising the freedom of the Gentiles from the Law of Moses. It analyses as follows:

a Paul and Barnabas are sent forth from Antioch (Act 12:25 to Act 13:3).

b Ministry in Cyprus results in their being brought before the pro-consul Sergius Paulus who believes their word (Act 13:4-13).

c Ministry in Pisidian Antioch results in a major speech to the Jews with its consequences, including a description of those who desire to hear him again (Act 13:14-52).

d Successful ministry in Iconium results in the crowd being stirred up and their having to flee (Act 14:1-6).

e A remarkable healing in Lystra results in false worship which is rejected and the crowds being stirred up by the Jews. Paul is stoned and flees the city (Act 14:7-21).

f Ministry in Derbe is followed by a round trip confirming the churches and return to Antioch (Act 14:21-28).

g The Gathering in Jerusalem of the Apostles and elders of Jerusalem and the Antiochene representatives resulting in acknowledgement that the Gentiles are not to be bound by the Law or required to be circumcised because God had established the everlasting house of David (Act 13:15).

f Paul and Silas (and Barnabas and Mark) leave Antioch to go on a round trip confirming the churches (Act 15:36 to Act 16:5).

e A remarkable healing in Philippi results in true worship which is accepted (the Philippian jailer and his household) and in Paul’s stripes being washed by a Roman jailer. The authorities declare them innocent and they leave the city (Act 16:6-40).

d Successful ministries in Thessalonica and Berea result in the crowds being stirred up and their having to flee (Act 17:1-14).

c Ministry in Athens results in a major speech to the Gentiles with its consequences including a description of those who desire to hear him again (Act 17:15-34).

b Ministry in Corinth results in their being brought before the pro-consul Gallio who dismisses the suggestion that their actions are illegal (Act 18:1-17).

a Paul returns to Antioch (Act 18:18-22).

We note here from ‘c’ and parallel the movement from Jew to Gentile in the proclamation of the word. Athens is no doubt partly chosen because although small, its reputation was worldwide.

Fuente: Commentary Series on the Bible by Peter Pett

The Mission to Europe (16:6-19:20).

Paul’s plans now seemed to begin to go awry. All doors seemed to be closing to him as in one way or another he was first hindered from going one way, and then another. But unknown to him it was to be the commencement of the mission to Europe. Why then does Luke emphasise these negative responses? It was in order to underline that when the move to go forward did come it was decisively under God’s direction. He was saying, ‘the Spirit bade him go’.

We need not doubt that new Christians had already entered Europe, as converts at Pentecost and other feasts had returned to their home cities taking the Good News with them, and that Christian traders and travellers also spread the Good News, but as far as we know this was the first direct Spirit-impelled attempt to evangelise Europe as a whole. Europe, as it were, now lay within God’s sights. It was a prepared Europe, a Europe using one main language, Greek, with good main roads and an established system of justice. What it lacked was the truth.

Fuente: Commentary Series on the Bible by Peter Pett

Paul in Corinth Act 18:1-17 gives us the account of Paul’s ministry in the city of Corinth.

Outline Here is a proposed outline:

1. Paul’s Arrival in Corinth Act 18:1-3

2. Paul’s Ministry in Corinth Act 18:4-11

3. Paul is Taken Before Gallio Act 18:12-17

Act 18:1-3 Paul’s Arrival in Corinth: Paul’s Relationship with Aquila and Priscilla Act 18:1-3 records Paul’s arrival in the city of Corinth. Paul’s need to find work to finance the missionary trip was a top priority for him and the coworkers. They received gifts from the church at Philippi and others. But it was important that they appeared not as a group of wandering deceivers out for financial gain, but rather pious and sincere men who worked for their needs. Greece was probably infested with traveling philosophers who made a living by peddling their ideas to the simple-minded. Thus, Paul’s friendship with Aquila and Priscilla are placed foremost in his work at Corinth; since this relationship enhanced Paul’s ability to make a living and present himself and his coworkers as genuine members of society.

Act 18:2 “And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla” Comments – Paul first met Aquila and Priscilla in Corinth on his second missionary journey when he established a church there. They had been banished from Rome by Claudius.

Act 18:1-2, “After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.”

He took them with him on his way back to Antioch and left them in the city of Ephesus.

Act 18:18-19, “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. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.”

We find that this couple is still in Ephesus when Paul returns on his third missionary journey and writes his first epistle to the Corinthians from there. They had started a church in their home while in Ephesus.

1Co 16:19, “The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.”

In Rom 16:3, which is dated a short time later, we find them back in the city of Rome. It is possible that Paul sent them to Rome before he left Ephesus in order to help establish the church there.

Rom 16:3-4, “Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.”

Near the end of Paul’s life, while writing to Timothy from the city of Rome just before his death, we find this couple back in Ephesus.

2Ti 4:19, “Salute Prisca and Aquila, and the household of Onesiphorus.”

This story would certainly fit the Paul’s description of their sacrifices of laying down their lives in the following verse (Act 16:4). They had returned to Rome, which was placing them in risk of their lives. They had served in Ephesus for some years until Paul returned on his next visit. Thus, the churches of the Gentiles had something to thank them for.

The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Aquila” who became the bishop of the churches Asia. There is little doubt that this is referring to the same individual.

“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf the parishes of Asia, Aquila and Nicetas.” ( Constitutions of the Holy Apostles 7.4.46)

Act 18:2 “because that Claudius had commanded all Jews to depart from Rome” Comments – This event is mentioned by the Latin writer Suetonius.

“Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome.” ( The Lives of the Twelve Caesars: Claudius 25.4) [235]

[235] Suetonius, The Lives of the Twelve Caesars, trans. Joseph Gavorse, in The Modern Library of the World’s Best Books (New York: The Random House, 1931), 226.

Act 18:3  And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

Act 18:3 Comments – In 1Co 4:11-12 Paul refers to the time in Corinth when he worked with Aquila and Priscilla and made tents.

1Co 4:11-12, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:”

Act 18:4-11 Paul’s Ministry in Corinth In Act 18:4-11 Luke records the ministry of Paul in the city of Corinth. He boldly preaches in the synagogue until the Jews reject his message (Act 18:4-6). He begins meeting with the Gentiles and those Jews who believe in the house of Justus (Act 18:7-8). Paul received a vision in the night in which the Lord encouraged him to speak boldly in the name of Jesus (Act 18:9-11).

Act 18:5 Comments – We have another reference in 2Co 1:19 to Silas and Timothy assisting Paul in founding the church at Corinth.

2Co 1:19, “For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.”

Act 18:12-17 Paul is Taken Before Gallio In Act 18:12-17 we read of how Paul was taken before Gallio, the proconsul of Corinth. Archeologists have identified a number of structures in the ancient ruins of Corinth. One inscription of a Jewish synagogue has been discovered. There is an ornamented gateway that leads to a marketplace where many shops were located. In the center of this large area (600 ft. long and 300 ft. wide) has been found the judicial bench or tribunal platform of the city. There speakers would address the crowds that had gathered in the market center. On either side were built rooms where cases were heard by the judicial magistrates. We read in Act 18:12-17 how the infuriated Jews drug Paul before this platform and condemned him before Gallio, the proconsul of the city at that time.

Paul was taken before this tribunal on the charges of propagating an illegal religion. The fact that Gallio refused to hear the matter can be interpreted to mean that he judged it as an internal dispute within the Jewish community. Since Judaism was under the protection of Roman law, this gave Paul the legal right to continue his evangelistic efforts in this region of Greece, provided that public order was maintained.

Act 18:12 “And when Gallio was the deputy of Achaia” Comments – Junius Gallio was the brother of the Roman philosopher Seneca (4 B.C. to A.D. 65), [236] who describes him as intellectual, friendly, and good to all ( Questiones Naturales of Seneca, preface to book 4). [237] C. M. Kerr says that Achaia was “reconstituted” as a senatorial province in A. D. 44 by Emperor Claudius, and scholars generally agree that Gallio became Roman deputy or proconsul of Achaia around A.D. 51-53. [238]

[236] Tacitus writes, “But in the senate, whilst all members, especially those with most to mourn, were stooping to sycophancy, Junius Gallio, dismayed by the death of his brother Seneca, and petitioning for his own existence, was attacked by Salienus Clemens, who styled him the enemy and parricide of his country.” ( Annals 15.73) Tacitus also writes, “Mela, son of the same parents as Gallio and Seneca, had refrained from seeking office, as he nursed the paradoxical ambition of equalling the influence of a consular while remaining a simple knight.” ( Annals 16.17) See Tacitus: The Histories, trans. Clifford H. Moore, The Annals, trans. John Jackson, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1952), 333, 361.

[237] See John Clarke, trans. Physical Science in the time of Nero, being a Translation of Questiones Naturales of Seneca (London: Macmillan and Co., Ltd., 1910), 161-163.

[238] C. M. Kerr, “Gallio,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Act 18:12 “the Jews made insurrection with one accord against Paul, and brought him to the judgment seat” – Comments – The Jews in Corinth rejected Paul’s teaching about Jesus, so Paul went to the Gentiles (verses 6). Now the Jews were provoked to jealousy (Rom 11:11).

Rom 11:11, “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.”

Act 18:17 Comments – Some scholars interpret Act 18:17 to mean that Sosthenes represented the Jewish community that had risen up against Paul. Evidently, the Greeks who were observing this hectic trial understood Gallio to turn against the Jews. After rescuing Paul from the Jews, they felt it their civil duty to punish the instigators of this disruption by beating the “ring-leader” of the synagogue as an act to further humiliate the Jews who lived there, a people whom their Emperor has of recent driven from Rome, and it seems a people whom the Greeks cared very little about. The beating of Sosthenes would have served as a warning to all Jews that lived in Corinth not to stir up their city again with their religious bickering. Towards these events Gallio found very little interest; for his duty was to care for the affairs of Rome, not for some religious dispute that did very little to threaten the stability of the city.

However, we have to recognize that this very Sosthenes was most likely the same person that Paul mentions in the opening verse of 1 Corinthians.

1Co 1:1, “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,”

If Sosthenes were the same person mentioned in 1 Corinthians, then it is possible that Sosthenes was later converted to Christianity. Another possibility is that he had already been converted, and the Greeks were assaulting Sosthenes as one of the leading figures of Paul’s group of converts. The Greeks could have done this in an attempt to teach these “converts” not to disturb their city again. Such persecution against Sosthenes would have lifted him to the forefront of Church respect.

Act 18:18-22 Paul Returns to Antioch Act 18:18-22 gives us the account of Paul returning to the city of Antioch from his second missionary journey.

Act 18:18 Comments – There are numerous examples of people making vows in the Scriptures. We can read about the vows of Jephthah (Jdg 11:30), Hannah (1Sa 1:11), Absalom (2Sa 15:8), David (Psa 56:12), Solomon (Pro 7:14), Jonah (Jon 2:9), and Paul (Act 18:18).

Jdg 11:30, “And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,”

1Sa 1:11, “And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.”

2Sa 15:8, “For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.”

Psa 56:12, “Thy vows are upon me, O God: I will render praises unto thee.”

Pro 7:14, “I have peace offerings with me; this day have I payed my vows.”

Jon 2:9, “But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.”

Act 18:18, “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.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Church’s Organization (Perseverance): The Witness of the Church Growth to the Ends of the Earth Act 13:1 to Act 28:29 begins another major division of the book of Acts in that it serves as the testimony of the expansion of the early Church to the ends of the earth through the ministry of Paul the apostle, which was in fulfillment of Jesus’ command to the apostles at His ascension, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Act 1:8) However, to reach this goal, it required a life of perseverance in the midst of persecutions and hardship, as well as the establishment of an organized church and its offices.

Outline – Here is a proposed outline:

1. Witness of Paul’s First Missionary Journey (A.D. 45-47) Act 13:1 to Act 14:28

2. Witness to Church at Jerusalem of Gospel to Gentiles (A.D. 50) Act 15:1-35

3. Witness of Paul’s Second Missionary Journey (A.D. 51-54) Act 15:36 to Act 18:22

4. Witness of Paul’s Third Missionary Journey (A.D. 54-58) Act 18:23 to Act 20:38

5. Witness of Paul’s Arrest and Trials (A.D. 58-60) Act 21:1 to Act 26:32

6. Witness of Paul’s Journey to Rome (A.D. 60) Act 27:1 to Act 28:29

A Description of Paul’s Ministry – Paul’s missionary journeys recorded Acts 13-28 can be chacterized in two verses from 2Ti 2:8-9, in which Paul describes his ministry to the Gentiles as having suffered as an evil doer, but glorying in the fact that the Word of God is not bound.

2Ti 2:8-9, “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.”

Paul followed the same principle of church growth mentioned in Act 1:8, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” He first placed churches in key cities in Asia Minor. We later read in Act 19:10 where he and his ministry team preaches “so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks”.

Act 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

In Rom 15:20-28 Paul said that he strived to preach where no other man had preached, and having no place left in Macedonia and Asia Minor, he looked towards Rome, and later towards Spain.

Rom 15:20, “Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”

Rom 15:23-24, “But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.”

Rom 15:28, “When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Witness of Paul’s Second Missionary Journey (A.D. 51-54) In Act 15:36 to Act 18:22 we have the testimony of Paul’s second missionary journey.

Outline Here is a proposed outline:

1. Paul and Barnabas Split Up Act 15:36-41

2. Timothy Joins Paul and Silas Act 16:1-5

3. Paul at Philippi Act 16:6-40

4. Paul in Thessalonica Act 17:1-9

5. Paul in Berea Act 17:10-15

6. Paul in Athens Act 17:16-34

7. Paul in Corinth Act 18:1-17

8. Paul Returns to Antioch Act 18:18-22

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul at Corinth.

Aquila and Priscilla and the beginning of the work:

v. 1. After these things Paul departed from Athens and came to Corinth,

v. 2. and found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Claudius had commanded all Jews to depart from Rome,) and came unto them.

v. 3. And because he was of the same craft, he abode with them and wrought; for by their occupation they were tent-makers.

v. 4. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.

v. 5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.

v. 6. And when they opposed themselves, and blasphemed, he shook his raiment and said unto them, Your blood be upon your heads; I am clean; from henceforth I will go unto the Gentiles.

Paul had intended to wait for Silas and Timothy in Athens, but conditions caused him to leave this city before they arrived. He departed, journeying out, away from Athens, the city that took no interest in the Gospel-message. A little more than forty miles west by a good Roman road, on the isthmus between Hellas and the Peloponnesus, lay the city of Corinth, the capital of the Roman province Achaia, and the center of government and commerce. It was a rich and beautiful city, some of whose temples and public buildings ranked with those of Athens. Its wealth came pouring in through its eastern harbor, Cenchreae, on the Saronic Gulf, and on the west by way of the Bay of Corinth. But with all its external beauty, its wealth and fame, Corinth had become a byword for vice and infamy, for corruption and licentiousness. Centuries before, the Phoenicians had established the worship of the Semitic goddess Astarte on the Corinthian Acropolis, and the open consecration of shameless impurity in the service of this temple of Venus, as the Roman name has it, almost passes belief. Nevertheless, Paul was acting with careful calculation when he chose this city as a missionary station, for it was one of the knots on the line of communication, the point of convergence for many subordinate roads. At Corinth also Paul could follow his usual method of gaining access to the people, since the commercial advantages of the city had attracted many Jews, and there was a synagogue with a flourishing congregation. After Paul had reached the capital of Achaia, he found, not by deliberate search, but by chance, he ran across, a Jew by the name of Aquila, who hailed from Pontus in Asia Minor, a province southeast of the Black Sea. This man had but recently come from Italy with his wife Priscilla, because the Roman emperor Claudius, in 50 A. D. , had expelled all Jews from Rome by an imperial decree. So it must have been in the fall of this year that Paul met Aquila and his wife and made arrangements to lodge with them. Whether Priscilla was of high social rank, as has been conjectured, or not, and whether she had been the first to turn to Christ, or whether her husband had led her to the salvation which he had found first, cannot be definitely shown. But it is certain that she was very prominent in church-work, Rom 16:3; 1Co 16:19; 2Ti 4:9, and that she had great fervency of spirit and much executive ability. The arrangement by which Paul boarded with these people proved to be mutually agreeable and satisfactory, for they were fellow-craftsmen, their trade being that of tent-makers. Very likely it was not necessary for them to weave their material themselves, since the finished product of Cilicia and other Asiatic provinces could easily be procured in a commercial city like Corinth. So Paul worked at his trade and earned his living during the week by the labor of his hands, Act 20:34-35; 1Th 2:9; 2Th 3:8; 1Co 4:11-12; 2Co 11:9; Php_4:12 ; but on the Sabbath he followed his old custom of arguing in the synagogue and trying to persuade both the Jews and the Greeks, the proselytes that attended the synagogue worship. Whether Paul was ill at this time, or whether he lacked his usual fervor and aggressiveness: he seems, at any rate, not to have been able to make the usual impression upon his hearers. But with the coming of Silas and Timothy from Macedonia, who remained with him for at least a part of his stay, 2Co 1:19, being named also in the salutations of the two letters to the Thessalonians, a change occurred. Probably his two assistants brought him some financial support from the congregation at Thessalonica, for he was now entirely occupied with the teaching of the doctrine of salvation, devoting all his time and energy to preaching the Gospel as found in prophecy and fulfillment, and testifying with great power and success to the fact that Jesus is the Christ, the promised Messiah. As usual, this fearless proclamation precipitated a crisis. The Jews arrayed themselves in opposition to him and to his message; they not only abused Paul, but blasphemed his Gospel and the name of Christ. And therefore Paul solemnly and impressively shook out his mantle, shook the very dust of their synagogue off his clothes for a testimony against them, telling them, at the same time, that their blood was upon their own heads, that they could hold no one but themselves responsible for their damnation. He knew that he was clean, innocent, free from guilt; he had done his full duty in their behalf, From that time forth he intended to go to the Gentiles. Whatever bloody end the inevitable divine punishment would bring to them they must ascribe entirely to their own hard-heartedness; his conscience absolved him from all further responsibility. Note: If all efforts to bring the Gospel to a certain region or city come to naught on account of the refusal of the inhabitants, the consequences of their opposition may well be announced to the people in terms similar to those used by Paul; for God is not mocked.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Act 18:1

He for Paul, A.V. and T.R. After these things, etc. No hint is given by St. Luke as to the length of Paul’s sojourn at Athens. But as the double journey of the Beroeans, who accompanied him to Athens, back to Beraea, and of Timothy from Beraea to Athens, amounted to above five hundred miles, we cannot suppose it to have been less than a month; and it may have been a good deal more. His reasonings in the synagogue with the Jews and devout Greeks, apparently on successive sabbaths, his daily disputations in the Agora, apparently not begun till after he had “waited” some time for Silas and Timothy, the knowledge he had acquired of the numerous temples and altars at Athens, and the phrase with which this chapter begins, all indicate a stay of some length. Came to Corinth. If by land, a forty miles’ or two days’ journey, through Eleusis and Megara; if by sea, a day’s sail. Lewin thinks he came by sea, and that it was in winter, and that possibly one of the shipwrecks mentioned in 2Co 11:25 may have occurred at this time. Corinth, at this time a Roman colony, the capital of the province of Achaia, and the residence of the proconsul. It was a great commercial city, the center of the trade of the Levant, and consequently a great resort of the Jews. It had a very large Greek population. Ancient Corinth had been destroyed by Mummins, surnamed Achaicus, R.C. 146, and remained waste () many years. Julius Caesar founded a Roman colony on the old site (Howson), “consisting principally of freedmen, among whom were great numbers of the Jewish race.” Corinth, as a Roman colony, had its duumviri, as appears by coins of the reign of Claudius

. So in classical authors, Livia and Livilla, Drusa and Drusilla, are used of the same persons. Prisca is a not uncommon name for Roman women. The masculine Priscus occurs very frequently. Aquila and Priscilla were among the most active Christians, and the most devoted friends of St. Paul (Act 2:18, Act 2:26; Rom 16:3, Rom 16:4, Rom 16:5; 1Co 16:19; 2Ti 4:19); and were evidently persons of culture as well as piety. Lately; (i.q. , Pindar, etc.), only found here in the New Testament. But it occurs in the LXX. of Deu 24:5 and Eze 11:3, and in the apocryphal books repeatedly, and in Polybius. The adjective , which is also used by the LXX. and the Apocrypha and in classical Greek for “new,” is used only once in the New Testament, in Heb 10:20. It means properly “newly killed,” hence anything “recent,” “fresh, or “new.” Both the adjective and the adverb are very common in medical writings. Claudius had commanded all the Jews to depart from Rome. Suetonius mentions the fact, but unfortunately does not say in what year of Claudius’s reign it took place. His account is that, in consequence of frequent disturbances and riots among the Jews at the instigation of Chrestus, Claudius drove them from Rome. It seems almost certain, as Renan says, especially combining Tacitus’s account (‘Annal.,’ 15.44) of the spread of Christianity in the city of Rome before the time of Nero, that Chrestus (Greek ,) is only a corruption of the name Christ, similar to that found on three or four inscriptions before the time of Constantine, where Christians are called , and to the formation of the French word Chretienin old French Chrestien; and that the true account of these riots is that they were attacks of the unbelieving Jews upon Christian Jews, similar to these at Jerusalem (Act 8:1-40.), at Antioch in Pisidia (Act 13:50), at Iconium and Lystra (Act 14:1-28.), and at Thessalonica and Beraea (Act 17:1-34.). The Romans did not discriminate between Jews and Christian Jews, and thought that those who called Christ their King were fighting under his leadership. Tertullian and Lactantius both speak of the vulgar pronunciation, Chrestianus and Chrestus. Howson also adopts the above explanation. But Meyer thinks that Chrestus was, as Suetonius says, a Jewish leader of insurrection at Rome. The question bears on the passage before us chiefly as the solution does or does not prove the existence of Christians at Rome at this time, and affects the probability of Aquila and Priscilla being already Christians when they came to Corinth, before they made St. Paul’s acquaintance.

Act 18:3

Trade for craft, A.V.; they wrought for (he) wrought, A.V. and T.R.; trade for occupation, A.V. (). Of the same trade; . This word occurs here only in the New Testament, but is of frequent use in Hippocrates, Dioscorides, and Galen (Hobart, as before). Tent-makers; , which is paraphrased by , tent-stitchers or tailors, by Chrysostom and Theodoret. Hug and others erroneously interpret it “makers of tent-cloth,” from the fact that a certain kind of cloth made of goats’ hair, called , was manufactured in Paul’s native country of Cilicia. But the fact of such manufacture would equally lead persons who were living in Cilicia to exercise the trade of making tents of the cloth so manufactured. St. Paul alludes to his manual labor in Act 20:33-35; 1Co 4:12; 1Th 2:9; 2Th 3:8, 2Th 3:9.

Act 18:4

Jews and Greeks for the Jews and the Greeks, A.V. Observe again the influence of the synagogue upon the Greek population. Reasoned (see Act 17:2, Act 17:17, note).

Act 18:5

But for and, A.V.; Timothy for Timotheus, A.V.; came down for were come down, A.V.; constrained by the Word for pressed in spirit, A.V. and T.R.; testifying for and testified, A.V.; the Christ for Christ, A.V. When Silas and Timothy, etc. It is probable that Silas had returned by St. Paul’s directions to Beraea, and Timothy to Thessalonica from Athens. If there were extant a letter of Paul to the Beraeans, it would probably mention his sending back Silas to them, just as the Epistle to the Thessalonians mentions his sending Timothy to them. Now they both come to Corinth from Macedonia, which includes Beraea and Thessalonica. If they came by sea, they would probably sail together from Dium to Cenchreae (see Act 17:14, note). Was constrained by the Word. As an English phrase, this is almost destitute of meaning. If the R.T. is right, and it has very strong manuscript authority, the words mean that he was seized, taken possession of, and as it were bound by the necessity of preaching the Word, constrained as it were to preach more earnestly than ever. In St. Luke is a medical term: in Luk 4:28, R.T., “Holden with a great fever;” Luk 8:37, “Holden with a great fear;” Act 28:8, “Sick of fever and dysentery;” and so frequently in medical writers (‘Medical Language of St. Luke,‘ Hobart). But it is worth considering whether is not in the middle voice, with the sense belonging to , i.e. “continuous,” “unbroken,” and so that the phrase means that, after the arrival of Silas and Timothy, St. Paul gave himself up to continuous preaching. St. Luke has not infrequently a use of words peculiar to himself. The Vulgate rendering, instabat verbo, seems so to understand it. It was probably soon after the arrival of Silas and Timothy that St. Paul wrote his First Epistle to the Thessalonians (1Th 1:1-10. l; 1Th 3:1, 1Th 3:2, 1Th 3:6). The Second Epistle followed some time before St. Paul left Corinth. If the T.R., , is right, it must be construed, “constrained by the Spirit,” in accordance with Greek usage. Testifying, etc. Note how different St. Paul’s preaching in the synagogue was from his preaching in the Areopagus.

Act 18:6

Shook out for shook, A.V. For this action of shaking his raiment, comp. Act 13:51. It was in accordance with our Lord’s direction in Mat 10:14, where the same word () is used. It is “much employed in medical language”. The idea seems to be having nothing henceforth in common with them. Your blood, etc. (see Eze 33:4-9). St. Paul’s keen sense of the perverseness of the Jews breaks out in his First Epistle to the Thessalonians (it. 14-16), written about this time. See hole to Mat 10:5.

Act 18:7

Went for entered, A.V.; the house of a certain man for a certain man‘s house, A.V.; Titus Justus for Justus, A.V. and T.R. Thence. Clearly from the synagogue, where he had been preaching to the Jews, not from Aquila’s house, as Alford and others. It does not appear to be a question here of where Paul lodged, but where he preached. Justus had probably a large room, which he gave Paul the use of for his sabbath and other meetings. As Howson truly says, he continued to “lodge” () with Aquila and Priscilla. It is only said that he “came” () to the house of Justus from the synagogue. So Renan, “Il enseigna desormais dans la maison de Titius Justus”. One that worshipped God ( ); i.e. a Greek proselyte of the gate (see Act 13:43, Act 13:50; Act 16:14; Act 17:4, Act 17:17, etc.) Cornelius is called . Whose house, etc. Either his proximity to the synagogue had led to his attending there, or, being already a proselyte, he had taken a house hard by for the convenience of attending. Joined hard; , found only here either in the New Testament or elsewhere. occurs in Plutarch; is also a word (Steph., ‘Thesaur.’).

Act 18:8

Ruler for chief ruler, A.V. (, as in Act 13:15); in for on, A.V. Crispus (a common Roman name) was one of the very few whom St. Paul himself baptized, probably on account of his important position as ruler of the synagogue, as we learn from 1Co 1:14. With all his house (comp. Act 16:33, Act 16:34). Many of the Corinthians; i.e. of the Greeks and Romans, who composed the population of the city. It is seldom that we have the names of so many converts preserved as we have of this Achaian mission. Besides Crispus and Gaius, we know of Epaenetus and Stephanas, who would seem to have been converted together (Rom 16:5; 1Co 16:15); and probably also Fortunatus and Achaicus (1Co 16:17). Gains, from his name (Caius) and his salutation to the Church at Rome, was probably a Roman. Fortunatus and Achaicus also be-belonged, perhaps, to the Roman colony. Here too were many heathen converts (1Co 12:2), though mostly of the lower rank (1Co 1:26-29).

Act 18:9

And the Lord said unto for then spake the Lord to, A.V. A vision (); literally, a thing seen, but always used of a wonderful “sight:” Mat 17:9 of the Transfiguration, Act 7:31 of the burning bush. But more commonly of a “vision,” as in Act 9:10, Act 9:12; Act 10:3, Act 10:17, Act 10:19; Act 11:5; Act 12:9; Act 16:9. So in the LXX. (Gen 46:2, etc.). St. Paul received a similar gracious token of the Lord’s watchful care of him soon after his conversion (Act 22:17-21). He tells us that then he was in an “ecstasy,” or trance. The describes the mental condition of the person who sees an .

Act 18:10

Harm for hurt, A.V. I have much people, etc. We may infer from this intimation from him who “knoweth them that are his,” which led to St. Paul staying on at Corinth upwards of a year and six months (Act 18:11), that the shortness of his stay at Athens was because the Lord had not much people there. For the encouraging promise of protection in the midst of danger given to St. Paul by Christ in this vision, comp. Jer 1:17-19.

Act 18:11

Dwelt for continued, A.V. Dwelt; literally, sat down, as Act 13:14, etc., and hence to “remain quietly” (Luk 24:49). A year and six months. It is not clear whether these eighteen months are to be measured to the end of St. Paul’s stay at Corinth, or only to the rising up of the Jews related in Act 13:12-17. Renan is doubtful. Howson does not go into the question. But Lewin rightly measures the eighteen months down to Gallio’s arrival. And so does Meyer, who also notices the force of , as indicating a quiet, undisturbed abode, and calls special attention to the of Act 13:18, as showing that the “many days” there mentioned were additional to the year and a half of Act 13:11. The only longer residence we know of was that of three years at Ephesus (Act 20:31).

Act 18:12

But for and, A.V.; proconsul for the deputy, A.V.; with one accord rose up for made insurrection with one accord, A.V.; before for to, A.V. Gallio. Marcus Annaeus Novatus took the name of Lucius Junius Annaeus Gallio, on account of his adoption by L. Junius Gallio. He was the elder brother of Seneca, and a man of ability, and of a most amiable temper and disposition. His brother Seneca said that he had not a fault, and that everybody loved him. He was called “Dulcis Gallio” by Statius. It is unfortunately not known exactly in what year Gallio became either Consul or Proconsul of Achaia. Had it been known, it would have been invaluable for fixing the chronology of St. Paul’s life. Lewin puts it (his proconsulate) in the year A.D. 53, and so does Renan; Howson, between A.D. 52 and A.D. 54. The circumstantial evidence from secular writers corroborating St. Luke’s account is exceedingly curious. There is no account extant either of his consulate or of his proconsulate of Achaia. But Pithy, speaking of the medicinal effect of a sea-voyage on persons in consumption, gives as an example, “as I remember was the case with Annaeus Gallio after his consulate,” and seems to imply that he went to Egypt for the sake of the long sea-voyage; which would suit very well his going there from his government in Achaia. And that his proconsulate was in Achaia is corroborated by a chance quotation in Seneca’s Epistle 104, of a saying of “my lord Gallio, when ha had a fever in Achaia and immediately went on board ship,” where the phrase “domini met,” applied to his own brother, seems also to indicate his high rank. Profane history also shuts up the probable date of Gallio’s proconsulate between the year A.D. 49 and the year A.D. 65 or 66, in which he died. There is a diversity of accounts as to his death. Ernesti, in his note on Tacitus, ‘Auual.,’ 15. 73., where Tacitus speaks of him as frightened at the death of his brother Seneca, and a suppliant for his own life, says, “quem Nero post interfecit,” and refers to Dion Cassius, 58, 18, and Eusebius. But Dion is there speaking of Junius Gallio in the reign of Tiberius, not of our Gallio at all; though afterwards, speaking of the death of Seneca, he says, “and his brothers also were killed after him “(62, 25). As for Eusebius, the passage quoted is not found in the Greek or Armenian copies of the ‘Chronicon,’ but only in the Latin of Jerome. But, as Scaliger points out, there is a manifest blunder here, because the ‘Chronicon ‘ places the death of Gallio two years before that of Seneca, whereas we know from Tacitus that Gallio was alive after his brother’s death. Moreover, the description “egregius declamator” clearly applies to Junius Gallio the rhetorician, and not to Gallio his adopted son. Though, therefore, Renan says, “Comme son frere il eut l’honneur sous Neron d’expier par, la mort sa distinction et son honnetete”, if we give duo weight to the silence of Tacitus, it is very doubtful whether he died a violent death at all. St. Luke, as usual, is most accurate in calling him proconsul. Achaia had been recently made a senatorial province by Claudius. For , see Act 13:7, Act 13:8, Act 13:12; Act 19:38. The verb occurs only here in the New Testament. The term deputy was adopted in the A.V. doubtless from that being the title of the Viceroy of Ireland, and other officers who exercise a deputed authority, just as the proconsul was in the place of the consul. Rose up against; , one of Luke’s peculiar words, found neither in the New Testament nor in the LXX., nor in classical writers (Steph., ‘Thesaur.’). The judgment seat (see note to verse 12).

Act 18:13

Man for fellow, A.V. The A.V. was intended to express the contemptuous feeling often implied in (Luk 23:1-56. 2; Mat 12:24; Act 5:28, etc.). Contrary to the Law; meaning, as it naturally would in the mouth of a Jew, the Law of Moses. Hence Gallio’s answer in Act 18:15, “If it be a question of your Law, look ye to it.” The very phrase, to “worship God,” had a technical sense (see above, Act 18:7). Paul, they said, professed to make proselytes, and encouraged them to break the Law.

Act 18:14

But for and, A.V.; about for now about, A.V.; if indeed for if, A.V.; of wicked villainy for wicked lewdness, A.V. The Greek occurs only here in the New Testament or elsewhere; , which is not uncommon in Greek writers, occurs in Act 13:10.

Act 18:15

They are questions about for it be a question of, A.V. and T.R.; your own for of your, A.V., an unnecessary change; look to it yourselves for look ye to it, A.V.; I am not minded to be a for for I will be no, A.V. and T.R.; these for such, A.V.

Act 18:16

And he drave them; , found only here in the New Testament or LXX. But it is used by Demosthenes and Plutarch in exactly the same connection: . It implies the ignominious dismissal of the case, without its being even tried. The judgment seat (); the proconsular place of judgment. The (here and Act 18:12) was properly the “raised space,” or “tribune,” on which, in the case of a consul, proconsul, or praetor, the sella curulis was placed on which he sat and gave judgment. It was usually a kind of apse to the basilica. In Mat 27:19; Joh 19:13, and, indeed, here and elsewhere, it seems to be used, generally, for the judgment-seat itself (see Act 25:10).

Act 18:17

And they all laid hold on for then all the Greeks took, A.V. and T.R.; ruler for chief ruler, A.V., as Act 18:8. The R.T. has far more manuscript support than either the T.R. or another reading, which has “Jews” instead of “Greeks.” All means all the crowd of bystanders and lookers-on, mostly, no doubt, Greeks. The Jews, always unpopular, would be sure to have the Corinthian rabble against them as soon as the proconsul drove them from the judgment seat. Sosthenes. There is no probability whatever that he is the same person as the Sosthenes of 1Co 1:1. The name was very common. He appears to have succeeded Crispus as ruler of the synagogue, and would be likely, therefore, to be especially hostile to Paul.

Act 18:18

Having tarried after this yet many days for after this tarried there yet a good while, and then, A.V.; for for into, A.V.; Cenchreae for Cenchrea, A.V. Took his leave; , here and again in Act 18:21. This is a somewhat peculiar use of the word, which occurs also in Luk 9:61 and 2Co 2:13. It is used in the same sense in Josephus (‘Ant. Jud.,’ 11. 8.6). In a metaphorical sense it means” to renounce,” “to bid adieu to” (Luk 14:23). Of the six times it occurs in the New Testament, four are in St. Luke’s writings and one in St. Paul’s. With him Priscilla and Aquila, having shorn his head in Cenchreae, etc. There is great diversity of opinion as to whether it was St. Paul or Aquila who had the vow. Meyer thinks that the mention of Priscilla before Aquila, contrary to the order in verse 2 and in verse 26 (where, however, the R.T. reads “Priscilla and Aquila“), is a clear indication that Luke meant the words …, to refer to Aquila, not to St. Paul, and Howson takes the same view. But this is a very weak argument, refuted at once by Rom 16:3 and 2Ti 4:19, as well as by the whole run of the passage, in which Paul is throughout the person spoken of; or, as Alford puts it, in the consecutive narrative from 2Ti 4:18 to verse 25, there are nine aorist participles, of which eight apply to Paul, as the subject of the section, making it scarcely doubtful that the ninth applies to him likewise. Moreover, there is no conceivable reason why the vow should be mentioned if it was taken by Aquila, and, what is still more conclusive, the person who went to Jerusalem, i.e. Paul, must be the one who had the vow, not the person who stayed behind, i.e. Aquila. In fact, nobody would ever have thought of making Aquila the subject if it were not for the thought that there is an incongruity with Paul’s character in his making a vow of that kind. But we must take what we find in Scripture, and not force it to speak our own thoughts. As regards the nature of the vow, it is not quite clear what it was. It was not the simple Nazaritic vow described in Num 6:18-21; nor is the word here used by St. Luke () the one which is there and elsewhere employed by the LXX., and by St. Luke himself in Act 21:24, of that final shaving of the hair of the Nazarite for the purpose of offering it at the door of the tabernacle (). It seems rather to have been of the nature of that vow which Josephus speaks of as customary for persons in any affliction, viz. to make a vow that, for thirty days previous to that on which they intend to offer sacrifice, they will abstain from wine and will shave off () their hair, adding that Bernice was now at Jerusalem in order to perform such a vow (‘Bell. Jud.,’ it. 15.1). But it further appears, from certain passages in the Mishna, that, if any one had a Nazarite vow upon him outside the limits of the Holy Land, he could not fulfill such vow till he was come to the Holy Laud, to Jerusalem; but it was allowable in such case to cut his hair short ( ), and as some say to take it with him to Jerusalem, and there offer it at the same time that he offered his sacrifice and shaved his head (). It would seem, therefore, that either in a severe illness or under some great danger () St. Paul had made such a vow; that he had been unwilling to cut his hair short at Corinth, where he was thrown so much into the society of Greeks, and therefore did so at Cenchreae just before he embarked for Syria; and that he made all haste to reach Jerusalem in time for the Passover, that he might there accomplish his vow. His motives for the vow may have been partly those described on another occasion (Act 21:24), and partly his own Jewish feelings of piety showing themselves in the accustomed way. Cenchreae. The eastern port of Corinth; a considerable place. There was a Church there, doubtless founded by St. Paul during his stay at Corinth (Rom 16:1).

Act 18:19

They came for he came, A.V. and T.R.; he left for left, A.V. They came to Ephesus. “No voyage across the AEgean was more frequently made than that between Corinth and Ephesus. They were the capitals of the two flourishing and peaceful provinces of Achaia and Asia, and the two great mercantile towns on opposite sides of the sea” (Howson, vol. 1.454). The voyage would take from ten to fifteen days. Reasoned; , as in Act 17:2, Act 17:17; Act 18:4, Act 19:8, Act 19:9; Act 20:7, Act 20:9; Act 24:25. As regards the expression, left them there, it probably arises from some actual detail which made it the natural one to use. If, for example, the synagogue was just outside the city, and Paul, parting with Aquila and Priscilla in the city, had gone off immediately to the synagogue, the phrase used would be the natural one; or the words, “he left them there,” may be spoken with reference to the main narrative, which is momentarily interrupted by the mention of St. Paul’s visit to the synagogue. Note the extreme importance of this brief visit to Ephesus, where the foundation of a vigorous and flourishing Church seems to have been laid. He who knows “the times and the seasons” sent St. Paul there now, though two years before he had forbidden him to go to Asia.

Act 18:20

And when they asked for when they desired, A.V.; abide a for tarry, A.V.; time for time with them, A.V. He consented not; , only here in the New Testament, but found in Pray. Act 26:20; Act 2:1-47 Mace. Act 4:10, etc., and frequently in medical writers; literally, to bend the head forward by the proper muscles (Hobart).

Act 18:21

Taking his leave of them, and saying for bade them farewell, saying, A.V.; I will return for I must by all means keep this feast that cometh in Jerusalem; but I will return, A.V. and T.R.; he set sail for and he sailed, A.V. and T.R. Taking his leave; as in Act 18:18, note. I must by all means, etc. This clause is not found in , A, B, E, and several versions, and is omitted in the R.T. But Alford, Meyer, Wordsworth, and others consider it to be genuine. It is certainly difficult to account for such words being inserted in the text if they were not genuine; whereas it is easy to account for their omission, either by accident or from the fact that the brevity of the allusion to his visit to Jerusalem in Act 18:22 might easily mislead a copyist into thinking that St. Paul did not go to Jerusalem at this time, and therefore that the words were misplaced. Observe how St. Paul’s fixed purpose to reach Jerusalem as soon as possible tallies with the account of his vow. This feast (A.V.). Iris not clear what feast is meant. Alford, Wordsworth, ‘ Speaker’s Commentary,’ and others, following Wieseler, think it was the Feast of Pentecost, being influenced by the consideration that sailing was dangerous and very unusual so early as before the Passover. But Meyer thinks it uncertain. But the expression, “I must by all means,” would cover the risk of a voyage in the stormy season. I will return again. The fulfillment of this promise is related in Act 19:1, etc. If God will (see Jas 4:13-15).

Act 18:22

He went up for and gone up, A. g.; and went for he went, A.V. When he had landed at Caesarea; i.e. Caesarea Stratonis, or Sebaste, or , as it was variously called, to distinguish it from Caesarea Philippi (see Act 8:40; Act 9:30; Act 10:1, etc., and frequently elsewhere in the Acts). “Caesarea, whither probably the vessel was bound, was the military capital of the Roman province of Judea, of which Felix was at this time procurator. It was also the harbor by which all travelers from the West approached it, and from whence roads led to Egypt on the south, to Tyre and Sidon and Antioch on the north, and eastward to Nablous and Jerusalem and the Jordan” (Howson, 1.455). He went up and saluted the Church; meaning, without any doubt, he went up to Jerusalem, as both the word , and the object of his-going up, “to salute the Church,” conclusively show. For , whether coupled with as in Mat 20:17, Mat 20:18, or standing alone as in Joh 7:8, Joh 7:10, and Joh 12:20, is the regular word for going up to Jerusalem (see Act 11:2; Act 15:2; Act 21:12, Act 21:15; Act 24:11; Act 25:1, Act 25:9); and , the Church, which Paul went to salute, can mean nothing but the mother Church of Jerusalem. No doubt he was received officially by the apostles, represented by James and the elders and the Church, as in Act 15:4; and gave a formal account of the result of his second missionary journey, and of the great event of the introduction of the gospel into Macedonia and Achaia. It is a remarkable example of St. Luke’s great brevity at times that this is the only notice of his arrival at Jerusalem, where his vow was to be fulfilled. Went down to Antioch; from whence he had started with Silas, after his separation from Barnabas, some three years before, “being recommended by the brethren to the grace of God” (Act 16:40; comp. Act 14:26, Act 14:27; Act 15:30).

Act 18:23

Having for after he had, A.V.; through the region for over all the country, A.V.; stablishing for strengthening, A.V. Having spent some time there (Act 15:33, note). How long we have no means of knowing; probably under six months; “quelques mois”; “four months”. According to Renan, Lewin, ‘Speaker’s Commentary,’ and many others, it was at this time that the meeting with St. Peter occurred to which St. Paul refers in Gal 2:11, etc. And Renan ingeniously connects that perversion of the faith of the Galatians which led to St. Paul’s Epistle being addressed to them, with the visit to Antioch of James’s emissaries, Lewin also identifies the journey of St Paul to Jerusalem mentioned in Gal 2:1 with that recorded in our verse 22. But neither of these theories is borne out by any known facts, nor is in itself probable. There is no appearance of Barnabas or Titus being with St. Paul at this time, and it is very unlikely that any should have come from James to Antioch so immediately after St. Paul’s salutation of the Church at Jerusalem and the fulfillment of his vow there. The time preceding the visit of Paul and Barnabas to Jerusalem, as related in Act 15:1-41., is far the most likely for the encounter of the two apostles (see Act 14:28; Act 15:1, and note). Went through; , as in Act 8:4, Act 8:40; Act 10:38; Act 13:6; Act 16:6; Act 17:23, etc. The region of Galatia and Phrygia. In Act 16:6 the order is inverted, “the region of Phrygia and Galatia,” R.V., or “Phrygia and the region of Galatia,” A.V. The natural inference from this is, as Lewin says, with whom Farrar agrees, that on this occasion St. Paul went straight from Antioch to Galatia, passing through the Cilician Gates and by Mazaca, or Caesarea, as it was called by Tiberius Caesar, in Cappadocia, and not visiting the Churches of Lycaonia. He proceeded from Galatia through Phrygia to Ephesus. The distance from Antioch to Tarsus was one hundred and forty-one miles, from whence to Tavium in Galatia was two hundred and seventy-one miles, making the whole distance from Antioch to Tavium in Galatia four hundred and twelve miles, or about a three weeks’ journey including rest on the sabbath days. From Galatia to Ephesus would be between six hundred and seven hundred miles. The entire journey would thus be considerably more than a thousand miles, a journey of forty days exclusive of all stoppages. Six months probably must have elapsed between his departure from Antioch and his arrival at Ephesus; Lewin says “several months”. In order; in the same order, though inverted, in which he had first visited them, leaving out none. Stablishing, etc. (); see above, Act 14:22; Act 15:32, Act 15:41.

Act 18:24

Now for and, A.V.; an Alexandrian by race for born at Alexandria, A.V.; learned for eloquent, A.V. (); came to Ephesus; and he was mighty, etc., for and mighty in the Scriptures, came, etc., A.V. From Act 18:24 to Act 18:28 is a distinct episode, and an important one, as containing the first mention of a very remarkable man, Apollos (a short form of Apollonius, like Epaphras for Epaphroditus) of Alexandria, a city destined to play a conspicuous part in Church history, as the traditional Church and see of St. Mark, the school of the Neoplatonists, the scene of the labors of Origen, Clement, and many other men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and Valentinus. The notices of Apollos in the New Testament are Act 19:1; 1Co 1:12; 1Co 3:4, 1Co 3:5, 1Co 3:6, 1Co 3:22; 1Co 4:6; 1Co 16:12; Tit 3:13; and all show St. Paul’s high esteem for him. It was no more his fault than St. Peter’s and St. Paul’s that the factious Corinthians elevated him, or rather degraded him, into the leader of a party, Eloquent seems to be a better translation of here than learned. The Greek word, which only occurs here in the New Testament, has both meanings.

Act 18:25, Act 18:26

Had been for was, A.V.; spirit for the spirit, A.V.; carefully for diligently, A.V.; things concerning Jesus for things of the Lord, A.V. and T.R.; but when Priscilla and Aquila heard him for whom when Aquila and Priscilla had heard, A.V. and T.R.; carefully for perfectly, A.V. Knowing only the baptism of John. It is difficult at first sight to conceive how at this time any one could know the baptism of John without knowing further that of Christ. But a possible account of it is that Apollos living at Alexandria, where as yet there was no Christian Church. had met some Jews who had been in Judaea at the time of John’s ministry, and had heard from them of John’s baptism and preaching, and of his testimony to Jesus as the Messiah, but had had no further opportunity of careful instruction in the faith of Jesus Christ till he happened to come to Ephesus and make the acquaintance of his compatriots, Aquila and Priscilla. They hearing him speak with fervor and eloquence, but perceiving that his knowledge was imperfect, immediately invited him to their house, and instructed him in the fullness of the truth of the gospel. This necessarily included the doctrine of Christian baptism, which we cannot doubt was administered to him (Joh 1:33; Act 1:5; Act 2:38).

Act 18:27

Minded for disposed, A.V.; pass over for pass, A.V.; encouraged him, and wrote to for wrote exhorting, A.V.; and he helped for who helped, A.V. To pass over into Achaia. Nothing can be more natural than the course of events here described. In his intimate intercourse with Priscilla and Aquila, Apollos had necessarily heard much of the great work at Corinth, and the flourishing Church there; and so he longed to see for himself and to exercise his powers in watering what St. Paul had so well planted (1Co 3:6). Priscilla and Aquila having heard his eloquent sermons at Ephesus, and being interested in the Corinthian Church, seem to have encouraged him, and to have joined with the other disciples at Ephesus in giving him commendatory letters to the Church of Corinth. Encouraged him; , a word found nowhere else in the New Testament, but used in classical Greek and in the Apocrypha, in the sense of “exhorting,” “urging.” are hortatory words. In medical writers a “stimulant” is . There is a difference of opinion among commentators whether the exhortation was addressed to Apollos, as the R.V. takes it, or to the brethren at Corinth, as the A.V. understands it. It seems rather more consonant to the structure of the sentence and to the probability of the case that the exhortation was addressed to the Corinthian Church, and not to Apollos, who needed no such encouragement, is equivalent to “wrote and exhorted.”

Act 18:28

Powerfully confuted for mightily convinced, A.V.; the Christ for Christ, A.V. Powerfully confuted; ,, one of St. Luke’s peculiar compounds, found nowhere else; here and Luk 23:10 (vehemently), but nowhere else in the New Testament. The adjective , meaning “nervous,” “vehement,” and the adverb , meaning “vigorously,” “with force,” are very frequent in medical writers; is also found in the LXX. of Jos 6:7, , “Let them blow a loud blast.” Showing by the Scriptures, etc. The same line of preaching as St. Peter and St. Paul always adopted when address-lug Jews (see Act 2:1-47; Act 13:1-52; Act 17:3; Act 18:5, etc.). It is remarkable that the success of Apollos at Corinth seems to have been chiefly among the Jews, who had opposed themselves so vehemently to St. Paul (Jos 6:6). It is one of the many proofs of the singleness of eye and simplicity of purpose of the great apostle, that the success of this novice where he himself had failed did not excite the least jealousy (1Co 16:12). St. Luke, too, Paul’s friend and biographer, here speaks of the powers and work of Apollos with no stinted measure of praise.

HOMILETICS

Act 18:1-3

Christian friendship.

Unselfish friendship, the union of human souls in the bands of a close, unworldly, self-sacrificing love, has always been a spectacle that has fascinated men, one on which they have dwelt with peculiar fondness. Among the Greeks, Pylades and Orestes, Damon and Pythias; in the Old Testament David and Jonathan, and in the New Testament Peter and John, are examples of such friendships, and of the admiration which men cannot help having for them. But there is not any more beautiful and touching picture of human friendship to be found anywhere than that which rises up before us in the case of Paul, Aquila, and Priscilla. We first find the group in a humble workman’s dwelling at Corinth. Drawn together by being , men of the same trade, they are lodging in the same house. They were brought there indeed from different causes, and from different parts of the world. Paul from Antioch, urged westward by his ardent desire to add new realms to the kingdom of Christ; Aquila and Priscilla driven eastward by the cruel edict of a despot forcing them from their home and all its interests in Italy. They met in Corinth, and dwelt under one roof. There we see the men busy at their trade of tent-making, while the wife, the woman of the house, added that comfort and cheerfulness to the home which the presence of a bright, energetic, intelligent woman is so well fitted to afford. A common trade, a common race, and the common interests arising from both, would soon cement a friendship between two virtuous men thus thrown together in a foreign land. But a much closer bond of union soon knit the two men together. Whether Aquila and Priscilla brought with them from Rome the rudiments of the Christian faith, or whether they first learnt that Jesus is the Christ from the lips of Paul, we have no means of deciding. What is certain is that many words concerning the kingdom of God passed between them in their hours of work. While Paul’s industrious hands were travailing and stitching night and day to earn his bread, his eloquent tongue was discoursing of Jesus Christ and his great salvation. Aquila, doubtless well read in the Scriptures, like his later namesake and fellow-citizen in Pontus, was not slow to take in his words; while Priscilla, taking perhaps the woman’s part in cutting out and preparing the materials for their work, listened with intense interest to the words of eternal life uttered by the apostle. The friendship begun in earthly relations was soon perfected in the bonds of the love of Christ. We can fancy the hours of united prayer when those two or three were gathered together in the name of Jesus. We can fancy the close fellowship induced by the common enmity of their unbelieving and blaspheming fellow-countrymen. We can fancy their common joy when first one and then another of their Jewish brethren was brought to the Shepherd and Bishop of souls. We seem to feel their common anxiety when Paul was brought before the bema of Gallio, and to hear their common praises when the conspiracy was defeated and the apostle was set free. We no longer wonder to read that when Paul set sail for Syria, Aquila and Priscilla went too (Act 18:18), and all that follows follows so naturally. Their labor at Ephesus as the apostle’s delegates; their faithful instruction of Apollos; their patient continuance at Ephesus after St. Paul’s return (1Co 16:13); the Church in their house, both at Ephesus and at Rome (1Co 16:9; Rom 16:3); their unbroken attachment to the very latest moment to which our knowledge extends (2Ti 4:19);all is of a piece with that first holy friendship which was born in the workshop at Corinth, and nourished in the fellowship of faith. The picture leaves a deep impression upon the mind that human friendship, like all else that is good or beautiful in human life, attains its perfect growth, and produces its fairest fruits, when it is laid in a common fellowship with God, and is fostered by a constant partnership in loving labors for the glory of Christ and. for the increase of his Church.

Act 18:4-17

The testimony.

The kernel of the gospel is the truth that Jesus was the Christ. He was the Person spoken of by all the prophets as to come. Jesus of Nazareth, the son of Mary, born in the reign of Augustus Caesar, and crucified in that of Tiberius; known to his contemporaries in Judaea and Galilee as a Teacher and a Prophet, known to later ages by the Gospels which record his life and death and resurrection from the dead; is God’s Christ. He came into the world, in accordance with the eternal purpose of God, to be the Teacher, the Savior, the Judge, the Lord, the King of the whole earth, the Head of the human race. He fulfilled in his own person all the predictions of the prophets; he accomplished by his work all that God had in store for the redemption of the sons of men. Whatever the Holy Ghost spoke of the Godhead, of the priesthood, of the sacrifice, of the reign, of the glorious kingdom of Messiah, has its fulfillment in the Lord Jesus. The truth, therefore, that Jesus was the Christ is the kernel of the whole gospel. But further, this is either a fact or it is not a fact. There is no cloudland of uncertain existence, no matter of doubtful disputation or of fluctuating opinion. Those who have told us these things are witnesses of what they knew, not disputers about what they thought. What they have delivered to us is their testimony. We must either accept it as true or reject it as false. It has met with both treatments in the world, and, whether believed or disbelieved, has been a potent factor in men’s behavior. When believed, it has made the kind of man that Paul was, the kind of men and women that Aquila and Priscilla were. It has made men pure, holy, upright, patient, meek, kind, unselfish, self-denying, laboring for the good of others rather than for their own gain; with affections set on heavenly more than on earthly things; conscientious, true, faithful to their word; to be trusted and relied upon; great benefactors to their race, full of love to mankind. When disbelieved, it has not simply been set aside as a thing unworthy of credit, but it has set in action the most malignant passions in the human breast. Envy and jealousy, hatred and malice, have blazed up in all their fury against the authors and abettors of this testimony. You would think, judging by the fierce rage of the opponents, that there could not be a greater crime against humanity than to teach men to love God, to abstain from all evil, and to live in peace and good will towards one another. Judging by the rage of the opponents, you would think that a greater wrong could not be done to men than to tell them of life and rest and happiness in the eternal reach beyond the grave, as encouragements to patient well doing on this side the grave. Jews and heathens, so unlike one another in everything else, were exactly alike in their reception of this testimony. The Jews blasphemed and cursed and persecuted, and brought for punishment before the Roman tribunals those who gave testimony for Christ; the heathen, tolerant of every form of idolatry, let loose fire and sword and wild beast against the harmless disciples of the Lord Jesus. The accomplished philosopher, Marcus Aurelius, gave Justin Martyr to the executioner and Polycarp to the flames, with as little scruple as Nero tortured his Christian subjects at Rome. The scornful hatred of Tacitus for the pestilential superstition of the Christian was as bitter as the scurrilous wit of Lucian. In our own day many tongues are let loose against the testimony. New philosophers, new exponents of the physical laws by which the world consists, new pretenders to superior wisdom and wider intelligence in the various departments of human knowledge, however differing among themselves in the fundamental principles of their several schemes, agree in the scornful rejection of “the testimony of Jesus Christ.” The Church meanwhile pursues her unwavering course. She holds in her hand the lamp of that truth which she did not invent, but which she received from God. That lamp sheds forth its heavenly light, whether men receive it or whether they shut it out from their hearts and walk on in darkness. For that truth the Church is ready now, as she ever was, to endure the scorn and hatred of mankind or to suffer imprisonment and death. Her office is to testify that Jesus is the Christ. By the grace of God she will continue that testimony until the Lord comes, and her witness to the absent is swallowed up in her adoration of the present, in visible power and glory.

Act 18:18-23

The concise narrative.

The grain of mustard seed becomes a great tree, and the fowls of the air lodge in its branches. Could we unfold all that is covered under these few words, whole volumes of surpassing interest might be evolved. The occasion and motives of Paul’s vow; the first visit to the capital of Proconsular Asia, to be afterwards the scene of such great events; Pentecost at Jerusalem; the interview with James and the elders of Jerusalem; his thoughts in the metropolis of Christianity, in the stronghold of Judaism, about the aspects of the Church, and the relations of his Corinthians converts to the believing priests and Pharisees at Jerusalem; the execution of his vow, and the state of his feeling towards the temple and its services: his return to Antioch, the metropolis of Gentile Christianity, the new Rome, as it were, of the Christian world; his meeting with old disciples; his narratives of God’s work in the new world of Europe, just conquered for the God of Israel; his possible meeting again with Barnabas there, and their tearful reconciliation, and the binding up of the old wound so painful to two good and loving hearts; and then the long and wearisome journey, full of labor and peril, through Phrygia and Galatia; the aspect of old friends and old enemies; the new conquests for Christ, the new triumphs of the gospel, perhaps fresh disappointments from the fickleness of the Gaulish character; were all this told, and the skeleton verses before us filled in with all this life and action, what volumes we should have! But it has pleased God to seal up all these books, and hide them from our eyes. It is our part to be thankful for what we have, and to draw the lesson that the silence of Scripture is as surely ordered as its revelations are, anti that we must read, not to satisfy our curiosity, but to edify our souls.

Act 18:24-28

The episode.

The five verses which make up this section are unique in this respect, that the historian, leaving his hero engaged in unknown labors in Phrygia and Galatia, gives us in them a view of what was going on meanwhile at Ephesus. And a most curious narrative it is. It introduces to us one of the most remarkable men of his age, the Alexandrian Apollos, a Jew of great learning, great ability, and great eloquence; and relates his accession to the Church and to the ranks of the Christian ministry, under most singular circumstances. It further gives us a very striking instance of the devotion of Aquila and Priscilla to the work of Christ, and of their eminent services in the infant Church. Of the after career of Apollos we know next to nothing. We see him for a moment, like a blazing comet in the ecclesiastical heavens, striking down opposition and unbelief with the onslaught of his fervid and logical eloquence; we see the reflex of his great influence at Corinth, in the repeated mention of him in St. Paul’s Epistle to the Corinthians (1Co 1:12; 1Co 3:4-6; 1Co 4:5), written from Ephesus; but the only evidence we have of his continuance in the work which he so brilliantly began, is to be found in St. Paul’s brief order to Titus, “Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them” (Tit 3:13). Yet how manifold, in all probability, were the evangelic labors of Apollos in that interval! How many must have been convinced by him that Jesus is the Christ, and found eternal life in his Name! And if the conjecture of Luther, followed by many since, and recently supported at length by Dr. Farrar (‘Early Days of Christianity,’ vol. 1. Act 17:1-34., 18.), that he was the author of the Epistle to the Hebrews, be true, what a wide extension is given, in time and space, to the Christian influence of this man “mighty in the Scriptures;” and yet for nearly eighteen centuries has all this labor of love, this precious knit of devoted zeal and spiritual power, been unknown to the Church of God. Surely the reward of the successful evangelist and pastor is not to be looked for in fame and worldly reputation, or the applause of men. And as surely every word spoken for Christ, and every labor endured for the Master’s sake, will not be forgotten, but will be found unto praise and honor and glory at the appearing of Jesus Christ. Then perhaps the last will be first, and the first last.

HOMILIES BY W. CLARKSON

Act 18:1-11

Truth before the citadel.

When the apostle of Jesus Christ confronted the heathenism of Corinth, we may say that, in his person, Divine truth was opening its attack on the very citadel of sin; such was its “abysmal profligacy,” its intemperance, its dishonesty, its superstition. In the brief account we have of Paul’s work in this city we are reminded

I. THAT CHRISTIAN BLAMELESSNESS SHOULD ANSWER TO THE DEPRAVITY IT ENCOUNTERS. (Act 18:3.) At such a city as Corinth it was eminently desirable that the apostle of truth and righteousness should be, in all respects, above reproach. There must not be the shadow of suspicion of self-seeking upon him; he must show himself, and be seen to be, the disinterested, missionary he was. Therefore he worked away with his own hands, laboriously maintaining himself all the while that he was laboring in spiritual fields (see 1Co 9:15-18). This is the spirit in which it becomes all earnest men to act. We should give ourselves trouble, we should deny ourselves pleasure, according to the necessities of the case before us. Though “free from all,” we should become “the servants of all, that we may gain the more” (1Co 9:19). There are circumstances in which we are perfectly justified in using our liberty; there are others in which we are constrained to forgo our freedom, and impose hardships on ourselves, that we may gain those whom, otherwise, we should not win.

II. THAT WHEN MEN PERSISTENTLY REJECT THE BEST WE CAN BRING THEM, WE MUST PASS ON TO OTHERS. (Act 18:5, Act 18:6.) When Silas and Timotheus rejoined Paul at Corinth, they found him “earnestly occupied in discoursing;” “he was being constrained by the Word;” he was striving with his whole strength to convince the Jews that Jesus was the Christ. But his most zealous efforts were all unavailing, His opponents resisted his arguments; they opposed him and blasphemed his Lord. Then he turned, sorrowfully and indignantly, away from them, and gave himself to the work of God among the Gentiles (Act 18:6). This was not more sensible and obligatory then than it is now. If we have been laboring devotedly, prayerfully, patiently, among certain men, and they determinately reject our message, it is both foolish and wrong of us to waste our resources there; we must pass on to others who may welcome our word as the truth of God.

III. THAT CHRIST WILL NOT LEAVE HIS FAITHFUL SERVANTS WITHOUT DIVINE ENCOURAGEMENT. He granted Paul

(1) the joy of spiritual success (Act 18:8); also

(2) the assurance of his protecting care (Act 18:9, Act 18:10).

The exact measure of his success we do not know, but it was probably considerable; the Church at Corinth became of such importance that Paul paid it great attention, and spent on it much strength in after years. T he vision which the Savior granted was supernatural, and of a kind which we do not expect him to repeat continually. But we may confidently reckon that, if we are found faithful by our Master, we shall have:

1. A good measure of success in our work. Earnest Christian effort rarely, if ever, fails. We may, indeed, be ill adapted to the special work we have undertaken, and then we must pass on to other fields; but if we are in our right place, we shall assuredly have some increase for our toil: “In due season we shall reap.”

2. The inspiration which comes direct from God. Christ will come to us, not in such vision as that he granted Paul, but he will visit us; be will vouchsafe to us those renewing influences of his Holy Spirit, which will make us

(1) wilting to endure what we may have to suffer;

(2) willing to wait his time for sending the harvest;

(3) strong to speak his truth in his Name and in his Spirit.C.

Act 18:12-17

Fanaticism, pride, calmness, short-sightedness.

I. JEWISH FANATICISM. (Act 18:12,Act 18:13.) The Jews could not or would not understand that Paul was not against the Law, but only against their interpretation of it; that Christianity was not so much the abrogation as the fulfillment of the Law, its reinstitution in another and a better form, the one and only thing which could perpetuate and immortalize it. They regarded the apostle as a renegade, as an iconoclast, as a traitor; their opposition became hatred; their hatred grew into murderous passion; their passion seized on the earliest opportunity to compass his imprisonment or death. We see in every act the attitude, we hear in every word the tone, of bitter and even furious fanaticism, as they hale Paul before the proconsul and exclaim, “This fellow persuadeth men to worship God contrary to the Law.” This fierceness on their part was characteristic of them; it was of a piece with the rest of their national behavior before and after that time. It was not unlike the fanaticism of other nations, though it was more violent than that which is commonly displayed. All companies of men are liable to be carried away with passion which they are unable to control at the moment, but which they afterwards regret. Far better than this is

II. CHRISTIAN CALMNESS. “Paul was about to open his mouth” (Act 18:14). We are not told by the historian what was his demeanor. There was no need to tell us. It may be assumed, without the smallest shade of uncertainty, that the “prisoner at the bar” was unmoved by the violence of the mob, and untroubled by the power of the magistrate. His quietness of soul did not proceed from his consciousness of strength, his assurance that he could make out his case against his accusers; it arose entirely from a sense that he stood at that bar as “the prisoner of the Lord,” there for conscience’ sake; and also from the sense that One stood by him who would not fail him, who would certainly redeem his word (Act 18:10), beneath the shelter of whose care he was safe from Jewish spite and Roman power. “The Name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Pro 18:10). What time we have reason to be afraid, we will trust in him (Psa 56:3).

III. ROMAN SUPERCILIOUSNESS. (Act 18:14-17.) We can feel an intense Roman pride breathing in every line of this passage. Gallic considered any contention respecting Jewish laws or customs a matter of utter unimportance. Anything outside the circle of Roman citizenship was beneath the regard of such men as he was. And what if certain Greeks vented their wrath on a despicable Jew! Was that to trouble him? We see a haughty disdain on that Roman brow; we hear a contemptuous scorn in those magisterial tones; we perceive a lofty derision in that swift dismissal, in that absolute unconcern. This was the pride that was born of power and of authority. But, however it may have resulted, here, in impartiality and justice, it is not a lovely nor a worthy feature of human character. We are all of us too near one another in proneness to error and liability to overthrow and disaster, to make it right or wise to take such a tone. Human pride is

(1) always based, in part, on error; it is

(2) always on the way to ruin.

IV. HUMAN SHORT–SIGHTEDNESS. How little did the actors in this scene imagine that they were playing a part on which posterity would always look with interest! How little did Gallic suppose that he would be known to the end of time by reason of his association with that Jewish prisoner whom he contemptuously dismissed from his presence! How imperfectly we measure the importance of the scenes through which we pass, of the actions we perform, of the men with whom we have to do! Let us act rightly, kindly, graciously at all times and toward all people. Who can tell whether we may not be rendering a service to some chosen ambassador of Christ, or lending a helpful hand in some incident on which the gravest issues may hang, or supplying the one link that is wanted in a chain which connects earth with heaven? They who are conscientious and kind in humblest matters will be surprised one day to find

(1) what excellent things they have done;

(2) what valuable commendation they have earned;

(3) what large rewards await them (Mat 25:21, Mat 25:37-40).C.

Act 18:18-23

The strength which is of man.

The most suggestive sentence in these verses is that with which they conclude; but we may gather lessons from others also. We may learn

I. THAT THE DIVINE SPIRIT LEAVES US TO LEARN SOME TRUTHS BY THE TEACHING OF EVENTS. (Act 18:18.) We are a little surprised that Paul should think it necessary to trouble himself with ceremonies which, in Christ Jesus, have become obsolete. But this is one of those things which, among many others in our New Testament, show that God does not directly lead his people into the whole truth; he wishes us to learn his mind by the teaching of events, as the early Christians came gradually, and through the lessons of Providence, to understand that they were emancipated from the injunctions and prohibitions of that which was “positive” in the Mosaic Law.

II. THAT OPPORTUNITIES OF USEFULNESS SHOULD BE EAGERLY EMBRACED. There was time for a hasty visit to Ephesus, and Paul did not fail to avail himself of it (Act 18:19).

III. THAT EVERY MAN MUST BE ALLOWED TO JUDGE HIMSELF IN MATTERS OF CONSCIENCE. (Act 18:20, Act 18:21.) Those Ephesian Jews may have thoughtand we may be disposed to agree with themthat it was of greater consequence that they should have the truth preached to them than that Paul should go on to visit an unsympathizing Church. But it was a matter of conscience to him that he should go, and he therefore resisted their entreaties. We must form our judgments respecting the decision of others; we may offer our opinion and even urge our request; but we are bound to remember that it is every man’s duty to decide for himself, in the last resort, what he should do and whither he should go. Our urgency should never be pushed so far as to disregard this individual obligation.

IV. THAT THE CHRISTIAN COURTESIES SHOULD BE STUDIOUSLY OBSERVED. (Act 18:22.) It became Paul to salute the Church at Jerusalem. It was the mother Church, with which the other apostles were so intimately connected; it would have been ungraceful on his part not to have maintained friendly, or, at any rate, courteous, relations with it from time to time. It is very probable that there was no cordiality existing between its leaders and himself. Nevertheless, it was better to pay it an amicable visit, as he now did. Cordiality is vastly better than courtesy; but courtesy is decidedly better than disrespect or impropriety, and the irritation which proceeds therefrom. If possible, let unaffected, warm-hearted love prevail and abound; if that be hopeless, then let there be a studious observance of that which is courteous and becoming.

V. THAT THE BUSIEST LIFE SHOULD INCLUDE SOME SEASONS OF REFRESHING REST AND COMMUNION. Even the energetic and anxious apostle, with all his cares and projects, found it well to “go down to Antioch and spend some time there” (Act 18:22, Act 18:23).

VI. THAT THE WISE TEACHER WILL CARE TO STRENGTHEN HIS DISCIPLES as well as to make converts (Act 18:23). Paul was always solicitous to “strengthen his disciples.” He was the last man in the world to forget that God was the ultimate Source of all spiritual strength. But he knew that there was much that he, as a Christian teacher, had to do to make his disciples strong. He had

(1) to impart a fuller knowledge of the truth;

(2) to warn against those doctrines and those habits which would bring spiritual weakness;

(3) to incite to holy earnestness by his own spirit of devotion;

(4) to counsel his converts to maintain close intercourse with Jesus Christ;

(5) to see that they were at their post in the Church and in the field of holy usefulness.C.

Act 18:24-28

Variety in Christian service.

We learn

I. THAT GOD ENDOWS HIS SERVANTS WITH VARIOUS GIFTS We have been following the course and rejoicing in the good work of Paul; now we come to another Christian workman of different make,Apollos. God furnished him with opportunities and faculties that fitted him for service other than that which the great apostle of the Gentiles rendered. Apollos:

1. Had an acquaintance with Greek thought, gained at Alexandria, superior to that which Paul would obtain at Tarsus.

2. Had the great advantage of readiness and force of language; he was “an eloquent man” (Act 18:24). He shared with his more illustrious co-worker

(1) a large knowledge of Scripture, and

(2) great fervor of spirit (Act 18:25).

It is certain that Paul could do what Apollos would never have accomplished; it is equally certain that Apollos could effect some things which were not within the compass of the apostle. Like faithful Christian men, they rejoiced in one another. Instead of underestimating, and disparaging one another because they differed in gifts and methods, they valued one another’s special work and heartily co-operated in the mission field. Few things are more unworthy and discreditable than petty jealousies and disputations between Christian workmen of different types of excellence; few things are more admirable than the hearty appreciation by one man of the work rendered by another which is beyond his own powers of accomplishment.

II. THAT HUMBLER DISCIPLES CAN RENDER VALUABLE SERVICE TO THOSE WHO ARE DISTINGUISHED. (Act 18:26, Act 18:27.)

1. The service of enlightenment. This was rendered to Apollos by Aquila and Priscilla (Act 18:26). They had learnt “the way of God” from Paul, and they could and did teach it to Apollos, so that he understood it more perfectly. The little child in a Christian home could teach the profoundest philosopher who was ignorant of revealed truth things which, in spiritual worth, would weigh down all the speculations of his life. Two simple Christian disciples at Ephesus could and did inform the mind of the cultured and eloquent Apollos so that, instructed by them, he would become a great power for truth and Christ in the whole neighborhood. It is within the power of the simplest and humblest to breathe those words of truth and grace which may make a man a fountain of blessing to his kind. 2. The service of introduction (Act 18:27). Unknown brethren wrote a letter, and this, reaching the right hands, introduced a valuable exponent of Christian truth to a large and important sphere. If the act of introduction be regarded as it surely should be, not merely as cans of obliging a friend, but as something in which the Master himself and his Church may be importantly served, then, by the conscientious writing of “a letter of commendation,” one who is of humble rank may do excellent work for his kindhe touches a spring whence healing and refreshing waters flow.

III. THAT ONE CHRISTIAN TEACHER MAY FOLLOW ANOTHER WITH THE GREATEST ADVANTAGE. (Act 18:28.) “Apollos mightily convinced the Jews;” perhaps more successfully than Paul would have done. When one Christian workman goes and another comes, the latter supplements the former in two ways.

1. He deepens the impression which the former has made. By bearing the same testimony he constrains the people to feel more convinced of the truth and value of that which they have heard.

2. He brings additional light. He puts the same truth in other forms and phases; he presents it as it has shaped itself to his own mind and has been colored by his own experience. Thus he meets the need of some whose necessity had not been met, and wins some that would have remained unwon.

IV. THAT THE COMING OF A STRONG SERVANT OF CHRIST SHOULD BE BUT A REINFORCEMENT TO THOSE ALREADY IN ACTIVE SERVICE. The Church at Corinth was not in a state of inactivity and uuaggressiveness when Apollos arrived. What he did there was, not to originate a mission, but to help those already in the field (Act 18:27, Act 18:28). He helped them by ably sustaining their endeavors to advance the cause of Christ. The Churches of the Savior should always and everywhere be in a state of evangelistic activity; then they will be prepared to welcome as a timely reinforcement the coming of a specially powerful advocate who will master and secure those whom he encounters.C.

HOMILIES BY E. JOHNSON

Act 18:1-17

Paul at Corinth.

I. HIS WORK AT CORINTH.

1. Its humble and self-denying beginning. (Act 18:1-4.).

(1) He came to Corinth a city notorious for its pleasures and its vices. Often is the gospel more gladly received in such places than in the haunts of learning and the strongholds of philosophy. The rejected of Athens finds a welcome at Corinth. To the Corinthians the apostle will write by-and-by, “Ye were thieves, robbers,” etc.; “but ye are washed, ye are sanctified,” etc. Yet to conquer these hearts, danger and self-denial must be undergone.

(2) Paul works to earn his bread while he is teaching. It was a wholesome custom practiced and taught by eminent rabbis; probably enough by Gamaliel, at whose feet Paul had sat. Christ was the carpenter’s Son,” and the apostles fishers. Happy he who can afford to prove his entire disinterestedness as a teacher of the truth, and so silence that gainsaying of the ungrateful and the miserly, who object to the gospel and its preaching solely on account of its cost, If his example cannot be exactly followed in the present day, at least it may be taken as a rebuke to the pride of office in the teacher; and to unspiritual luxury and idleness in general. Also as an encouragement to the honest, craftsman; every honorable calling is well-pleasing to God. Act well your part; there all the honor lies.” Again, willingness to work is one of the best passports everywhere. “Waiters on Providence” do not see most of the ways of Providence. Had not Paul been a worker at his craft, good Aquila had not fallen in his way. Driven out of Rome, those pious Jews came to Corinth, to afford shelter and food to the apostle. God “seldom smites with both hands.” He is a good Worker, but he loves to be helped;” so old proverbs say. (3) His sabbath employment. “Every sabbath.” Unwearied zeal characterizes him. Faithful in that which is least, he is faithful in that which is much. The week-day work and the sabbath consecration help one another. Work makes the sacred rest sweet; and the sacred rest gives new energy for work.

2. Courageous progress. (Act 18:5-8.) When Timothy and Silas came, Paul, instead of throwing the work upon their shoulders, only redoubles his activity. How useful and how happy “the tie that binds” men’s hearts in Christian love and work (Php 2:22)! tie continues to witness to the Jews that Jesus is the Messiah. The previous work in the synagogue had probably been preparatory. But the love of Christ constrains him, and he cannot keep back the main matter of his message, certain as it is to awaken violent opposition. Opposition and blasphemy break out; but the constancy of the servant of Christ is the more illustrated. There is no paltering, no drawing back, no compromise. “Your blood be on your heads!” Thus he clears himself from complicity in the guilt of their spiritual suicide. But before any can venture to imitate Paul’s example in this, let them see whether they have done all in their power to raise and save, like the apostle. Driven from the public place of meeting, he goes into the private house of Justus; rejected by Jews, he turns to the heathen. The conversion of Crispus rewards his efforts. Not “many” wise are called (1Co 1:26). At the same time, there are exceptions. Paul goes out by the front door of the synagogue, so to speak, to find his way in again by the back.

3. The blessed result. (Act 18:9-11.) The Divine voice came, saying, “Fear not! speak, and be not silent!” Times of weakness and discouragement and self-conflict are for all. The mightiest spirits know the deepest dejection, Recall Abraham before Abimelech, Moses in the desert, psalmists of the Captivity, and prophets, Elijah under the juniper, John in prison, Jesus in Gethsemane, Luther and his violent crises. The latter said, “Many think because I am so cheerful in my outward walk that I tread on roses, but God knows how it stands with me.” But saith the voice: “I am with thee; none shall set upon thee to hurt thee; much people have I in this city.” “I am with thee:” a word of might, that each and all in every humble or important path of duty may lay to heart, and go forward with his work, clear in speech and strong in action. “I have much people in this city:” the seed and the leaven of the Word works with secret might when we observe it not; sleeping echoes waiting to be roused; seven thousand hidden ones who have not bowed the knee to Baal.

II. OPPOSITION TO THE WORK. A year and six months passed in prayer, patience, confidence in God, diligent toil. These are the means by which the work of God is furthered. But the incidents that followed teach that men must suffer for their work, and that all true work involves its cross. The world is the world still; and offences must come.

1. The charge against Paul. “He persuades the people to worship God contrary to the Law.” How easily do men persuade themselves that what is against their own pleasures is contrary to God’s Law! It is nothing new that those who are most given to error in religion are most ready to accuse others of heresy.

2. The conduct of Gallio. He referred disputes about the Jewish Law to the Jews themselves. It is wise that magistrates should not pass judgment in matters of religion which they do not understand. But it is not well if magistrates are indifferent to religion, its genuine reality, and fail to protect sincere believers in the enjoyment of their religious belief. Gallio is a fine example of moderation, putting to shame the bloodthirsty spirit which has so often prevailed in the Christian Church. But it is an abuse if the example be used as a plea for indifferentism. Gallio, who was cold to religious sympathy, would consent to see a man’s civil rights injured. Gallio, on the whole, is a mixed example. Let us say that the duty of a Christian judge is

(1) to have a conscience and a religion of his own;

(2) not to intermeddle in the affairs of conscience of others;

(3) to protect men against violence, of whatever faith they may be.J.

Act 18:18-22

Return of-Paul to Antioch.

We do not know the exact nature of the vow he was under. But the following lessons may be drawn from his conduct:

I. WORK WHILE IT IS DAY. Where God opens the door, let the ready servant enter. The voice of the Almighty saith, “Upward and onward evermore,” Work, not for glory and gain, out for the kingdom of God and the salvation of men.

II. TARRY NOT TO CONFER WITH FLESH AND BLOOD. Foes might have deterred him in the front; loving friends might have held him back; difficulties might have made him quail; but he hears but one voice, sees but one hand, and goes forward. He who proceeds in this spirit, “unhasting, unresting,” is always setting out, always arriving; and, passing unhurt through perils which, if dwelt upon in the imagination, would appear insurmountable, can with thankfulness exclaim, at the end of every step of the life-journey, “Hitherto hath the Lord helped us!”J.

Act 18:24-28

The eloquent Apollos.

I. PAUL AND APOLLOS: A CONTRAST. “I planted, Apollos watered.” Different Divine instruments, shaped out of different material, prepared in different ways, destined for different objects. The unity in variety in Christian character is one of the chief beauties in the garden of God.

II. APOLLO AS AN EXAMPLE OF THE USE OF CONSECRATED LEARNING IN THE CAUSE OF CHRIST. Here learning is kindled by sacred enthusiasm; it is rooted in faith; it is united with docility; it is applied in the right place and way.

III. AS AN EXAMPLE OF GROWTH IN GRACE. It is the need of all. It is attainable by all who seek it in the right way. It becomes blessed and fruitful in new activity in the kingdom of God.

IV. AS AN ILLUSTRATION OF THE, VARIED SCHOOLS OF LIFE–EXPERIENCE. In the great school of Alexandria Apollos is among the aristocracy of intellect; at Ephesus he is in the company of tent-makers. It is good to know life on all sides; good to find virtue and grace in the most diverse society; and, above all, to detect in each scene the leading hand and educating wisdom of God.J.

HOMILIES BY R.A. RADFORD

Act 18:1-4

A glimpse into apostolic life.

Corinth. Change of method. In Athens a public challenge offered both to the philosophers and to the citizens generally in the market-place, as well as reasonings with the Jews in the synagogue. In Corinth, a more mercantile and less intellectual city, the preaching was more private and more decidedly on the foundation of the Old Testament, until Paul’s separation from the synagogue, Notice

I. The apostolic SIMPLICITY AND SINGLENESS OF MOTIVE. The Jew who had learned Christ at Rome was at once associated with Paul. There was no attempt to isolate himself from those who may have learned the truth in a somewhat different manner.

II. THE SELF–SACRIFICE of the apostle’s daily life. The tent-making supplied temporal wants. Jewish education on the right principle. The cultivation of independence. If not possible in exact repetition, the spirit of such a method should be ours.

III. BROTHERLY LOVE the support of zealous service. The messenger of Christ should be full of sympathy. Fellowship with congenial minds is absolutely necessary to refresh and enlarge the feelings.

IV. GUIDANCE OF CIRCUMSTANCES in Christian labor. Corinth did not require the same method as Athens. A longer stay seemed advisable. Worldly indifference is more hard to meet and overcome than intellectual opposition. Corinth was pleasure-loving and sensual. The synagogue was made the center of work, that time might be given to lay hold of popular interest. Patience and prudence necessary.R.

Act 18:5-11

(or Act 18:9, Act 18:10)

Faithful ministry.

I. THE SPIRIT OF GOD IN THE MESSENGER.

1. Testify by a special access of zeal in preaching the Word. Times when we should make unusual efforts to persuade men. We need to guard against monotony. The presence of sympathetic fellow-workers is a great encouragement and incitement.

2. Called out by the blaspheming opposition of unbelievers. If Christians knew what is said against Christ, they would not be so quiet as they are.

3. By Divine intimations encouraging and stimulating. Many of the greatest preachers, Luther, Wesley, Savonarola, have had such visions. In our intercourse with God in prayer we receive such gifts of preparation for our work. Every public man should have his seasons of approach to the throne, that his strength may be fed with the invisible stream of grace.

II. THE MINISTRY OF PAUL AT CORINTH IN ITS RELATION TO THE CHRISTIAN CHURCH AND THE WORLD. (Compare the Epistles.) The commercial influence of Corinth would help the diffusion of the truth. While the people were luxurious they were highly cultured. Greek thought was there, and the close intercourse with Athens would give the gospel the opportunity to lay hold of Greece as a whole. “The Lord had much people in that city.” The two elements of difficulty evinced in the Epistles were the Greek contentiousness, especially developed at Corinth, and the sensual tendencies of a voluptuous, wealthy people. Hence the importance of the Jewish portion of the Corinthian Church. Crispus the ruler of the synagogue, and Titus Justus the proselyte, would both become important fellow-workers with Paul. Notice, therefore:

1. The union of the Jewish and Greek elements in the early Church and in the development of Christian life; seen in the union of fact and doctrine, of the practical and theoretic, especially in Paul and his teaching (cf. the Epistles throughout).

2. The remarkable guidance of Providence. The opposition of the synagogue leading to a more decided ministry among the Gentiles; and hence to the rapid spread of truth among Greeks, and so through Europe. A merely Jewish religion would never have laid hold of the Greek and Latin minds; Christianity did. We may compare the influence of France during the Middle Ages and since the Reformation, in diffusing ideas among surrounding nations. So we are taught that it is not by human agencies alone that the victims of the gospel are won, but by innumerable instrumentalities and influences working with God’s ministers. The conversion of the world may be much nearer than we suppose. Under the surface are hidden operations of God.R.

Act 18:12-17

Contrasts in the attitude of men towards the gospel.

I. LEGALISM. The whole idea of the opponents of Paul was his inconsistency with the Law.

1. It was not reverence for God’s Law, but for men’s traditions.

2. It was a form of self-worship. “He followeth not with us.”

3. It was moral pedantry, a common sin; questions about words, names, and law, hiding realities.

II. SECULARITY. Gallio an amiable and wise man, but doubtless influenced by the prevailing Roman spirit, which was indifference to all religion. “Reason” was his guide. But, while he refused to be a party to religious persecution, he did not put forth his power, as he might have done, to maintain liberty of speech.

III. HEATHENISM IGNORANCE AND DISORDER. The gospel best prospers in the calm atmosphere of peace and reasonable thought. When we excite men’s passions against one another, we hinder the cause of truth. Sosthenes, doubtless, was ringleader of the Jews, but the Greeks did no service to the gospel by beating him. Gallio’s indifference to the gospel was probably increased by seeing it identified with disorder. The men of the world are not to be won by fanaticism.R.

Act 18:18-23

Retrospect.

An interval in Paul’s labors; how long cannot be known. Probably a needed rest; possibly connected with a vow. Employed in visiting Ephesus, sailing to Caesarea, his long fellowship with the Church there, repairing to Antioch and recounting his successes, for some time; and then revisiting the scene of his labors in Galatia and Phrygia. Thus it was a time of comparative bodily rest, of reflection and preparation for the future, and of confirmed intercourse and fellowship with brethren. Notice, therefore

I. THE EXAMPLE OF WISE METHOD IN CHRISTIAN WORK.

1. Mingle pauses of rest and thought with activity.

2. Revisit places where seed of truth has been scattered, both to watch the doctrine and strengthen the confidence of new converts.

3. Maintain brotherly sympathy with those laboring for the same Master, but in different ways and places. We should avoid mere individualism in Church life and evangelistic efforts. Paul constantly referred himself to Antioch, and never forgot that he had been recommended to the grace of God by his brethren.

II. AN ILLUSTRATION OF PROVIDENTIAL APPOINTMENT IN THE LIVES OF GOD‘S PEOPLE.

1. The absences of Paul from his converts the occasions of his letters, so of his instruction to the universal Church.

2. Apollos made way for at Ephesus. His mission important. Possible necessity among the Ephesians of other elements besides the Pauline; hence both Apollos and, subsequently, the Apostle John.

3. The immense influence of Paul’s personal narration of his successes at Antioch, and of his confirmation of the disciples in the infant Churches of Asia Minor. “Man proposes, God disposes,” wonderfully illustrated in the early history of Christianity.R.

Act 18:24-28

Apollos.

Alexandria’s mission. Its broader view of Judaism. Its intermediate position between Palestine and the Christian Church. Variety of human talent and acquirement all serviceable to Christ. Humility of the truly good man, who, though himself learned, is willing to be taught by those who have more of the grace of God. Ministers may get help from their people. Apollos in the footsteps of Paul. He was no rival, but a fellow-laborer. Hence willingly forwarded in his proposal to visit Corinth, and carry on there the good beginning made by the apostle. An example of:

1. Consecrated learning.

2. Rapid growth in grace, because the spirit of the man was humble.

3. Brotherly co-operation. What a rebuke to later times!

4. The blessing of God on a pure and active Christianity.R.

Act 18:20

Zeal without knowledge.

And he began to speak, etc. The true knowledge is not learning, not even knowledge of the Scriptures as a written Word, but knowledge of the way of God. Priscilla and Aquila may know more, in this sense of knowledge, than Apollos. Spiritual things are spiritually discerned.

I. THOSE WHO PREACH AND TEACH SHOULD BE PREPARED FOR IT.

1. Much harm is done by zeal without true knowledge.

2. Progress cannot be rapid where knowledge is imperfect.

3. No amount of fervor in the spirit should be allowed to supersede a careful knowledge of the truth.

II. THE WAY OF GOD IS NOT THE WAY OF JON THE BAPTIST, BUT THE WAY OF CHRIST.

1. Many things about Jesus may be known, and still the saving truth of spiritual life in him may be unknown.

2. Repentance preparatory to faith, not instead of it.

3. The way of God in Christ is not a reformed Judaism, but an entirely new method of religion; spiritual, not formal; by the law of love, not by the law of works. New wine in new bottles. Defective views of the gospel still prevalent. Morality substituted for faith, ritualism for spiritual religion. The way of God is the way of a new creation.R.

HOMILIES BY P.C. BARKER

Act 18:3, Act 18:4

Tent-making a sermon.

Paul has left the mockers, the procrastinators, and the believers, each to reap the fruits he has sown, and, departing from Athens, has reached Corinth. And here we find him the center of so natural a touch of history, that it speaks its own fidelity. No “cunningly devised” history would have interpolated such an incident as this before us. Nothing but the truth of history could find its niche here. So distinctly as it is recorded, it must be charged with some useful suggestions.

I. PAUL PUTS HONOR ON MERE LABOR WITH THE HANDS. It were of those matters of exceedingly curious interest, not vouchsafed to us, and not necessary to “our learning,” if we had been told, what Paul earned as wage; or otherwise how he sold what he made. Of one thing we will be sure, he did neither ask nor take more than was the right price.

II. PAUL PUTS ITS REAL HONOR ON THE APOSTOLIC AND MINISTERIAL OFFICE. He does this partly, in one of the most effective of ways, viz. by withdrawing from that office its merely superficial honor. He strips it of mere dignity, of case, and of professionalism.

III. PAUL PUTS HONOR ON INDEPENDENCE, EVEN IN THE APOSTOLIC OFFICE. True, in Christianity as in Judaism, that those who minister at the altar have right to live by the altar, and that the exchange of things temporal and “carnal” (1Co 9:11-14) for things spiritual is sure to be to the preponderating gain of those who part with the former. Yet there may be times when the day shall be won by one clear proof, and that the proof of disinterestedness (1Co 9:15-18).

IV. PAUL PUTS HONOR ON THE FREEDOM OF CHRISTIANITY FROM ANY SET AND ARTIFICIAL CLASS DISTINCTIONS. The man who speaks and who does the right and the good is the disciple of Christ. And discipleship is not determined, or regulated, or modified, in any way whatsoever by the kind of work to which it puts its hand. A man who prays in all the secrecy of the closet may do more than the man who preaches in all the publicity of the Church. A man who gives may haply, on occasion, do more than either. And a man who works at the humblest craft may not only be not second to an apostle, hut may be truest apostle himself. How often have heart and mind died away, and nothing been reaped for want of hand and foot! The union of the practical with the devotional is often just as truly the sine qua non, as the union of the devotional with the teaching and preaching of the highest seraph-tongue.

V. PAUL STRIKES AT THE DEEP–LYING PRINCIPLE, SO WELCOME AND HONORED WHEN RIGHTLY EMBRACED, OF THE SELF–SUPPORTING CHARACTER OF CHRISTIANITY. This is its honest pride. It asks air and light. And it asks love and faith, trust and trial. And it thereupon asks nothing more, till of it, it comes to be asked, and passionately, what devout, grateful, adoring return in its surpassing condescension it is willing to receive. Beneath not infrequent disguises, Christianity has been a long history of giving and not taking, giving and not even receiving, till hand and heart have become one. And men, suppliant in loving and overflowing devotion, have begged their Master, Lord, and Savior to accept of themselves and their all.B.

Act 18:9-11

The complement to human uncertainty found in Divine fidelity.

It must be supposed either that the omniscient eye saw some signs of failing in Paul, or else that the greatness of the work and the severity of the trials before him were judged by Divine compassion to ask some special help. Notice, therefore, how true it is that

I. THE BEST AND STRONGEST OF HUMAN DEVOTION IS LIABLE TO SOME UNCERTAINTY. No reference is here made to the fickleness that owns to no real devotion, nor ever sprang from depth of root. We are to note that the longest human perseverance may yet break, the stoutest human heart may have its weaker moments, during which irretrievable damage may be done to its cause and discredit to itself, and the warmest devotion may under certain circumstances cool.

1. Exceeding weariness of the flesh may overcome, some unexpected hour, the truest human devotion, if it get left as it were just a moment to itself.

2. An exceedingly baffled state of the mind and of faith may throw that determined human devotion. The vicissitude of the world, the Divine conduct of its history, and, not the least, the Divine conduct of the grand forces of Christianity, when they seem awhile to halt or to be mocked by their own professed friends into discredit,these often offer to baffle each deepest thinker, each most observant reflector.

3. The exceeding keenness of the soul’s own peculiar disappoint-mort, when the beauty and the persuasiveness and the unchallengeable merit of Christ do nevertheless count, to all present appearance, for nothing before the brute force of the powers of evil,this threatens the patience of human devotion.

II. THE UNFAILING SUCCOUR OF DIVINE INTERPOSITION. That interposition rests on three very thoughts of mercy. They are:

1. The Divine observingness of “all and each,” and of the most secret heart and need of each.

2. The Divine sympathy. This is one of the great ultimate facts of a risen, ascended, glorified Savior, who had been once with us, and who still shares, high aloft as he, is our nature.

3. The Divine practical methods of rescue in the hour of danger a provision against its over-storming rage. Among such methods may be ranked:

(1) Divine suggestions. These are angels of angels oftentimes to the depressed, the doubting, the darkened, yet the loving and true of heartthey are like nothing, more than those rays of light, which are the brighter arid more exactly defined for the darkness of the clouds past which they travel.

(2) The triumph of a quickened faith. Surely this is “the gift of God.” If faith itself be so, the brightest flashings forth of the very pride of faith, if it be possible to say so, might be yet more inscribed the gifts of Godso opportune, so enlightening, so banishing to doubting darkness and to darkest doubting. There is a moment when perfection is to the fragrance of blossom, the color of flower, the ripeness of fruit, the light on the landscape, and there are moments when Faith knows and does her very best. And it is at such moments that God “restores the soul” of his servant. The miracle of vision and dream is nothing more pronounced, more certain, more conclusive, to conviction than these triumphal moments, when faith is in its pride and glory, and achieves its best.

(3) The direct promise (Psa 91:1, Psa 91:3-6, Psa 91:11, Psa 91:12, Psa 91:14, Psa 91:15; Psa 23:1-6. 4; Psa 73:23). The promise made to Paul in this vision gathers round the center that had drawn already, then, ages and generations round it; and how many more by this time! “I am with thee.” And that central promise is good for all bearings of it, “Greater is he that is in you, than he that is in the world” (1Jn 4:4). It holds from such a statement of fact as this, to the immortal Christian charter-promise, “Lo, I am with you always, even to the end of the world!” The direct promise, in the midst of our human uncertainty and unsteadiness of performance, is clear, exact, steady, and certain. Resting our faith, it feeds hope, and draws closer and closer the bands of love.

(4) The conviction of there being, in spite of all appearances, a large harvest to be gathered. The true servant, after all, loves work, and loves his Master’s work, and must remember that he is neither the Master nor gifted with Master’s sight and knowledge. And with what fresh alacrity has he not infrequently resumed toil, when amid all things that look against himself and his toil, he hears, or seems to hear, the authoritative assurance of the Master, “For I have much people in this city,” though at present they “wander as sheep having no shepherd”!B.

Act 18:12-17

A novel instance of retribution.

The common sense of the unlearned has much more mercy than the refinement of the theologian, and the straightforwardness of a heathen will show to more advantage than the crookedness and narrowness of a man better known for professing than for practicing religion. We have here a noteworthy instance of some who, would-be punishers of another, succeed in letting themselves only in for punishment. And this just consummation in this case was due exclusively to the ready perception and blunt, uncompromising action of one who evidently had no inclination to lend himself as the tool of iniquitous bigotry and persecution. When it is said, indeed (Act 18:17), that “Gallio cared for none of these things,” it is possible that, in strict justice, he ought to have cared for so much of them as concerned the lynch law, which, in the very presence of the “judgment-seat,“ the multitude of the Greeks inflicted upon Sosthenes, the ruler of the synagogue. Obviously, however, the Greeks were not exceeding the unwritten law or custom of Corinth in their act, and the inaction of Gallio may be sufficiently accounted for by this consideration. Notice

I. A LARGE NUMBER OF MEN MAKING COMMON CAUSE AGAINST ONE UNBEFRIENDED MAN, IN A RELIGIOUS MATTER AND BEFORE A FOREIGN COURT. If their perverted animosity of mind did not see the anomaly, the unperverted, unwarped mind of Gallio saw it promptly, and felt it decisively.

II. A VERY HOLLOW AND INSINCERE STATEMENT THEREUPON OF THE CASE.

1. The facts of the accusers are not truescarcely to the letter, not at all to the spirit.

2. If. they had been so, it is not this which was likely to give the Jew cause of complaint. The Greek of Corinth might possibly have had some pretence for bringing the matter into prominence, but not the Jew. And Gallio saw through it at once.

III. THE MAN OF TRUE RELIGION, COVERED BY THE ROMAN JUDGES, EXEMPTED FROM THE NECESSITY OF DEFENDING HIMSELF, THOUGH QUITE PREPARED TO DO SO, AND REMITTED TO HIS WORK, FREER AND SAFER TO DO IT THAN EVER.

IV. THE ACCUSERS CONTEMPTUOUSLY DISMISSED, AND THE UNJUSTIFIABLENESS OF THEIR CONTENTION, BEING BROUGHT TO THAT COURT, PROVED OUT OF THEIR OWN MOUTH.

V. THE REPRESENTATIVE OF THE UNJUST ACCUSERS SUMMARILY PUNISHED HIMSELF, HIS INIQUITY RETURNING UPON HIS OWN PATE, AND THAT BY THE DEED, NOT OF HIM WHOM HE HAD DONE HIS BEST TO INJURE, BUT BY THE SPONTANEOUS CONCERT OF OTHERS. And every stage of these events spoke to the retributive observation of One who “is angry with the wicked every day,” let them be who they may, and their pretences what they may. And every step also spoke the observing and sympathizing care of Christ for one to whom he had just made the promise, “No man shall set on thee to hurt thee; I am with thee.” How happy are all they who serve him with all their might, in that they may trust him with all their heart!B.

Act 18:24-28

The opportunities vouchsafed to fitness.

The doctrine of man’s opportunity is the correlative of that of God’s providence. A world of opportunity there ever is, ever is even for every man. How much of it mournfully perishes for lack of fitness in those who should be fit! A wonderful quantity and variety of fitness there is which waits upon opportunity, hangs precarious on it, but which often pines away because the opportunity given is not seen, or seen is not rightly appraised and humbly accepted. Pride often stands in the way of fitness accepting opportunity. So the whole Jewish nation sinned, and “knew not their King, God’s everlasting Son.” Whim often stands in the way; one kind of opportunity had been preferred and counted upon, and that which actually comes, though no doubt much better in reality, looks so strange that it is disdained. Impatience often stands in the way; for how much of opportunity depends on ripeness, ripeness of time fitted to the exact ripeness of character, and many will not wait, nor believe, nor trust I In all such cases, the waste, the sacrifice, the absolute unqualified loss are what only the omniscient eye can see, and are such that the eye of Jesus would “weep“ over them. A much happier view of fitness, which courted opportunity, and of opportunity which was divinely vouchsafed to fitness, is here before us. Let us observe

I. THE FITNESS. It is illustrated in two instances.

1. The instance of Apollos.

(1) He was eloquent. It was very possibly a native gift with him. If it were such, it was usedused in a good cause, improved by use. Many a natural advantage is not used; or is so sluggishly used that it wins no improvement and earns no talent beside itself; or used, it is used to inferior ends or to really bad purpose. So far from its being able to be described as “improved,” it both desecrates and is desecrated.

(2) He had the fitness of one who had acquired knowledge of the Scriptures, and very hearty, thorough knowledge of them. He understood their parts and their harmony. He could, no doubt, quote them, compare them, vindicate them against misinterpretation or very weak interpretation. And thoroughness of acquaintance with them raised their meaning and value and admirableness incomparably for him. A very scanty, meager acquaintance with Scripture is dishonor offered to it and its high worthiness; but, furthermore, it has no value for the subject of it. He is stricken with famine in the presence of rich abundance, and the strickenness is all his own doing. The average modern Christian loses, perhaps, beyond all that is supposed, from this one source.

(3) He had been instructed and had taken the graft of such instruction respecting the Messiahship of Jesus. “This word,” upon which all turned for the Jew of that day, he had “received with meekness.” And this word, though at present he had not got beyond the “baptism of John,” and knew little of the “baptism of the Holy Ghost,” was bearing already “much fruit.”

(4) He owned to the great qualification of “fervor in the Spirit.” It was a fervor assuredly not all his own, not altogether native in gift. The Spirit had condescended to descend and light upon him.

(5) He had a certain fitness of practical aptitude at speaking. And he did not bury it. He began by “speaking” as if in conversation with one or more. He went on to “teaching,” and neither his teaching nor any who heard it rebuked his advance, it would appear, till he found himself “preaching boldly” in public in the synagogues. It is just as though impulse had been faithfully obeyed, and felt its way, felt it rightly from step to step.

(6) He had also a certain missionary fitness. No large language boasts it to us, but the significant language of his deeds speaks it. He was “disposed” to pass onward. This is the disposition of the gospel. It refuses to stagnate. It refuses to be partial. It refuses to forget “the ends of the earth.” It refuses to stay its course till it shall “cover the earth, as the waters cover the sea.”

2. The instance of Aquila and Priscilla. Behind the all-brief allusion to them, what a background, we may be well assured, lies! What loss of worldly business, what vexation, what fatigue, what wounded hearts and painful aspects of human life, and strange estimates of the great Invisible, must have been the oft visitants of those banished Jews of Rome! Yet

(1) they had fallen in with Paul, and not been afraid of him, nor of his truth, which was one with him, and they had “learned of him.” Ay, it was the foundation of all fitness for them. But

(2) they had admitted Paul to be “partners” with them, or workman for them at wages, and had received him as an indoor servant. So they had not only learnt the first outline and elements of Christian truth, but they had enjoyed the priceless advantage of learning ever so much more by question and answer, at many an odd moment, when the light burst in on them like a flash of lightning, only with healing instead of alarming effect. They had learned in many a nicely disposed frame of mind, when a quarter of an hour gave more than a week would have otherwise given. They had also been relieved and cheered through long stretches of wearisome toil, yet the time sped all too quickly. And many a time they said, in thinking of it all, “Did not our heart burn within us?” They were qualifying for nothing different from thisto “expound the way of God more perfectly” to others.

(3) They had come to feel themselves, if it might at all be so, “inseparable” from Paul They must go with Paul (verse 18) into Syria and to Ephesus (verse 19). “There,“ it is significantly said, “he left them” (verse 19), for it was time their own separate usefulness and ministry should begin.

II. THE OPPORTUNITY.

1. For Apollos. He seemed made for usefulness.

(1) He had begun work right heartily before Aquila and Priscilla had told him the latest and the best. So he had ,already found his work out of the various fitnesses which lay in him, which he had not neglected, not resisted, not despised.

(2) The opportunity of large accessions of knowledge are thrown in his way, and he embraces them and owns them. Possibly the tent-making couple, man and wife, did not ordinarily stand very high in repute with the learned and polished of Alexandria (verse 24). But as surely as they recognize the right ring about him, so does he about them. And he is glad of the providential opportunity held out to him, to have “the way of God expounded” to him more completely and fully.

(3) The opportunity is opened to him of passing on to other ground, accredited by “{he brethren,” till he finds himself the true living center of a people to God’s glory. He is the “much helper” of them, who had already “believed through grace,” and he is the effective, trenchant, and successful convincer of many others, of “the truth as it is in Jesus.” What a lesson for young men! And how many persons of great gifts not used, misused, or sluggishly used, are sternly rebuked by the example of Apollos! While he is an example of how God will find the work and the opportunity and the glorious usefulness for those who have and improve and dedicate to him their fitness, of whatever kind, for his work.

2. For Aquila and Priscilla. These had been blessed themselves. Very likely, indeed, they had been a real help and comfort in private and in traveling to Paul. We can see them, wherever the modest opportunity offered, modestly stepping in and using it for the glory of Christ and the good of the brethren and others. But they had never thought of anything beyond such silent, unknown, unrecorded usefulness. But no, it shall not be so. A new opening occurs; they see it, and use it. They teach the teacher. They furnish the armory of the capable, skilful, valiant warrior. Not a victory that Apollos won afterwards, but their share was registered up above; and not a tender plant he watered (1Co 3:6), but the refreshingness came partly of their work, while “God g-we the increase.” For love, and care, and study, and zeal for him, Christ will never long withhold that best present reward, the reward of sufficient opportunity.B.

HOMILIES BY R. TUCK

Act 18:1

Corinth as a model sphere of missionary labor.

The service of the apostle no city or district is more fully detailed than his service at Corinth, and there is so much of interest connected with that city, that we may consider somewhat fully the work that had to be done, and the work that was done there. A general sketch of the place, its character, and its history will suggest the directions in which, further study and research may be hopefully pursued. The most complete and careful note is the following, by Dean Plumptre:”The position of Corinth on the isthmus, with a harbour on either shore, Cenchreae on the east, Lechaeum on the west, had naturally made it a place of commercial importance at a very early stage of Greek history. With commerce had crone luxury and vice, and the verb Corinthiazein, equal to ‘live as the Corinthians,’ had become proverbial, as early as the time of Aristophanes, for a course of profligacy. The harlot priestesses of the temple of Aphrodite gave a kind of consecration to the deep-dyed impurity of Greek social life, of which we find traces in 1Co 5:1; 1Co 6:9-19. The Isthmian games, which were celebrated every fourth year, drew crowds of competitors and spectators from all parts of Greece, and obviously furnished the apostle with the agonistic imagery of 1Co 9:24-27. On its conquest by the Roman general Mummius, many of its buildings had been destroyed, and its finest statues had been carried off to Rome. A century later, Julius Caesar determined to restore it to its former splendor, and thousands of freedmen were employed in the work of reconstruction. Such was the scene of the apostle’s new labors, less promising, at first sight, than Athens, but ultimately far more fruitful in results.” Taking the point of view indicated in the heading of this homily outline, we notice that

I. CORINTH WAS THE PLACE TO TEST THE ADAPTATION OF THE GOSPEL TO ALL CLASSES OF SOCIETY. The experience of long years and many missionary journeys was epitomized at Corinth. Not even Rome presented such an assemblage of all classes and grades, of all nationalities and races. It was just the place wherein to show what “almighty grace can do.” And the great apostle sought it with much the same instinct that leads the revivalists of our day to seek London, or Glasgow, or Paris. The population of Corinth was largely democratic, and its aristocracy was that of wealth rather than of birth. Commerce brought to it sailors and merchants from all parts of the world. There was a considerable Greek population, and a large number of Roman settlers. And we may add that the Jewish nation was well represented. St. Paul preached the gospel to them all, and it proved the power of salvation unto all who believed.

II. CORINTH WAS THE PLACE TO TEST THE POWER OF THE GOSPEL ON MEN UTTERLY DEBASED AND CORRUPTED BY SIS. The moral iniquity of Rome, as described in Rom 1:1-32., may help us to realize the profligacy of Corinth. F.W. Robertson says, “The city was the hotbed of the world’s evil, in which every noxious plant, indigenous or transplanted, rapidly grew and flourished; where luxury and sensuality throve rankly, stimulated by the gambling spirit of commercial life, till Corinth now in the apostle’s time, as in previous centuries, became a proverbial name for moral corruption.” Can the gospel cleanse the unclean, deliver those enslaved by vice, break the bondage of degrading habits, and give men command over their passions? Can even worse than Jerusalem sinners be saved? And is there hope for the most abandoned nations? St. Paul’s successes at Corinth are the sufficing answer.

III. CORINTH WAS THE PLACE TO DEVELOP THE RELATIONS OF CHRISTIAN PRINCIPLES TO SOCIAL AND FAMILY LIFE. Show how the common everyday life and relations of the people had been toned by their idolatrous religion. The practical question comes to every man who yields his heart to ChristWhat changes will the Christian principles make in my conduct? Illustrate how St. Paul had to decide many details, and illustrate the working of the Christian principles in his letters to the Corinthian Church. And he thus has rendered invaluable service to the Church of all the ages.R.T.

Act 18:6

Personal religious responsibility.

“Your blood be upon your own heads.” Introduce by reference to St. Paul’s relations with the Jews. Up to this time he had been strictly loyal to the Jews, and wherever he went he had taken the gospel first to them. No doubt the hindrance of their prejudices, and the violence of their opposition, had weaned him from them and prepared the way for the separation of the Gentile from the Jewish Christians, which took place at Ephesus (Act 19:9). The terms that are used to describe the conduct of the Jewish party are very strong ones, and help to explain the intense feeling of indignation excited in the apostle. “Opposed themselves” is a military term, implying organized and systematic opposition, How strong St. Paul’s feelings were is indicated in his act of “shaking his raiment.” “As done by a Jew to Jews, no words and no act could so well express the apostle’s indignant protest. It was the last resource of one who found appeals to reason and conscience powerless, and was met by brute violence and clamor.” The phrase which the apostle used is evidently a proverbial one; it must not be regarded as a mere passionate imprecation; it is a last solemn warning. With it should be compared such passages as 1Ki 2:32, 1Ki 2:33, 1Ki 2:37; Eze 3:18; Eze 33:4; Mat 23:1-39. 35. St. Paul did not from this time entirely give up preaching to the Jews, but he gave up preaching to those who lived at Corinth. The point on which we fix attention is that St. Paul had recognized and borne responsibility for them as their teacher; but that responsibility he refused to bear any longer; he cast it back altogether on themselves.

I. THE RESPONSIBILITY OF THE TEACHER. This is fully dealt with, in relation to the ancient prophets, by Ezekiel (Eze 3:17-21; Eze 33:1-19). The prophet, or teacher, or preacher, is:

1. A man set in relation with others who is one of them; who can speak to, or influence, others.

2. A man with a message to be given to others. He is a recipient of Divine truth for the sake of others. He has a sphere and a message. Out of these two things comes his responsibility. For the time and occasion, he actually takes upon himself the responsibility of the souls of those to whom he is sent, since their eternal well-being may be dependent on his faithfulness in the delivery of his message. Illustrate that Jonah took upon himself the fate of Nineveh as a nation. So every true preacher now, who has a message from God, finds that the secret of his power lies in the measure in which he can take the responsibility of his audience upon himself, and feel that his testimony will be a savor of “life unto life,” or of “death unto death.” He can only be cleared of his responsibility before God in two ways.

(1) By fully delivering his message.

(2) By the willful rejection of his message.

Impress what a burden on the Christian preacher’s heart is the burden of souls; and with what an agony of feeling he sometimes would cast off the burden, saying, “Who is sufficient for these thins?” But what is overwhelming responsibility from one point of view is holy joy of service from another point of view. Who would not willingly stand with Christ, and feel how “he bare our infirmities and carried our sorrows”? “It is enough for the servant that he be as his Lord.”

II. THE RESPONSIBILITY OF THE HEARER. It may be saids it not better to have the people without the knowledge of the truth, if such knowledge increases their responsibility and final judgment? The answer is:

(1) We must preach the gospel, whatever may prove to be the issues of our work.

(2) Bearing responsibilities, and lifting ourselves to meet them well, are the conditions of moral growth.

No man can reach a full manhood save under the pressure of responsibilities. Those of the hearer are:

(1) To listen to the teacher of Divine truth.

(2) To recognize the personal relations of the truth he hears.

(3) To decide for himself the acceptance or rejection of the message.

(4) To bear all the present and future consequences of whatever decision he may make.

Impress that the most painful thing about the woe of lost souls will be the conviction that they were themselves to blame. “Their blood was upon their own heads.”R.T.

Act 18:9, Act 18:10

God’s grace in times of depression.

The point of this gracious and comforting manifestation of God to his servant is that it came at a time of much perplexity, anxiety, and depression. It told of the Divine care of the earnest and faithful apostle, and gave him the restful assurance that, however men might oppose and trouble him, God accepted his service, and would surely guard him from all evil until his work in that city was complete. We may compare the proverbial assurance which has often brought comfort to our hearts, “Man is immortal till his work is done.” It was one of the marked peculiarities of the Divine dealing with St. Paul, that at the great crises of his life special visions were granted to him. At the time of his conversion, he had seen and heard the Lord (Act 9:4-6). When in a trance at Jerusalem, he heard the same voice and saw the same form (Act 22:17). When on the ship, during the great storm, an angel form appeared to him with a gracious and assuring message (Act 27:23, Act 27:24). When called to appear before his judge, he seems to have had an unusual sense of Christ’s nearness, for he says, “Notwithstanding the Lord stood with me, and strengthened me” (2Ti 4:17). And he gives a full account of his remarkable uplifting to see unspeakable things in 2Co 12:1-7. But all who are so sensitively toned as to have such seasons of spiritual elevation are singularly liable to answering moods of depression. They who can thus rise high can also sink low; and St. Paul did but tell of actual and painful experiences when he said, “Without were fightings and within were fears.” At Corinth circumstances greatly troubled him. Some measure of success attended his preaching, but he seemed to make more and worse enemies than ever; he separated the Christian disciples from the synagogue in the hope of getting some quietness and peace, but the prejudiced Jews of the synagogue continued their persecutions, until St. Paul’s spirit was well-nigh broken, and he had almost made up his mind to leave Corinth, and seek for other and more hopeful spheres. And yet he felt that this would be running away from his work, and forcing God’s providence, seeing that no directions for his removal from Corinth had been given to him. It was just at this period of anxiety and depression that the comforting message came to him. Illustration of similar moods of feeling, in other servants of God, may be found in Elijah (1Ki 19:4-14); in Jeremiah (Jer 1:6-8; Jer 15:15-21); and in John the Baptist’s sending from his prison to Jesus, asking, “Art thou he that should come, or do we look for another?” Having this incident and its surrounding circumstances well before us, we may consider two things:

(1) what the incident tells us of St. Paul; and

(2) what the incident tells us of the Lord Jesus Christ.

I. WHAT THE INCIDENT TELLS US OF ST. PAUL. It intimates:

1. That he suffered from bodily frailty. A burden of physical weakness constantly oppressed him and affected his spirits. Compare Richard Baxter or Robert Hall, men whose holy labors were a continual triumph of will and of heart over pain and weakness. Show the subtle connections between bodily conditions and apprehensions of Divine truth. It is most comforting to be assured that God “knoweth our frame, and remembereth that we are dust,”

2. That he was naturally of a most sensitive and nervous constitution, so that he felt everything most keenly. Such natures yearn for love with an intense passion, and they feel slights and unkindness, and seeming failure and unfaithfulness, in those they trust, with a passion equally intense. They have altogether higher joys than most men can know, but they have answering sorrows deeper than most men can sound. To such natures alone can spiritual visions come: they gain the truth by power of insight; and, often at the cost of extreme personal suffering and distress, they become the great thought-leaders and teachers of the age. Such men are amongst us still, and they need the tenderest consideration and sympathy. They will reward us by thoughts and views of Christ and of truth such as never can be won by mere study. Their love and faith alone can sound the deep things of God.

II. WHAT THE INCIDENT TELLS US OF THE LORD JESUS CHRIST.

1. The first thing is the assurance it gives of Christ’s actual presence with his servants. He may not always be felt, but he is always present.

2. He is never failing in his gracious and tender interest in their doings, and in them.

3. He is ready to make manifestations of himself, and of his will, to his servants, in exact adaptation to their needs.

4. He may show his nearness, and assure his servants of his sympathy and help in unique ways. The point of all our Lord’s manifestations to his people is the need for keeping up in their souls the conviction that he is really with them. All comfort, strength, and security for Christian workers come with this conviction. So St. Paul elsewhere declares, “I can do all things through him that strengtheneth me.”

We may learn:

1. That times of depression are no unusual experience for God’s people.

2. That they may even come in the very midst of our work.

3. That they are under the gracious watching of the Master whom we serve.

4. And that they are only the sides of weakness that belong to natures endowed with special capacities for special work.R.T.

Act 18:12-17

Gallio’s indifference.

It is a singular thing that altogether unworthy ideas should have been associated in Christian minds with this man Gallio. He is known to have been the brother of Seneca, and a man of singular amiability of character. “Seneca dedicated to him two treatises on Anger and the Blessed Life; and the kindliness of his nature made him a general favorite. He was everybody’s ‘Dulcis Gallio,’ was praised by his brother for his disinterestedness and calmness of temper, as one who was loved much even by those who had but little capacity for loving.’ “F.W. Robertson remarks on the expression, “Gallio cared for none of those things;” “that is, he took no notice of them, he would not interfere. He was, perhaps, even glad that a kind of wild, irregular justice was administered to one Sosthenes, who had been foremost in bringing an unjust charge. So that instead of Gallio being, as commentators make him, a sort of type of religious lukewarmness, he is really a specimen of an upright Roman magistrate.” But a careful judgment of the incidents which bring Gallio before us leaves the impression that the general idea of his character is in great measure the correct one; his easy-going gentleness was only too likely to lead him to connive at wrong-doings, and fail adequately to punish wrong-doers. From the narrative we may learn such things as these

I. SOME THINGS ARE BEST TREATED WITH CONTEMPT. In life we often meet with difficulties which are made by treating trifling matters seriously.

1. Certain forms of opposition to Christian truth are best “left alone.” They grow into importance by being treated as if they were serious.

2. Officious and intermeddling persons are best treated with a quiet scorn; by making much of them utterly incompetent persona are lifted into positions for which they are wholly unfitted. In the practical relations of society and of the Church there is a mission for burnout, satire, and even scorn; and in the use of such weapons we have the example of St. Paul. But it is manifest that such weapons are dangerous, and may only be used with due caution and reserve.

II. RELIGIOUS QUARRELS MAY OFTEN WISELY BE TREATED WITH CONTEMPT. The disputes and contentions which arise in religious communities seldom bear relation to principle; they usually come from petty misunderstandings, or aroused personal feeling. Mischief comes by fostering them, giving them importance, and letting them develop their evil influence. There is often needed, in religious associations, the strong firm ruler who, like Gallio, will refuse to hear miserable contentions about words and names, or to heed the reports of slanderers and backbiters. It is seldom found possible to heal religious quarrels, and it is practically wiser to treat them as we treat spreading diseasesstamp them out, by the refusal to recognize them. Let them die out; and this they will surely do if we take care not to fan the flame.

III. THE CLAIMS OF RELIGIOUS TRUTH AND DUTY MAY NEVER BE SET ASIDE WITH CONTEMPT. Whoever may present them, udder whatever circumstances they may be presented, they demand our attention, our calm, careful consideration. Nothing of truth may we leave alone, whether it be old truth set before us with a new vividness and force, or new truth which is apparently opposed to all our prejudices. All truth comes to us with a “Thus saith the Lord;” and, as God’s voice to us, we dare not be indifferent, much less may we be contemptuous. Show what truths and duties may come before us; apply especially to the gospel offer; press the demand for immediate attention on this ground, “It is not a vain thing for you; it is your life.“R.T.

Act 18:18

St. Paul’s personal relations with Judaism.

“Having shorn his head in Cenchreae, for he had a vow.” For the various explanations of this allusion which have been offered, reference must be made to the Exegetical portion of this Commentary. For some reason, which St. Paul regarded as sufficient, he had allowed his hair to grow for a time, and now, the time of the vow being nearly expired, he had his hair cut (not shaved) before starting on his journey into Syria. The point to which we bend attention, as suggesting suitable lessons for us, is that, being a born Jew, St. Paul found himself bound by rules and ceremonials which he did not feel justified in pressing upon his Gentile converts. This may give a seeming inconsistency to St. Paul’s conduct, but it really reveals the nobility of his spirit, and the self-mastery and self-rule which he had won. We should carefully distinguish between the limitations under which a good man and wise teacher may please to confine his own personal conduct, and the freedom from such personal limitations which he may enjoin in his public teachings. As an illustration, reference may be made to such matters as card-playing and going to theatres. The Christian teacher who feels that no rule on such matters can be laid down, is quite consistent with such teaching if he pleases to put himself under rule, and will neither play cards nor attend theatres. And this was the position of St. Paul. He felt that personally he did not wish to break off the familiar Jewish bonds of his lifetime; but while he personally met all Jewish claims, he resolutely championed the freedom of the Gentile Christians from all such restrictions and limitations. Impress that the details of a man’s conduct are fully within his own management, and that in our public relations we can only deal with principles, leaving all direct applications to the judgment and conscience of the individual. Still, it should be noticed that the apparent diversity between St. Paul’s personal conduct and public teachings gave his enemies a seemingly fair ground of accusation. We remark that

I. A MAN‘S PERSONAL LIFE MUST BE CONSISTENT WITH HIS PUBLIC TEACHINGS. Two things we demand of a public teacher:

(1) the “accent of conviction;” and

(2) the “note of sincerity.”

The force behind a man must be the force of the man himself. We mast know him, and have adequate assurance that the things he speaks have a living power upon himself. We properly require something more than consistency; we ask for a harmony between words and works which wilt show that each are set to the same keynote. if St. Paul’s enemies were right, and his Judaical practices were out of harmony with his public teachings, then they pluck the life and power from his teaching. Impress that still all public teaching is ineffective which is beyond the personal attain-merit of the speaker. He can only utter it as intellectual knowledge or as current sentiment. A man only speaks with power when he tells what he has himself “tasted and handled and felt of the Word of life.”

II. A MAN‘S PRIVATE LIFE MAY BE RULED BY CONSIDERATIONS WHICH HE DOES NOT FEEL BOUND TO PRESS ON OTHERS. This is the point suggested by our text, and a simple illustration will show us St. Paul’s position. A Christian teacher nowadays may be personally impressed with the examples of David and Daniel, and may feel that to adopt a rule of praying three times a day will be of direct service to his spiritual life. But he may feel that he has no right to press his rule upon his congregation as a binding one for all. He commends the duty of prayer, but he puts himself under limitations which are for himself alone. Many Christian people make intellectual and spiritual advances, which we might think would give them a large freedom in conduct, and yet the fact is that, to the end of their days, they voluntarily keep up their old habits and practices, preferring to set themselves within what they find to be well-ordered limitations. In such cases it is rather an over-severe consistency than anything like inconsistency which we find. Modern evil rather goes in the direction of over-demand of personal liberty as new aspects of Divine truth gain prominence. There is too little of Pauline self-regulation on the Christian principles.

III. A MAN‘S PERSONAL LIMITATIONS NEED NOT CONFUTE HIS PUBLIC TEACHINGS. They may be matters of dispute, on which the Church is divided. He need not make his decisions, for the ordering of his own private life, keep him from the public utterance of the great principles and duties. The readiest illustration of this point may be taken from the use of fermented drinks. A Christian teacher may decide that it is necessary for his well-being that he should use such drinks regularly and moderately. Now, such a man is not debarred by his own personal habit from publicly dealing with the great social evil of drunkenness. He can in no way be charged with inconsistency, since the matter is one of personal limitation, and not one of scriptural principle. St. Paul claimed the right to preach as a Gentile, and to limit himself by Jewish rules, if it pleased him to do so.R.T.

Act 18:23

Strengthening disciples.

St. Paul’s method of itinerating involved something like a systematic revisitation of the Churches he founded, and the keeping up of a connection with them by letter, when he could not give his bodily presence. He seems only to have remained long enough in any one place to gain a number of disciples, and to start them fairly, with something like Church order, self-government, and adequate teaching force, from among themselves. Ills plan tended to develop the self-dependence of the early Christians; and it made very real St. Paul’s doctrine of the actual presence and Divine leading of the Holy Ghost. But we can also see that it placed the young Churches in grave peril, and there can be no reason for surprise if we find that in doctrine they yielded to the influence of bold but imperfect or false teachers; and in practical life felt the contaminating influence of surrounding immoralities. It is plain that occasional visits or letters from the older teachers were imperatively necessary, and the work done by such visits or letters is variously styled confirming, or strengthening, the disciples (Act 14:22; Act 15:32-41). The word “strengthening” seems, however, to suggest that St. Paul found some weakening of faith, and failure of character and conduct, which he knew would only too readily develop into doctrinal and practical heresies. We may take this term “strengthening” and apply it to some of the forms of pastoral and ministerial service in our own times. Something is done in the way of visiting and confirming the Churches by our older and honored chief pastors, but it may be urged that here is a sphere of hopeful service which may be much more fully occupied.

I. “STRENGTHENING” AS APPLIED TO THE RENEWALS OF MORAL FORCE IN TIMES OF PERSECUTION. Our Lord fairly forewarned his disciples that they must look for persecution. It came heavily upon the young Churches, not only in those open forms of which history has preserved the records, but also in those thousandfold more searching forms which belonged to family and social life. Power of resistance and steadfast endurance came indeed from the grace of God and the leadings of the Holy Ghost, but these ever fit in with, and work through, a due and careful culture of moral character. There are principles, considerations, and sentiments which strengthen and steady men to endure persecution. And these still form one great theme of pastoral treatment, since, in subtler ways, it is found true to-day that “they who wilt live godly must suffer persecution.”

II. “STRENGTHENING” AS APPLIED TO ESTABLISHMENT IN CHRISTIAN TRUTHS. Three processes are ever going on which need careful watching and wise correction.

1. Men who at one time grasp truth strongly, and make it a power on heart and life, gradually get to loosen the grasp, and lose the practical influence of the truth on the conduct.

2. Men who do not at first get a really clear hold of truth soon come, unwittingly, to misrepresent it and injure it; not from an intention of introducing freshness, or from any desire to encourage heresy, but simply from feebleness of mental grip and inability to apprehend truth clearly. The evils which Christian doctrine has suffered from this cause have never been duly estimated.

3. Men who are of inquisitive and restless dispositions are too easily attracted by heretical notions. St. Paul had to deal with all these forms of evil, and he strove to correct them by establishing more firmly than before, in mind and heart, the great Christian foundations; going over, again and again, the “first principles of the doctrine of Christ.”

III. “STRENGTHENING” AS APPLIED TO PRACTICAL HELP IN CHRISTIAN LIVING. Many practical questions arose in those times out of the relations of Christian principles to pagan customs, such as the eating of meat which had been offered in sacrifice to idols. And though Christians, under the apostolic guidance, would at first take a decided stand in relation even to the details of private and social life, we can well understand that daily association would gradually wear down their resistance, and they would fail to keep the strictness of moral purity, and the full power of Christian charity, under the influence of daily surroundings. It is too seldom duly considered how the worship and ministry of each returning sabbath day helps to keep up the moral standard of life and conduct among Christian people.

IV. “STRENGTHENING” AS APPLIED TO THE QUICKENING OF ZEAL IN CHRISTIAN ENTERPRISE. The Christian Church is essentially an aggressive Church. It has its mission, and that mission is to the world. It has no right of existence save as it seeks to extend and enlarge itself. A selfish regard for its own interests is simply ruinous to its own best interests. And yet we find that individuals and Churches are ever liable to flag in energy and enterprise, and weakly to fall back upon mere self-culture, or upon the excuse that they must attend to their self-culture. Apostles, and earnest men in all ages, have to arouse the Church to a sense of its duties and responsibilities, and to strengthen it for duly meeting and fulfilling them. And so we find, in St. Paul’s letters to the Churches, indications of the various spheres and departments in which he found it necessary to “strengthen the disciples.” Illustrate by the tender scene in the life of David, when his friend Jonathan found him out, in his time of depression and seemingly hopeless failure, and “strengthened his hand in God.”R.T.

Fuente: The Complete Pulpit Commentary

Act 18:1-2. To Corinth; Achaia Propria was a part of Greece, and Corinth the metropolis of Achaia Propria. It was a famous mart town; for, by standing in the middle of the isthmus, it had the trade of both the eastern and western seas, that is, through Asia and Europe. It was at first called Ephyre; but it had the name of Corinth from one Corinthus, who took and rebuilt it; and it had now gone by that name for several years. Cenchrea was its port or haven for the east or AEgean sea; as Jochoeum or Lechoeum was for the west or Adriatic sea. Corinth and Carthage had been destroyed by the Romans in one and the same year; a hundred years after which, Julius Caesar ordered them both to be rebuilt, and in a little time sent Roman colonies to them. From the colony which he sent to Corinth, were descended the Gentiles of that city, to whom the apostle now went and preached the gospel. Corinth was almost as famous as Athens for philosophers and orators, and made very great pretences to learning and wisdom; and being a place of such great trade and resort, it was a rich and luxurious city, even to a proverb. In this city St. Paul found Aquila, who was a Jew by nation, but by religion a Christian. See particularly Act 18:26. He had lately come from Italy, with his wife Priscilla, because the Roman emperor Claudius had commanded all Jews to depart from Rome. Dio says that Claudius did not banish the Jews from Rome, but only prohibited their assemblies; but though that was in effect to banish all the most zealous and conscientious persons among them, Suetonius, who lived nearer the time, says, that he expelled the Jews from Rome, who were continually making tumults;Chrestus inciting them,or being the occasion of their disturbances. It is indeed a matter of dispute among learned men, whether by Chrestus Suetonius meant the Lord Jesus Christ or not: it is likely enough he might mean so; for he has in other places shewn himself peculiarly virulent against the Christians. But if he meant to say that Christ incited the Jews to make tumults at Rome, he could not possibly, I think, charge our Lord with doing it in person. One cannot suppose that Suetonius should so far mistake both in point of time and place, as to think that the Lord Jesus Christ was at Rome in the reign of Claudius Caesar, and that there he incited the Jews to tumults and seditions: he could therefore intend only to charge it upon Christ’s doctrine and followers. That the Jews should make tumults, when Christianity began to spread in Rome, is not wonderful, if we consider their behaviour towards St. Stephen, towards the other apostles, and towards St. Paul himself: and when tumults were made, Claudius’s timorous and suspicious temper would very naturally lead him to punish both the guilty and the suspected. However, neither Christ himself, nor Christianity, were in the least to be charged with being the criminal causes of those tumults, supposing they were the innocent occasion of them. If bigots and persecutors will abuse the holy, the virtuous, and the modest, for speaking the truth, and supporting it with proper evidence, such zealots are criminal, and not the innocent persons whom they persecute. This banishment of the Jews from Rome was not ordered by a decree of the senate, but of the emperor only; and therefore it died with him at the farthest: but as the Christians were then looked upon by the Romans to be only a sect of the Jews, it affected them no less than the Jews, while it continued. Josephus has no where particularly mentioned this edict; as it was enforced for so short a time only, he might partly for that reason omit it: but a more prevailing reason was, probably, that it reflected dishonour upon the Jews, and was therefore disagreeable to a Jewish historian; and if some dispute between the Jews and the followers of the Lord Jesus was really the occasion of this order, as Suetonius seems to affirm, that might be another reason for the silence of Josephus: for he was very reserved about the affairs of the Christians. See Dio, lib. 60: p. 669. Suetonius, in Vit. Claud. 100. 25 in Nero.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 18:1-2 . In Corinth, at which Paul had arrived after his parting from Athens ( ., comp. Act 1:4 ), he met with the Jew (Greek form of the Latin Aquila , which is to be considered as a Roman name adopted after the manner of the times instead of the Jewish name; see Eust. ad Dion. Per. 381), a native of the Asiatic province of Pontus , but who had hitherto resided at Rome , and afterwards dwelt there also (Rom 16:3 ), and so probably had his dwelling-place in that city an inference which is rendered the more probable, as his temporary removal to a distance from Rome had its compulsory occasion in the imperial edict. We make this remark in opposition to the view of Neander, who thinks that Aquila had not his permanent abode at Rome, but settled, on account of his trade, now in one and then in another great city forming a centre of commerce, such as Corinth and Ephesus. The conjecture that he was a freedman of a Pontius Aquila (Cic. ad Famil. x. 33. 4; Suet. Caes. 78), so that the statement is an error (Reiche on Rom 16:3 , de Wette), is entirely arbitrary. Whether (identical with Prisca , Rom 16:3 , for, as is well known, many Roman names were also used in diminutive forms; see Grotius on Rom. l.c. ) was a Roman by birth, or a Jewess, remains undecided. But the opinion which has of late become common and is defended by Kuinoel, Olshausen, Lange, and Ewald that Aquila and his wife were already Christians (having been so possibly at starting from Rome) when Paul met with them at Corinth, because there is no account of their conversion, is very forced. Luke, in fact, calls Aquila simply (he does not say, .), whereas elsewhere he always definitely makes known the Jewish Christians; and accordingly, by the subsequent , he places Aquila (without any distinction) among the general body of the expelled Jews. He also very particularly indicates as the reason of the apostle’s lodging with him, not their common Christian faith, but their common handicraft , Act 18:3 . It is therefore to be assumed that Aquila and Priscilla were still Jews when Paul met with them at Corinth, but through their connection with him they became Christians . [72] This Luke, keeping in view the apostolic labours of Paul as a whole (comp. Baumgarten, p. 578), leaves the reader to infer , inasmuch as he soon afterwards speaks of the Christian working of the two (Act 18:26 ). We may add that the reply to the question, whether and how far Christianity existed at all in Rome before the decree of Claudius (see on Rom ., Introd. 2), can here be of no consequence, seeing that, although there was no Christian church at Rome, individual Christians might still at any rate be found, and certainly were found, among the resident Jews there.

] nuper (Polyb. iii 37. 11, iii. 48. 6; Alciphr. i. 39; Jdt 4:3 ; Jdt 4:5 ; 2Ma 14:36 ), from , which properly signifies fresh (= just slaughtered or killed), then generally new, of quite recent occurrence; see Lobeck, ad Phryn . p. 374 f.; Klausen, ad Aesch. Choeph . 756.

. . . . .] “ Judaeos impulsore Chresto assidue tumultuantes Roma expulit ,” Sueton. Claud . 25. As Chrestus was actually a current Greek and Roman name (Philostr. v. Soph . ii. 11; Inscr. 194; Cic. ad Fam . xi. 8), it is altogether arbitrary to interpret impulsore Chresto otherwise than we should interpret it, if another name stood instead of Chresto . Chrestus was the name of a Jewish agitator at Rome, whose doings produced constant tumults, and led at length to the edict of expulsion. [73] See also Wieseler, p. 122, and earlier, Ernesti, in Suet., l.c . This we remark in opposition to the hypothesis upheld, after older interpreters in Wolf, by most modern expositors, that Suetonius had made a mistake in the name and written Chresto instead of Christo a view, in connection with which it is either thought that the disturbances arose out of Christianity having made its way among the Jewish population at Rome and simply affected the Jews themselves, who were thrown into a ferment by it, so that the portion of them which had come to believe was at strife with that which remained unbelieving (Wassenbergh, ad Valcken . p. 554; Kuinoel, Hug, Credner, Baur, Gieseler, Reuss, Thiersch, Ewald; also Lehmann, Stud. zur Gesch. d. apost. Zeitalt ., Greifsw. 1856, p. 6 ff.; Sepp, Mangold, Beyschlag in the Stud. u. Krit . 1867, p. 652 f.; Laurent, neutest. Stud . p. 88, and others); or it is assumed (Paulus, Reiche, Neander, Lange, and others) that enthusiastic Messianic hopes excited the insurrection among the Jews, and that the Romans had manufactured out of the ideal person of the Messiah a rebel of the same name. While, however, the alleged error of the name has against it generally the fact that the names Christus and Christiani were well known to the Roman writers (Tacitus, Pliny, and Suetonius himself, Num 16Num 16 ), it may be specially urged against the former view, that at the time of the edict (probably in the year 52, see Anger, de temp. rat . p. 118; Wieseler, p. 125 ff.) the existence of an influential number of Christians at Rome, putting the Jewish population into a tumultuous ferment, is quite improbable; and against the latter view, that the Messianic hopes of the Jews were well enough known to the Romans in general (Tacit. Hist . v. 13) and to Suetonius in particular (Suet. Vesp . 4). Hence the change (attested by Tertull. Rev 3Rev 3 , ad nat . i. 3, and by Lactant. Inst. div . iv. 7. 5) of Christus into Chrestos ( ) and of Christianus into Chrestianus (which pronunciation Tertullian rejects by perperam ) may not be imputed to the compiler of a history resting on documentary authority, but to the misuse of the Roman colloquial language. Indeed, according to Tacit. Ann . xv. 44: “Nero poenis affecit, quos vulgus Christianos appellabat; auctor nominis ejus Christus ,” etc., it must be assumed that that interchange of names only became usual at a later period; in Justin. Apol . I. 4, is only an allusion to . The detailed discussion of the point does not belong to us here, except in so far as the narrative of Dio Cass. lx. 6 appears to be at variance with this passage and with Suet. l.c.: , , , . [74] This apparent contradiction is solved by our regarding what Dio Cassius relates as something which happened before the edict of banishment (Wieseler, p. 123, and Lehmann, p. 5, view it otherwise), and excited the Jews to the complete outbreak of insurrection. [75] The words , which represent the ordinance as a precautionary measure against the outbreak of a revolt, warrant this view. From Act 28:15 ff., Rom 16:3 , it follows that the edict of Claudius, which referred not only to those making the tumult (Credner, Einl . p. 380), but, according to the express testimony of this passage, to all the Jews, must soon either tacitly or officially have passed into abeyance, as, indeed, it was incapable of being permanently carried into effect in all its severity. Therefore the opinion of Hug, Eichhorn, Schrader, and Hemsen, that the Jews returned to Rome only at the mild commencement of Nero’s reign, is to be rejected.

] with the exception of the proselytes, Beyschlag thinks, so that only the national Jews were concerned. But the proselytes of righteousness at least cannot, without arbitrariness, be excluded from the comprehensive designation.

[72] See also Herzog in his Encykl. I. p. 456.

[73] Herzog, in the Jahrb. f. D. Theol . 1867, p. 541, rightly defends this explanation (against Pressens). The objection is entirely unimportant, which Mangold also ( Rmerbr . 1866) has taken, that short work would have been made with an insurgent Chrestus at Rome. He might have made a timely escape. Or may he not have been actually seized and short work made of him, without thereby quenching the fire?

[74] Ewald, p. 346, wishes to insert before , so that the words would apply to the Jewish- Christians .

[75] To place the prohibition mentioned by Dio Cassius as early as the first year of Claudius, A.D. 41 (Laurent, neutest. Stud . p. 89 f.), does not suit the peculiar mildness and favour which the emperor on his accession showed to the Jews, according to Joseph. Antt . xix. 5. 2 f. The subsequent severity supposes a longer experience of need for it. Laurent, after Oros. vi. 7, places the edict of expulsion as early as the ninth year of Claudius, A.D. 49; but he is in consequence driven to the artificial explanation that Aquila indeed left Rome in A.D. 49, but remained for some time in Italy , from which (ver. 2 : ) he only departed in A.D. 53. Thus he would not, in fact, have come to Corinth at all as an immediate consequence of that edict, which yet Luke, particularly by the addition of , evidently intends to say.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

F.PAUL AT CORINTH; HIS ZEAL, HIS TRIALS, AND THE RESULTS OF HIS LABORS

Act 18:1-17

1, After these things Paul [he]1 departed from Athens, and came to Corinth; 2And found a certain [found there a] Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Claudius had commanded all Jews to depart from2 Rome,) and came [went] unto them. 3And because he was of the same craft [trade], he abode with them, and wrought [worked]: ([om. parenthetical marks] for by their occupation [trade]3 they were tentmakers.) 4And he reasoned [discoursed] in the synagogue every sabbath, and persuaded [sought to convince both] the Jews and the Greeks. 5And [But] when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit [impelled by the word4], and testified [to testify] to the Jews that Jesus was5 Christ6 [the () Christ]. 6And [But] when they opposed themselves, and blasphemed, he shook [out, ] his raiment, and said unto them, Your blood be upon your own heads [your head, ]; I am clean: from henceforth I will [head; as a clean person, I shall henceforth, ] go unto the Gentiles. 7And he departed thence, and entered into a certain mans house, named Justus7, one that worshipped God, whose house joined hard [adjoined] to the synagogue. 8And [But] Crispus, the chief [om. chief] ruler of the synagogue, believed on [became a believer in] the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9Then spake the Lord [But () the Lord spake] to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace [and keep not silence]: 10For I am with thee, and no man shall [will] set on thee to hurt [harm] thee: for I have much people in this city. 11And he continued [sat]8 there a year and six months, teaching the word of God among them. 12And [But] when Gallio was the deputy [proconsul]9 of Achaia, the Jews made insurrection with one accord against [with one accord assaulted] Paul, and brought him to the judgment seat, 13Saying; This fellow [This person, ] persuadeth men to worship God contrary to [against] the law. 14And [But] when Paul was now [om. now] about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong [were a wrong done] or wicked lewdness [a flagitious crime], O ye Jews, reason would that I should [I should with reason] bear with you: 15But if it be a question10 of words [concerning doctrine] and names, and of [om. of] your law, look ye [yourselves, ] to it; for I will be no [I am not willing to be a] judge of such [of these, ] matters. 16And he drave them [drove them away] from the judgment seat. 17Then all the Greeks [om. the Greeks]11 took [seized] Sosthenes, the chief [om. chief] ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things [And none of those things was matter of concern to Gallio].

EXEGETICAL AND CRITICAL

Act 18:1. After these things, Paul [he] departed from Athens.The wealthy commercial city of Corinth, situated on the isthmus between the waters of the Ionian and gean seas, was at that time also the political capital of Greece, inasmuch as it was the residence of the Roman proconsul. Here Paul met with Aquila, who was a native of Pontus, a province of Asia Minor. It has been conjectured that may possibly be an error, occasioned by a misunderstanding of the name of Pontius Aquila (Cicero: Ad Fam. x. 33; Suet.: Caes. 78.), whose freedman the person met by Paul may have been [and whose name he may, according to the Roman custom, have assumed] (Reiche, on Rom 16:3). This supposition, however, has no other foundation than such an arbitrary combination of the passages mentioned, and is, in view of the direct statement of Luke, entitled to no consideration. His wife Priscilla is called Prisca [] in Rom 16:3. [So, in Martial, Tacitus, and Suetonius, Livia and Livilla, Drusa and Drusilla, are used of the same person. (Conyb. and H. I. 415. n. 8.Tr.]. Meyer has very successfully shown, (in opposition to the opinion of Neander, Ewald, and others), that she and her husband cannot be assumed to have already been Christian converts at the time when they met Paul in Corinth; for in the first place, Luke says simply , without appending or ; secondly, the words distinctly include Aquila as one of the number; thirdly, the motive which led Paul to these two persons, Act 18:3, was derived from the circumstance that they were all of the same trade and not from a common faith in Jesus. Still, we must assume that they were converted at an early period after their intercourse with Paul had commenced, since both are described in Act 18:26 as already actively engaged in giving religious instruction to Apollos.

Act 18:2-3. a. And found tentmakers.Aquila and Priscilla had quite recently come from Italy to Corinth (, nuperrime). They had doubtless resided in the city of Rome, as the cause of their departure from Italy is here traced to the banishment of the Jews from Rome. According to the passage before us, Claudius had commanded all the Jews by an edict to leave that city. This statement agrees with the well-known words of Suetonius: Judos impulsore Chresto assidue tumultuantes Roma expulit (Claud. 25.); but it appears to be in conflict with the account given by Dio Cassius, 60. 6., viz., that Claudius did not expel ( ) the Jews, as such a measure seemed, in view of their large numbers, to be hazardous, but simply prohibited their assemblies. But there is no reason to assume that the present passage and that in Suetonius refer to precisely the same period of time of which Dio Cassius is speaking, and we have, consequently, the confirmatory statement of at least one witness. [Meyer supposes that the imperial act to which Dio Cassius refers, preceded the edict mentioned by Luke and Suetonius.Tr.]. We learn, however, from a subsequent chapter (Acts 28.), that Jews and Christians soon afterwards again established themselves in Rome.

b. And came unto them.Paul visited () these persons, who had come from Italy, and abode in their house, as his occupation was the same as that of Aquila; he accordingly worked with the latter as a , a tentmaker. It has often been supposed that this word necessarily indicated the manufacture of tent-cloth [weaving], especially of the Cilician hair-cloth, made of goats hair (cilicium), which was at that time a favorite material in the construction oftents. But the word indicates not the manufacture of the material, but the act of converting it into tents (Chrysostom: ).It may here be remarked that we are indebted to the present passage for our knowledge of an interesting fact, viz., the particular branch of trade with which Paul was acquainted, as his own Epistles (e. g., 1Co 4:12; 1Th 2:9; 2Th 3:8 [and comp. Act 20:34]) merely state the general fact that he was accustomed to support himself by his own manual labor. [It was a rule among the Jews, which their high respect for trade in all its forms sufficiently explains, that boys, including the sons of the Rabbins, should learn a trade. What is commanded of a father towards his son? asks a Talmudic writer. To circumcise him, to teach him the law, to teach him a trade. (Meyer, ad loc.; Conyb. and H. Vol. 1. p. 51. London, 1854.Tr.]

Act 18:4-6. And he reasoned [discoursed] in the synagogue.Even at this early period the apostle neglected no opportunity which presented itself for preaching the Gospel; but he restricted himself to the sabbath-days, and, with regard to the locality, to the synagogue, where, however, he was enabled to proclaim the truth in Christ, not only to Jews, but also to those Greeks who attended the public worship. He was animated by a sincere desire to convince them (). The result, however, is not yet stated here; the first notice of it occurs in Act 18:6.But after Silas and Timotheus had come from Macedonia (comp. Act 17:14 ff; 1Th 1:1; 1Th 3:6), a crisis occurred. [see above, note 4, appended to the text.Tr.] may be taken either in the middle or the passive voice; in the former case, the sense would be: instabat verbo (Vulg.), totus occupabatur, i.e., he devoted himself to, or occupied himself earnestly with, the doctrine (Kuinoel, de Wette, Baumgarten, Lange, Ewald, p. 481); if taken as a passive verb, the sense would be: he was severely tried, assailed, in reference to the doctrine (Meyer, 2d edition). The New Testament usus loquendi is unquestionably in favor of the interpretation which assigns a strictly passive sense to . But is also taken in a passive sense, if it be thus understood: he was impelled in reference to the word, he was entirely absorbed, engrossed by, the doctrine (Meyer, 3d edition); the word refers, according to this interpretation, not to adversaries, but to the inward impulse of his own mind [substantially agreeingsays Meyerwith the interpretation adopted by the Vulgate, etc., as stated above.Tr.].But the Jews now began to oppose and blaspheme, in consequence of which conduct the apostle was induced to sever all the ties which connected him with the synagogue. . , i.e., he shook the dust out of his garments, as, Act 13:51, he shook off the dust of his feetin each case the act was a sign of renunciation so complete, that not even the slightest particle should continue to adhere as a bond of union.The brief but energetic terms of the denunciation: [with which comp. Eze 33:4. Sept.Tr.], imply that the bloody end, the inevitable divine punishment, will, as he hopes, befall them personally () and not others. , which, as conveying the leading thought, stands first in the clause, refers primarily to these words, viz., , in the sense: I am pure, free from guilt and responsibility, although you perish. [See the text, Act 18:6, above; the punctuation in Luthers and Lechlers German translation, differs from that of the English Version. Alford prefers the former, and says: I have adopted the punctuation of Lachmann, erasing the colon after , i.e., I shall henceforth with a pure conscience go to the Gentiles.Tr.]

Act 18:7-8.And he departed thence., i.e., he passed over to another house, contiguous to the synagogue, and belonging to a Gentile proselyte, whose name was Justus [of whom nothing is known, except that he was a proselyte, which fact is indicated, as elsewhere, by .Tr.]. This rupture of Pauls connection with the synagogue, led to an internal decision on the part of a ruler named Crispus. [It may be presumed (from his office) that he was a man of learning and high characterPaul baptized him with his own hand. 1Co 1:14. (Conyb. and H. I. 430.Tr.]. And from this period many of the pagan inhabitants of the city (for they alone can be meant by ), who were hearers in the new place of assembly, became believers, and were baptized.

Act 18:9-10.Then spake the Lord by a vision.The appearance by night of Jesus, who addressed words of encouragement to the apostle, and directed him to speak with the utmost freedom, was designed to infuse a joyful spirit into the latter, while laboring at that post. For the apostle received, on the one hand, the promise that he should be divinely protected against the hostility and ill-treatment of his enemies (, invadere, impetum facere), and, on the other hand, it was revealed to him that Christ possessed a numerous people in the city (,, people of God, as contradistinguished from ). Both here, and in the words , a revelation of facts not yet apparent must be understood; it cannot, therefore, refer to those who were already converted, but must indicate [proleptically, comp. Joh 10:16; Joh 11:52 (Meyer).Tr.] those alone who were yet to be converted, whom, however, the Redeemer already knew and described as His own people.

Act 18:11.And he continued [sat].In consequence of this revelation Paul remained (; comp. Luk 24:49) a year and a half in Corinth, and taught the word of God among them ( , i.e., the Corinthians). Bengel says, in allusion to : cathedra Pauli Corinthia, Petri Roman testatior. It is usually assumed that the chronological statement in Act 18:11, refers to the entire period of the apostles residence in Corinth, until he left the city, Act 18:18. Rckert and Meyer understand Act 18:11 as referring only to the time which preceded the accusation in Act 18:12 ff., first, because Act 18:12 seems to them to be antithetical to Act 18:11, and, secondly, because , in Act 18:18, indicates the beginning of a new period of time. But it may be replied that Act 18:12 does not, in point of fact, present a contrast with Act 18:11; all, on the contrary, that follows Act 18:10, to the word in Act 18:18, is the result and fulfilment of the divine revelation described in Act 18:9-10. The command and the revelation which Paul then received, induced him to remain in Corinth; the promise of Christ that none should harm the apostle is fulfilled in Act 18:12-17, and, after this episode, Paul may still have remained a considerable time [Act 18:18] in the city. The statement of the time in Act 18:11, accordingly, refers to the entire period of the apostles abode in Corinth.

Act 18:12-13. a. Gallio.He was the proconsul of Achaia, that is, of the Roman province, which, after the conquest, 146 B. C., embraced Hellas and the Peloponnesus. Gallio was a brother of the philosopher Lucius Annus Seneca; his original name was Marcus Annus Novatus, but after he had been adopted by the rhetorician Lucius Junius Gallio, he received that of Marcus Annus Gallio. Tiberius had converted Achaia, which was originally a senatorial province, into an imperial one, and had sent thither a procurator (Tac. Ann. I. 76), but Claudius restored it to the senate, (Suet. Claud. 25); hence, the term precisely agrees with well established facts of history. [See Exeg. note on Act 13:4-8. c.Tr.]

b. The Jews made insurrection [assaulted] etc.(, insurgo contra). The event occurred during the administration of Gallio; the same spirit influenced all the Jews. (The very term is sufficient to refute Ewalds conjecture that the Jews dragged Sosthenes, their own ruler of the synagogue, Act 18:17, together with Paul, to the tribunal, supposing him to be favorably disposed to Jesus.). The charge referred to a violation of the law, i.e., of the Mosaic institutes; Paul was accused of influencing the people to adopt a different mode of worshipping God. describes the act of unsettling and eradicating a conviction of the mind, by substituting other views and arguments. The comprehensive term is intentionally chosen, in order to exhibit Paul in an odious light, as a man whose general purpose it was to gain partisans.

Act 18:14-15.And when Paul, etc.Gallio refuses to investigate the case even before Paul can find an opportunity to defend himself; the matter obviously referred, not to any violation of the civil law, but to the internal religious affairs of the Jews. [It was out of Gallios province to take cognizance of such questions. The Roman laws allowed the Jews to regulate their religious affairs in their own way. Lysias (Act 23:29) and Festus (Act 25:19) placed their refusal to interfere on the same ground. (Hackett.)Tr.]. , the inference deduced from the nature of the charge itself. , i.e., an act of injustice, a violation of private rights, constituting the ground of a legal process. P , i.e., any malicious and reckless act, strictly speaking, a crime, subjecting the accused to a criminal prosecution. with the imperfect, implies with sufficient distinctness, that such a case was not really submitted to Gallio. , i.e., according to reason, or, reasonably, justly. The term is purposely chosen, partly, in order to indicate the granting of a judicial hearing, but partly, too, in order to intimate to the Jews that the whole matter was an annoyance, and, indeed, an intolerable burden to the proconsul (in accordance with the proper sense of the word). The supposition which the latter then expresses (hypothetically, , Act 18:15), is, according to his opinion, well founded. He indicates already by the term , technically employed in scientific or theoretical matters, in the sense of a question of the schools, a debated point, that the present case did not belong to a court of justice. This statement is still more emphatically repeated by Gallio when he mentions as illustrative features of the case doctrine [, Engl, version: words.Tr.], names ( represents the matter as a logomachy; the accusers had doubtless occasionally mentioned the names Messiah and Jesus of Nazareth), and, your law ( , i.e., specially, the Jewish law, not the Roman law, or any law of the country), , i.e., ye may yourselves investigate and determine the matter. emphatically precedes the other words of the clause; the sense is: The right to act as a judge in such cases, I have no wish to claim.This conduct of Gallio fully agrees with his character as described by his brother Seneca, Qust. Nat. IV. Prf. The latter extols not only his abilities, but also his disinterestedness, amiable disposition, and gentle manners; e. g., Cpisti mirari comitatem, et incompositam suavitatem.Nemo enim mortalium uni tam dulcis est quam hic omnibus. And thus, in consequence of Gallios purpose to confine himself to his strictly judicial functions, and of his personal kindness of disposition and humanity, the promise of the Redeemer that no harm should befall the apostle, is literally fulfilled.

Act 18:16-17. And he drave them, etc.As the result of the proconsuls refusal to act, the accusers are at once dismissed. It is possible that the act of driving them away was occasioned by the continued and importunate representations of the Jewish leaders, who would not yield to the proconsuls will, until the officers of justice compelled them to withdraw. The same obstinacy may also have led to the scene described in Act 18:17 [for the omission of the word Greeks in Act 18:17, see above, note 11, appended to the text.Tr.]. , i.e., all who were present. They were unquestionably neither Jews (as Ewald supposes), nor Christians, but pagans, who were incensed on seeing the obstinacy and undisguised hostility of the accusers; encouraged, as they were, moreover, by the refusal of the judge, these pagans seized Sosthenes, the ruler of the synagogue, and the representative of the accusers, and beat him. The latter was either the successor of Crispus, who is mentioned in Act 18:8, or his colleague (as, in Act 13:15, several contemporaneous rulers of the same synagogue, are mentioned). It is not, however, probable that he is the Sosthenes described in 1Co 1:1, as an associate of Paul (Theodoret and Ewald). The ruler was publicly beaten before the tribunal, without any interference on the part of Gallio. This was impartiality carried to an extreme, it is true, or, rather, it was undue indifference on Gallios part, for the act was an , Act 18:14, a personal injury inflicted on another. Luke, however, mentions the circumstance only as an evidence that the promise in Act 18:10 was completely fulfilled; while no harm whatever was done to Paul, his accusers suffered from the blows of pagans.

DOCTRINAL AND ETHICAL

1. However painful the parting scene described in Act 18:6, may have been, it could not be conscientiously avoided. The apostle lays the whole burden of the guilt of those who opposed him and blasphemed, on their own conscience; his consciencehe declaresdoes not reproach him. It is probable that when he made this twofold declaration, the word of God in Eze 33:8 ff. occurred to his mind:When the wicked man does not regard the warning, he shall die on account of his iniquity, but his blood will not be required at the hand of the watchman; his blood, that is, his bloody death, his punishment, his eternal destruction, must be considered as altogether his own work. There is a certain community of life among men, established not merely by nature, but also by the arrangement and revelation of God. He, to whom office, power and the word are intrusted for the benefit of others, is a partaker of their guilt, and is polluted by their sin, unless he delivers his testimony with all possible earnestness. -Indeed, even such a judicial declaration as we find in Act 18:6, may produce a profound impression, and lead to repentance and conversion; such appears to have been the effect in the case of Crispus.

2. Christ had much people in the city (Act 18:10), although the apostle, even if he knew that some souls had been won, saw before him only a comparatively small number of converts, whom he could individually name. Man looketh on the outward appearance, but the Lord looketh on the heart. [1Sa 16:7]. And man can see only that which the present moment exhibits, but the Lord, to whom the future and past are an eternal now also sees that which is to come. The Redeemer said: Other sheep I have (Joh 10:16), although these had not yet heard his voice; they did not know him, but he knew them. Thus Christ knows his people in every place, whom he has chosen, and who will do homage to him. The Lord knoweth them that are his. 2Ti 2:19.

3. The conduct of the Roman, Gallio, does not deserve the unqualified praise which has often been lavished upon it. It is unquestionably true that he did not encourage an act of injustice in the case of Paul; nevertheless, he was the calm spectator of an act of gross injustice, and did not exercise his authority either by preventing, or by punishing it. The absolute indifference which he exhibited on this occasion, even renders it doubtful whether his refusal to listen to the application of the Jews, proceeded from the purest sentiments, and was the dictate of a noble character. Possibly a certain love of ease and pleasure, and the desire to be relieved from an unwelcome task, may, in part at least, have induced him to declare that he was not a competent judge in the case.Independently, however, of his private motives, the principle which he avowed, viz., that violations of the law alone could be legally punished, and that doctrinal questions and internal religious affairs ought not to be removed from their own sphere, is certainly sound; it should exercise a controlling influence on the relations existing between a Christian government and ecclesiastical interests, and on those between a Christian state and the adherents of creeds and confessions of faith. In all cases, however, the principle should be practically carried out with a greater degree of consistency and conscientiousness than we can discover in the present instance, Act 18:17.

HOMILETICAL AND PRACTICAL

Act 18:1. Paul departed from Athens and came to Corinth.How great is the mercy of God! Nineveh, Sodom, Corinthno city is so corrupt, that He does not send preachers of righteousness to the people. (Starke).Christ is sometimes more readily received in faith by open and avowed sinners, than by the learned, and by those who are apparently righteous. Paul accomplished a greater work in the wicked city of Corinth, than in the learned city of Athens, (id.).Paul had the pleasure of changing these impure and sinful souls into pure brides, whom he conducted to Christ, and to whom he could afterwards say: Ye were thieves, covetous, drunkards, revilers, extortionersbut ye are washedsanctifiedjustified, in the name of the Lord Jesus, and by the Spirit of our God. [1Co 6:10-11.]. Such a fact ought to strengthen our faith; it urges us to exhibit increased fidelity; it teaches us not to grow weary, even when we are dealing with the worst of men. (Ap. Past.).

Act 18:2. And found a certain Jew named Aquila, etc.As Paul walked faithfully in the path of duty, the paternal care of God attended him, and, even before he reached Corinth, provided a home, work, society, and an open door for the Gospel. The emperor banishes the Jews from Rome, in order that Aquila may proceed to Corinth, and there furnish Paul with an abode and support. Thus the overruling Providence of God avails itself of the plans of princes, and of the changes which occur in the world, in order to provide for His children, and extend His kingdom. (Ap. Past.).Paul found Aquila and Priscilla; this word teaches us two lessons: I. That the servants and children of God very easily, and, as it were, by a secret elective affinity, find, and learn to know one another, even in foreign lands; II. That the apostle regarded these two upright persons as a precious treasure which he had found, from which he derived more real pleasure than from all the great and magnificent objects which he saw in the rich commercial city of Corinth. (From Ap. Past.).He who has learned, like Paul, in whatsoever state he is, therewith to be content [Php 4:11], can always easily find a host. (Starke).He who has himself experienced sorrow and affliction, knows how to succor them that are afflicted, (id.).Paul and Aquila in Corinth, or, Thy ways, O Lord, are wonderful, but they are ways of blessedness: I. The Lord had conducted each in a wonderful way to Corinth; (a) Paul, who retired from Athens as a despised witness of the truth, scarcely hoping for greater success in the wicked city of Corinth; (b) Aquila, a son of Abraham, who was forcibly expelled from Rome, and who sought merely a temporary shelter in Corinth. II. They were led in a blessed way, and happily found each other in Corinth; (a) Paul, an entire stranger in that place, finds in Aquila a kind fellow-countryman [Cilicia and Pontus, both provinces of Asia Minor.Tr.] and host; (b) Aquila finds in Paul not only a fellow-craftsman and companion, but also a preacher of righteousness, and a guide to eternal life.Aquilas hospitable reception of Paul in Corinth, or, Be not forgetful to entertain strangers; for thereby some have entertained angels unawares, (Heb 13:2): I. The command; II. The promise. (Examples: the angel of the Lord with Abraham; Elijah at Sarepta; Jesus with Zaccheus, etc.).The Lord, providing homes for his servants, even in foreign lands: I. Their heavenly Father accompanies them; II. They find brethren and sisters; III. They soon find employment, Act 18:3 ff.

Act 18:3. And because he was of the same craft [trade], wrought.Let no mechanic be ashamed when he is found in the workshop, earning his bread or wages by manual labor; Paul was not ashamed of it. (Starke).Let the teacher be as little ashamed of a trade, as Christ was ashamed that he was termed a carpenters son, or the apostles that they were fishermen. If we could support ourselves by other means, we would neither solicit favors of the ungrateful, nor be troublesome to the perverse, who hate the Gospel and the ministry of the word, when these subject them to expense, (id.).Paul in the workshop: I. His course may put preachers of the Gospel to shame; even if it is not at present suited to the sacred office, it nevertheless puts to shame (a) much ecclesiastial pride of office, (b) much carnal luxury and sloth. II. It affords an encouraging example to mechanics: (a) Be not ashamed before God of thy tradeevery honest calling is acceptable in his eyes; (b) but, with thy trade, be not ashamed of thy God and thy Christianity. Even when a man performs manual labor, he can be a servant of God, a Christian, an apostle in the family.The Christian journeyman on his travels: I. The dangers encountered abroad (the temptations, the voluptuousness, of Corinth); II. The acquaintances made on the road (Aquila); III. The work at the trade, Act 18:3; IV. The care for the soul (the word of God, the sanctification of Gods holy day, Act 18:4).

Act 18:4. He reasoned [discoursed] in the synagogue every sabbath.He that is faithful in that which is least, is faithful also in much, [Luk 16:10]. Even as Paul gained a living by working diligently with his own hands, so, too, he is equally diligent in discharging the duties of his office on every sabbath. (Starke).The narrative emphatically states that the apostle taught on every sabbath, addressing Jews and Greeks, i.e., all men. Such is the close attention, with which God surveys the degree of diligence and fidelity exhibited by teachers, and so precious in his eyes is that servant, who neglects not a single opportunity, and overlooks Bet a single soul! (Ap. Past.).The work of the week, and the sanctification of the sabbatheach requiring and sustaining the other: I. The former creates a hunger and thirst for the repose and the nourishment which the latter affords; II. The latter imparts strength and pleasure in doing the work of the week.

Act 18:5. When Silas and Timotheus were come Paul was pressed.A slothful servant is always ready to impose his portion of the work on others; when Paul, on the contrary, meets with fellow laborers, he becomes the more zealous. When a number of evangelical laborers work together in harmony, they encourage one another; for spiritual fellowship promotes the interests of the cause of God. Php 2:22. (Quesnel).And testified that Jesus was Christ .As Pauls act of teaching on every sabbath is so plainly distinguished here from that of testifying that Jesus is the Christ, we may conjecture that his preliminary instructions were intended to prepare the way for an awakening among Jews and Greeks. Still, he cannot have been long occupied with the former work, as the love of Christ constrained him to proclaim with boldness the fundamental truth of the Gospel. (Rieger).He had, doubtless, hitherto allowed the apostolical spirit to gleam forth occasionally, but had not yet ventured to discuss the main topic fully. (Williger).

Act 18:6. Your blood be upon your own heads!As no blood-guiltiness, in a literal sense, had been here contracted, the words must refer to spiritual self-murder. When these people rejected the life which is in Christ, they became guilty of spiritual suicide. (Starke).Such divine severity on the part of Paul, was due, not only to the dignity of the preached Gospel, but also to these obstinate souls themselves; it might possibly make a salutary impression on them. But a carnal zeal cannot justify itself by this example. Let him who desires to say with a clear conviction, like the apostle, that he is not stained with the blood of the lost, previously examine whether he has performed all that the apostle did in the case of these hardened men. (Ap. Past.).

Act 18:7. Entered into a certain mans house, named Justus.Pauls zeal was not diminished by the conduct of these obstinate sinners. With the same earnest spirit with which he parted from the blasphemers, he turned to the little band of awakened souls; thus he persevered in his work, and did not cause the whole flock to suffer for the fault of which the great majority was guilty. Many teachers here pursue a wrong course, when they obey the dictates of the flesh. (Ap. Past.).His entrance into a house which was very near to the synagogue, proves that he would gladly have continued his labors in the latter; it likewise bore witness aloud to the Jews (as the house was probably henceforth the place where willing hearers assembled) concerning the blessing which they had rejected with scorn. (Williger).

Act 18:8. And Crispus, etc.Crispus belonged to the number of those who enabled Paul at least to say: not many wise men after the flesh, instead of: none at all. 1Co 1:26. (Williger).We here have another instance of Gods care of his faithful servants. When Paul turned away with a sad spirit from the blaspheming Jews, God opened a door for him in the house of Justus, in the immediate vicinity of the synagogue, and filled his heart with joy on seeing the conversion of the ruler of the synagogue; the result was, that many of the Corinthians believed in the Lord. (Ap. Past.).

Act 18:9. Then spake the Lord to Paul In the night by a vision.Even the most eminent saints, and men endowed with an heroic faith, have had seasons of weakness, and hours of temptation, in which they needed encouragement and strength from above. For example: Abraham, before Abimelech; Moses, in the wilderness; David (psalms composed in seasons of affliction); Elijah, under the juniper tree; John, in the prison; Jesus, in Gethsemane; Luther, in his temptations. On one occasion Luther remarked: Many persons, to whom I often seem to be cheerful in my outward appearance, suppose that I am always walking on roses: but God knows what my true condition is.

Act 18:10. For I am with thee much people in this city.What a glorious safe-conduct is here presented to Paul! And every faithful shepherd may avail himself of it, although he should be dragged before a judge, or great calamities should seem to impend. And therefore, O teacher, keep not silence, or the beams of the house will cry aloud, and thou shalt hereafter stand speechless before the tribunal of God. (Starke).The Lords comforting words: Be not afraid ! addressed to His servant who trembles when assigned to a post of danger (Installation sermon): the Lord directs the attention of his servant, I. To His own gracious presence: I am with thee II. To the powerlessness of all enemies: No man shall set on thee, to hurt thee III. To the blessing which shall attend His word, although it be not yet manifested: I have much people in this city.The Lords words addressed to his servant: I have much people in this city: I. They admonish him, in a solemn manner, to be faithful to the duties of his office (Feed my lambs; Feed my sheep [Joh 21:15-16]); II. They comfort and sustain him, when oppressed by the burdens and cares of his office (Say not: I, even I only, am left. [1Ki 19:10]).

Act 18:11. And he continued, etc.Continued prayer, much patience, great confidence in God, fervent zealare the means by which the interests of the cause of God are promoted. (Quesn.).At length Paul found repose, after these words of Jesus had been addressed to him, whereas previously, at Corinth, he had always seemed to himself to be a mere stranger and sojourner waiting for the intimation: Now depart. He had hitherto remained so long in no other place. (Williger).

Act 18:12. The Jews made insurrection with one accord against Paul.The promises of divine aid and protection in this life, are not to be understood as excluding the bearing of the cross. (Starke).The Jews refrained from disturbing Paul during a year and a half, not because their own inclinations dictated this course, but in accordance with the divine promise, and by the special providence of God. We can never trust the worldit always remains the same. As soon as God removes the barrier, the bitter feeling that had been repressed, breaks forth anew. Let us give heed to this fact, while we enjoy the repose which God at present grants us. (Ap. Past.).

Act 18:13. Saying, This fellow persuadeth men to worship God contrary to the law.We can easily persuade ourselves that any act which interferes with the indulgence of our passions, is contrary to the law of God. (Quesn.).It is nothing new that those whose errors in religion are the most grievous of all, should, nevertheless, accuse others of heresy. (Starke).

Act 18:14. And when Paul was now about to open his mouth, Gallio said, etc.As the Lord had promised to be Himself the protector of the apostle, the latter was not allowed to open, his mouth, in order to defend himself. The divine word of promise is the most trustworthy safe-conduct; it successfully claims the respect of the world and of the most imbittered foes, God shuts the mouths of enemies, as he shut the lions mouths in the case of Daniel. [Dan 6:22.]. (Ap. Past.).

Act 18:15. But if it be a question of words look ye to it.It is wise in magistrates to refrain from judging in matters of religion which they do not understand. But they by no means exhibit a devout spirit, when they are unwilling to learn and understand what religion really is, or to protect believers, as their office requires. (Starke).When we view Gallio as a pagan judge, we cannot forbear to commend the moderation and impartiality which are here displayed. His course puts to shame that spirit of persecution and that thirst for blood, which so many rulers who bore the Christian name, have indulged, under the pretext of religion. But when Christian rulers refer to the present ease as one that justifies their indifference to all religion, the fallacy of their reasoning is easily exposed. This sinful Gallio-like spirit has unhappily extended in our day from the courts of kings (and through many judges and officers) even to the huts of the meanest peasants. (Ap. Past.). Fulfil thy duties as a citizen, and I ask not what thy faith is such is the principle which political wisdom adopts at presentbut is it the true principle?

Act 18:17. They beat Sosthenes before the judgment seat. And Gallio cared for none of those things.This incident illustrates the truth that the indifference of men to religion may easily lead them to be equally negligent in the administration of eivil justice. (Ap. Past.).The praiseworthy and the censurable features of Gallios conduct as a judge, a source of instruction for all magistrates: I. The praiseworthy course adopted by Gallio on ascertaining the nature of the charge, Act 18:12-15; he dismisses the Jews, as their complaint exclusively referred to a disputed point of religion. II. His censurable course, when the Greeks [see Exeg. note on Act 18:16-17.Tr.] proceeded to acts of violence, Act 18:16-17; here he betrayed indifference and unfairness. When ecclesiactical difficulties call for a decision on the part of the government, the latter is bound to distinguish between that which is above the law and that which is contrary to the law, and to condemn the guilty party, whichever it may be. (Lisco).The pagan Gallio, not a suitable model for a Christian judge: for the latter should, I. Forbear to oppress the conscience or to interfere with the religious rights of men, but he himself should have a conscience and religion; and, II. Refrain from judging in matters of doctrine and faith, but should protect men of every creed against violence and ill treatment.

ON THE WHOLE SECTION, Act 18:1-17.The task assigned to the evangelical ministry: Compel them to come in [Luk 14:23]: it is to be performed, I. With noble self-denial; Paul supports himself by the labor of his own hands; Act 18:1-3, and comp. 1Co 9:1 ff.; II. With unwearied zeala zeal that seizes every opportunity for doing good, Act 18:4, delivers the message of salvation alike to all, Act 18:4, is constantly enkindled anew by the Spirit of God, Act 18:5, and exhibits Jesus to all men as the Christ, Act 18:5; III. With unshaken courage in the presence of adversaries, Act 18:6 ff. (Lisco).

Solemn admonitions and divine consolations, addressed to the heralds of salvation: I. The solemn admonitions; Speakand hold not thy peaceeven though thou mayest give offence, Act 18:9; but let thy conduct agree with thy words, Act 18:2-4. II. The divine consolations: I am with theeand no man shall set on thee, to hurt thee. I have much people in this city, Act 18:10. He who perseveres, shall receive a heavenly crown; comp. 2Co 2:14 ff. (Lisco).

With what degree of confidence can we go forth and preach the Gospel to the heathen? I. The Lord commands: Speak, and hold not thy peace; II. The Lord comforts: I am with thee, and no man shall set on thee, to hurt thee; III. The Lord promises: I have much people even in this heathen city. (id.).

The decisive word in the preachers mouth: Jesus is the Christ, Act 18:5. It decides, I. As to the spirit in which he speakswhether it be the spirit of mans wisdom, the spirit that prompts men to court popularity, or whether it be the Holy Spirit of the Lord; II. As to the state of the hearts of the hearers; some oppose and blaspheme, others believe and are baptized; Christ is the rock, on which those that fall, shall be broken, but which is the firm support of others, Act 18:5-8; III. As to the result of his labors; Paul had previously neither borne the cross of his office at Corinth, nor experienced its blessing; he now meets with boththe cross of Christ, Act 18:6, and the blessing of Christ, Act 18:9-11.

Paul in Corinth, or, When I am weak, then am I strong, 2Co 12:10 : I. The apostle was weak, (a) externally; he was an unknown stranger, a poor artisan, opposing with the foolishness of the preaching of the cross [1Co 1:18], both the vices of the splendid city of Corinth, and the prejudices and hatred of his Jewish brethren; (b) internally; he was conscious of his weakness; and, possibly, still depressed by his limited success in Athens, he delays to proclaim the fundamental truth, viz., that Jesus is the Christ. But, II. The apostle is strong in the power of the Lord; (a) internally; the Lord renews his apostolical courage, and awakens in him the spirit of a bold witness, by the arrival of beloved fellow-laborers, and, in a still higher degree, by the consolations of His Holy Spirit, and the revelation of his personal and gracious presence, Act 18:5; Act 18:9-10; (b) externally: he is strong in the contest with his adversaries, whose sin the apostle throws back on their own heads, Act 18:6, and whose mouth the Lord Himself shuts, Act 18:10 ff.; he is, moreover, strong in consequence of the growth of the congregation, which, in increasing numbers, gathers around him, Act 18:7-8; Act 18:10-11.

[Paul at Corinth: I. The difficulties which he encountered; (a) the notorious vices of the heathen population: (b) the religious prejudices of the Jews, Act 18:6; Act 18:13; (c) his own insufficiency, 1Co 2:3; 2Co 2:16. II. The grounds of his hope of success; (a) the results of his previous labors; (b) the power of divine truth, Rom 1:16; 1Co 2:2-4; 2Co 3:5-6; (c) the special revelation and promise, Act 18:9-10. III. The result of his visit; (a) personal experience of the divine favor, Act 18:2; Act 18:5; Act 18:7-8; Act 18:12 ff.; 2Co 12:12; (b) the conversion of large numbers, Act 18:8; 2Co 3:2; (c) the permanent establishment of a Christian congregation, 1Co 1:5-7; 2Co 9:2.Tr.]

Footnotes:

[1]Act 18:1. II after [of text. rec.], is wanting, it is true, only in a minority of the manuscripts [viz. in B. D., but also Cod. Sin.; Vulg.]; this reading is, however, without doubt, spurious, and was inserted simply because a new ecclesiastical reading lesson commenced at this place. [It is inserted in A. E.; it is omitted by Lach. Tisch. and Alf.The two former omit also after , with A. B. and Cod. Sin., but Alf. inserts it from D. E. G. H.Tr.]

[2]Act 18:2. [before P] is far better supported [by A. B. D. E. G. Cod. Sin.] than [of text. rec. from H.], and has very properly been preferred by recent editors [Lach., Tisch., Born, and Alf., with whom de Wette, and Meyer (3d ed.) concur.Tr.]

[3]Act 18:3. The reading should be preferred, as far as the authority of the manuscripts is concerned, to the accusative . [of text. rec.], which was undoubtedly the more usual form. [The ace. in H.; the dat. in A. B. E. G. Cod. Sin.; the latter is adopted by Lach., Tisch., and Alf. See Winer: Gr. 32. 6. on the passage.Tr.]

[4]Act 18:5. a. The reading [of text. rec. after ] is found only in one uncial manuscript [H.], whereas the rest exhibit, in place of it, , which, besides, as the more difficult reading, deserves the preference, [ occurs in A. B. D. E. G. Cod. Sin., and is adopted by editors generally. The Vulg. has instabat verbo, in the received text; Cod. E. (Laudianus, Grco-Latin) exhibits urgebatur verbo. Robinson (Lex.) thus explains the received text of the Vulgate: Paul now gave himself wholly to preaching the word, ad verb. See the Exeg, note below, on the passage.Tr.]

[5]Act 18:5. b. [Lach. and Tisch. insert before X. I., from A. B. D. (and also Cod. Sin,); it is omitted in E. G. H.; Alf. concurs with text. rec. in omitting it; de Wette regards it as a gloss from Act 18:28.Tr.]

[6]Act 18:5. c. [For the words: was Christ, the margin of the Engl; Bible presents the more accurate version: is the Christ, i, e., X., the Messiah, as in Mat 16:20; Mat 26:63, and many other passages.Tr.]

[7]Act 18:7. The reading T, in place of I, is found only in a single manuscript, namely E., and deserves no consideration. [The name, as exhibited in text. rec., is found in A. D (original). G. H., but E. inserts T, and B. D (corrected)., T before I.; the Vulg. has Titi Justi; Cod. Sin reads; T I. The former of the two names is generally regarded by editors as an interpolation, originating in a mistake of the copyists.Tr.]

[8]Act 18:11. [Instead of continued (Tynd., Cranmer, Geneva), the margin of the Engl. Bible presents the literal version: sat (Rheims). Comp. Luk 24:49, where occurs in the sense of to tarry or abide. In that passage the Vulg. translates sedete; here, sedit.Tr.]

[9]Act 18:12. [In place of the reading of the text. rec. , from E. G. H., which Alf. adopts, Lach., Tisch., and Born., substitute from A. B. D. and Cod. Sin.; de Wette and Meyer, however, regard the latter reading as a gloss or a correction of the original but unusual participle.Tr.]

[10]Act 18:15. is found, it is true, in three manuscripts [D (original). G. H.], and has been adopted by Tisch; the singular, , should, nevertheless be regarded as the genuine reading, since it would not have occurred to any one to substitute it for the plural, if the latter had been originally employed; it is much more probable that the singular would have been altered, if it were original, especially as three points of inquiry are mentioned. [Lach., Tisch., and Alf. adopt the plural from A. B. D (corrected). E.; Cod. Sin. also exhibits the plural form, and the Vulg. has qustiones.Tr.]

[11]Act 18:17. Four uncial manuscripts [D. E (G. H.?)]. insert E [as in text. rec.] after , while some manuscripts of a later period [minuscules] read I; both are interpolations, as the three oldest manuscripts, among which is Cod. Sin. [the others being A. B.], read simply . [Lach., Tisch., and Alf. omit ETr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

We have the great Apostle Paul here represented as working with his Hands for his daily Bread. He preacheth at Corinth. He is opposed by the Jews. He is encouraged by a Vision. He departs to Ephesus. Some Account of Apollos, Aquita, and Priscilla.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

After these things Paul departed from Athens and came to Corinth; (2) And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; because that (Claudius had commanded all Jews to depart from Rome:) and came unto them. (3) And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. (4) And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

It is truly delightful to observe, with what zeal the great Apostle to the Gentiles flew on the wings of Love and faith, to spread the adorable name of his Almighty Lord. Lately we found him at Athens. Now at Corinth, where he labored personally in the word, and doctrine, for nearly two whole years. And, from the blessed events which followed his ministry, we find cause to praise the Loan for, sending him there. Yea, the whole Church of Christ, through all the intermediate ages, to the present hour, have cause so to do, and will to the remotest period of time ; since we owe those two divine Epistles written by Paul, under the Holy Ghost’s dictating, to this source.

Corinth was a large populous city, situated on an isthmus of the sea, and the chief town of Achaia. It was remarkable for trade and commerce, which its vicinity to the sea highly favored. And, as it abounded with wealth and opulence, every species of luxury was known in it. Indeed, it was so remarkable for sin and uncleanness, that a Corinthian woman became proverbial, and meant the same thing, as a woman on the town. Here the Lord directed his servant Paul. And who shall calculate the extensiveness of his usefulness, in gathering sinners to Christ?

I beg the Reader not to overlook the beautiful portrait here drawn, of Paul the Apostle, in Paul the Tent-maker. He gives a faithful account of this in his tender and affectionate farewell, when he took leave of the Church at Ephesus. Ye know, (said he,) from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears. I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me, Act_20:18-19; Act_20:33-34 . The imagination can hardly picture to itself anything more lovely, than to behold the Apostle filling up the intervals of his public ministry with private labors. No love of gain, no work of constraint, not for filthy lucre, did this great Apostle labor, in the word and doctrine. As he told the Church of the Thessalonians, so every Church of Christ was equally dear to him. Being affectionately (said he) desirous of you, we were willing to have imparted to you, not the Gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labor and travel, for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God, 1Th 2:8-11 . Blessed servant of the Lord! How highly suited to so humble a Master?

Who those persons, Aquila and Priscilla, were, hath been the subject of much conjecture. But, it is not an object of moment further to know, than that they were believers in the Lord, well spoken of by Paul, in his Epistle to the Romans. (Rom 16:3-4 ). Their names written in the book of life. And now, and for ages past in spirit. Among the spirits of just men made perfect. Reader! how illustrious are those tent-makers, when beheld with an eye to Christ? How will they all look, when at the last day they shall appear, encircling Him, who in the days of his flesh was contemptuously, though falsely called, the Carpenter’s Son? Mat 8:34 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Act 18:11

Much depends on your not flinching when the moments come which may be the outlets to new and glorious labours, or which may offer you new clues to be followed out Find out how to lay Christian hands on the men and classes that seem to have drawn away from us…. Learn to serve Christ on the great scale, and even, if the scene of your work be narrow or obscure, serve Him on the grand principles which make life strong, noble, and spacious.

Principal Rainy.

References. XVIII. 12. Expositor (6th Series), vol. i. p. 103. XVIII. 13. Ibid. vol. iv. p. 117. XVIII. 17. F. C. Spurr, Christian World Pulpit, vol. xlix. p. 52. W. H. Evans, Sermons for the Church’s Year, p. 242. G. W. Brameld, Practical Sermons, p. 264. XVIII. 18. Expositor (5th Series), vol. ix. p. 58. XVIII. 19. F. D. Maurice, The Acts of the Apostles, p. 303. XVIII. 21. G. R. Fetherston, A Garden Eastward, p. 55. Expositor (5th Series), vol. ii. p. 37. XVIII. 23. Ibid. (4th Series), vol. ii. p. 148; ibid. (6th Series), vol. viii. p. 18. XVIII. 24-28. Christian World Pulpit, vol. lii. p. 318. XVIII. 25. J. Parker, ibid. vol. liii. p. 312. Expositor (4th Series), vol. ix. p. 184; ibid. (5th Series), vol. vii. p. 114. XVIII. 27. Spurgeon Sermons, vol. xxxvi. No. 2138. Expositor (6th Series), vol. i. p. 403; ibid, vol. ii. p. 371.

By What Authority

Act 18:28

Man must have some kind of authority. He must assume something; he must begin. The proof is not always in the beginning palpable and undeniable; the beginning contains the end, but until the end is reached we do not know the full value and true force of the beginning. What is there in all your life which does not rest upon an assumption? The whole scheme of life seems to rest upon some airy, beautiful, fragile bubble. You think at a certain part of your process of life that you are acting upon definite proof and authority; but you are doing nothing of the kind; you are basing your whole selfhood upon an assumption.

I. From the beginning God has been endeavouring to incarnate Himself in various proofs and authorities suitable to the growing mind of man. So he has made all nature a parable, a panorama, an open secret; upon every door of nature He has written, Knock, and it shall be opened unto you. Then came a book, The Book, the Bible or Revelation. For God’s sake and your sake, give it a fair chance 1 Let it prove its irreligiousness or its insanity, but remember that it is a book that wants to do you good; therefore it may have come from a good source. If it were a book of dreams and imaginings only you might receive it as such, but it is a book of discipline, a book of army orders; no soldier is to invent his own book; whatever the book may be, it tries to do us good, to dry our tears, to direct our way, to sustain us in our misfortune and distress; yea, it holds a lamp above the grave and frightens death into deeper gloom. Let it therefore have a fair chance. After the book comes Manhood, which is, so to say, the result of the book. The book has been sown as seed in our minds and hearts, and after it has come to fruition we have manhood. So the incarnation advances from nature to intellect, to character. It is a progressive revelation; it proves itself by itself. Revelation which is true never goes backward, it always has some larger kingdom, it always preaches a warmer, a larger welcome to the growing mind and the enlarging heart. These are the proofs. Let it be assumed that the Bible is the book of God and spoken by God, full of God, leading to God; let that assumption be nothing but an x to work with, but let us try how that assumption works out; then we must believe, commit ourselves to certain propositions and doctrines, receive a certain testimony and witness into our hearts; then we must indicate a certain discipline of humiliation, depletion, bereavement, mockery, disappointment; the whole time healing a voice saying, Hold on, be faithful unto death; do not let go; keep the commandments, follow the Christ, though it cost thee right hand and right eye; persevere. Then see what the upshot is; what are the sheaves we have brought, what the tokens, the signs, the proofs or the disproofs of our spiritual education; and I now say in view of human history and Christian experience that the result of that assumption, faithfully believed and faithfully carried out, is manhood, virility, and masculine nobleness. We began with an assumption, we proceeded to a conviction, we ended with a new manhood.

II. How profitable it would be if instead of going to the library to borrow a very large book to prove that Christ is the Son of God, and that Christianity is the sum of all virtue and spiritual excellence, we would simply go down where the work has been realised and brought into eloquent and impressive life. We do not need the book to prove the argument; the argument proves itself.

I have seen no other religion produce anything like this; other theories I may have intellectually accepted on approbation for purposes of speculative inquiry and titillation, but I have seen this Christianity do such things, and do such things by the very necessity of its own nature; I have seen this decalogue work such and such results, and these beatitudes realise themselves in such and such forms of heroism and martyrdom, patience and beneficence, that I have living, breathing, imperishable proofs and authorities.

Joseph Parker, City Temple Pulpit, vol. iii. p. 50.

Fuente: Expositor’s Dictionary of Text by Robertson

Chapter 65

Prayer

Almighty God, everything is in thine hands. It is thine to set up and to pull down; to make rich and to make poor. It is well. “Even so, Father, for so it seemeth good in thy sight.” We rejoice in all this rule of thine. Whom thou lovest thou chastenest; whom thou wilt enrich thou dost first impoverish; whom thou wilt lead into nobler prayer thou wilt for a small moment forsake. Thy purpose is all love. There is no hatred in God. All thy ways are light, sometimes so bright as to be dark. Clouds and darkness are round about thy throne, but in thyself is no darkness at all. Thou knowest that we are here but for a little time, and during that little time thou art training us for the eternal day, for the unwearying service in the everlasting temple. Thou dost train us variously, but always with tender wisdom. Take thine own way with us, for we are thine, and into thine hands we fall in the name of Jesus Christ, our only, because infinite, Saviour. We assemble in his name. His resurrection day is the brightness of our time; his triumph over death is our victory in pledge and earnest. Because Jesus lives, we shall live also. This is his own sweet word, and we cannot part with it. It is the angel that sings in the house, and that makes the night of trouble better than many a day of joy. We stand in Christ Jesus the Lord. When we have least to say it is because our hearts are full of wonder, love, and praise, for which there are no words. Enable us to live in Christ Jesus, the Priest of the world, the Saviour of sinners, the Redeemer of all that have transgressed. May we learn of him. May we know his very Spirit and reproduce it in our own. He was pure, gentle, true, self-forgetting, sin-forgiving; when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself unto him that judgeth righteously. May we attain the measure of the stature of perfect men in Christ Jesus. This is beyond our ability, but thy grace is sufficient for us, thy Spirit is our Comforter. The Spirit of Truth dwells with us, yea, dwells within us, and it is his purpose to purify us and make us like our Lord. May we not interrupt the sacred work by impatience, or by ill-nature, or ingratitude; but may we abide constantly in the 6ure confidence that all things work together for good to them that love God. If thou wilt enrich us with this faith, we shall never be poor again. To have this faith is to have all things things present and things to come. Lord, increase our faith! We bless thee that we are united in Christian love. We thank thee for a new object which constrains our love, and binds to itself all our desires. That object is to know thee and to glorify thee in and through the blessed Son of thy love. We would have no other care; each would say for himself, “For me to live is Christ. God forbid that I should glory, save in the Cross of our Lord Jesus Christ.” May each remember this holy vow, and breathe its spirit, that he may live loyally the life of sacrifice and the life of eternal hope. We know how wanting we are, lacking in every good quality, often speaking good words and forgetting to obey them; but thou knowest our fall, thou rememberest our beginnings. If we forget the hole out of which we were dug, thou dost never forget. Have pity upon us! We often mean better than we do. Our purpose is often thine own creation; it is our unworthy deed that seems to throw discredit on the inspired motive. We are unequal; the force within is Divine, but it is marred in the expression because of our fallen humanity. Lord, pity us! Thou Triune God, let thy compassion fall upon us! Make the house a home. Train up all the little children thyself. Set them in such trades and occupations as are best for them when their schooling days are done, tell each what he ought to be, according to thy will, and let his little young heart accept the destiny with eager love. Spare all that will make the world better. Thou dost seem to take away the teacher and the reformer and the wise, and to leave behind many we could well spare. This is our ignorance. Thou art the Husbandman; pluck what thou wilt where thou wilt, the trees are all thine. We have nothing that we have not received. Heal the sick. How long their days! How longer still their nights! How wearily the time moves! Sit beside them, look at them, touch them, speak to their inward hearing, and then they will forget all time and darkness, night and day, for they will be living with the Lord. Reconcile us to all thy way. Send messages to us from the sanctuary, and grant us a great reviving. Let thy Spirit fall upon this assembly and upon all our interests, and inspire us with heroic faith and enrich us with inexhaustible patience. Amen.

Act 18:1-6

1. After these things he departed from Athens [ Act 1:4 ], and came to Corinth [Julius Csar had rebuilt Corinth, constituting it a colony and the provincial capital, Act 1:12 . It was now again, after lying waste from b.c. 146 to b.c. 46, the greatest commercial city in Greece, while Athens was but a superannuated university town, Act 17:21 ].

2. And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy [from Rome, his dwelling-place, whither also he returned, Rom 16:3 ] with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome [Suetonius tells us the name of the chief agitator of the Jews was Chrestus; not “Christus,” which name he rightly spells when mentioned. Chrestus was a common slave name].

3. And he came unto them; and because he was of the same trade, he abode with them, and they wrought [to assume that Aq. and Pris. were Christians already, in order to account for Paul’s intimacy with them, is both gratuitous and ignores the actual reason, the Jewish custom, which Luke gives]: for by their trade they were tent-makers [ tent-tailors. A Cilician industry; the goat-hair rugs themselves were called cilicia ].

4. And he reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks [proselytes of the gate].

5. But when Silas [ Act 17:10 ] and Timothy [ Act 17:14-15 ] came down from Macedonia [from Thessalonica, whither, on second thoughts comp. Act 17:15 with 1Th 3:1 Paul had directed Timothy to go], Paul was constrained by the word [G. “seized upon by the word.” The opposite experience is when the minister has difficulty in “finding a text”!], testifying to the Jews that Jesus was the Christ [Messiah].

6. And when they opposed themselves [to this word], and blasphemed, he shook out his raiment [Mat 23:35 ; Rom 13:2 ], and said unto them, Your blood be upon [ 2Th 1:8 ] your own heads; I am clean; from henceforth I will go unto the Gentiles [ Act 13:46 ].

At Corinth

“PAUL departed from Athens.” The Athenians said when they left him, “We will hear thee again of this matter.” How like selfish human talk that is! They forgot, what we too forget, that there are two parties in every contract. When did it occur to a selfish man that he had anything to consider but his own purpose and his own convenience? It did not occur to the Athenian mind that perhaps Paul himself would not be there the next day! “Paul departed” the sun goes, the preacher ceases to preach, the vain hearer says, “I will hear thee again concerning these things,” and perhaps when that hearer returns Paul is not there! How then? We think the sun will always be present. We take for granted that our mercies, privileges, and opportunities will always be available. This is vanity; this is selfishness; this is the very sin of sin. We read in sacred Scripture that “the door was shut.” The laggards came again and found that the door was shut. They never thought about the door being possibly closed! We think we can go to church when we like, and take up the broken hymn where we left it. Some day we shall find that “the door is shut.” We go back to Mars’ Hill and find the teacher gone. “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord ” the famine that kills the soul! Whilst Paul is available make the most of him. Whilst the Redeemer tarries tarry along with the sacred Presence. “Seek ye the Lord while he may be found; call ye upon him while he is near.” There have been those who went away to buy oil for themselves, and when they came back the chance was gone; there was nothing left but the outer darkness! Now is the accepted time!

“Paul departed from Athens and came to Corinth,” the apostolic journey, as we have seen, of about forty miles. Probably he did not go by road; that might have taken him a long time. The supposition is that he crossed by water for about five hours, and then walked some eight miles to Corinth, and Corinth did not know he had come! The only event that lifts up Corinth in history was an event that Corinth knew nothing of! Corinth was the Venice of Southern Greece, so situated as to catch two civilizations the east and the west; and a right gay city was Corinth! The Corinthians could drink and dance and follow the devil through all the mazes of his pranks and antics! The Corinthians were skilled in sin. There was no city superior to it in its devotion to the altar of darkness. A little blear-eyed Jew went into it with a sore heart, and Corinth that night sang as loudly, drank as deeply, showed its finery with as base and vain a profusion as if the wandering Jew had never been born! The man may have come into London last night who will invest the metropolis with its sublimest fame. Poor man! living in one of the poorest lodging-houses in all the city, perhaps having hardly enough to pay for this morning’s breakfast perhaps he may be in this house. We do not know what is happening. Give us drink enough, meat enough, drum and trumpet and dance enough, and what care we what Jew or Gentile is making his way amongst us? We have no eye but for purple and fine linen, and no palate but for sumptuous fare. Poor Jew with the Christian fanaticism in his heart! Poor, ill-shapen Jew, laughed at by every man of form and nobleness, with an idea in his mind that the world is to be saved by the Cross! Put him in anywhere, his room is better than his company. All things fail but truth. The fine gold becomes dim, and the canker-worm eats the fine clothing, and the painted cheek shows at last its well concealed ghastliness, and the noble frame falls down a meal for death, a festival for worms! But truth, spiritual truth the kind of truth that gets down through the fancy, imagination, taste, feeling, right away into the very heart’s heart, that lives when gorgeous palaces and Corinthian grandeurs and vanities are forgotten this is immortality. Not iron, or brass, or things of outward beauty made with hands, but the inner loveliness, the meek and quiet spirit, the pure heart, the truth-loving mind, the soul that yearns for God these shall abide. The sun himself shall sink in years, but the truth of the living God will be the light of the universe when that poor celestial spark is utterly forgotten!

Had the visit to Athens been without advantage? We were sorry for Paul when he turned away from the Athenian city, mocked by Athenian taste. We felt grieved that such a fire should have been extinguished by such indifference. Was the visit, then, wholly without advantage? No. It involved a great lesson to Paul upon the art and mystery of preaching. He preached better at Corinth than he did at Athens. We noticed that in his Athenian discourse there was hardly an evangelical tone. It was a classical speech; it was addressed to a speculative question; it involved that which was practical indeed, but the whole subject was approached in a philosophical spirit. Men are not philosophers, and that is the reason why philosophy seldom touches them. He who speaks to the heart is the true Christian philosopher. In going his forty miles from Athens, Paul seems to have said to himself, “No more preaching like that for me. Give me another chance and I will preach in another tone.” So when he came to Corinth he did, and when he wrote to the Corinthians he said, in the second chapter of his First Epistle, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God (I learned at Athens that that would never do again, so) I determined not to know anything among you, save Jesus Christ and him crucified.” The visit to Athens was not in vain. For once, poor Apostle, he tried to talk the Grecian speech, and when he was done they mocked him and said, “We will hear thee again, thou seed-pecker.” Going to Corinth he said, “I was with you in weakness, and in fear, and in much trembling.” There he will succeed! He made room for the Lord. He seemed (only seemed) to have got up a sermon for Athens, and when the Athenians heard it they mocked both him and his discourse. But at Corinth he got nothing up; he said, “Lord, take thy way. I am here, play what music thou wilt upon me.” “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men but in the power of God.” That is the way to make the best of your losses! Here is the secret of the true treatment of human failures. When you are going from the Athens in which you have failed to the Corinth in which you may have another opportunity, put some sharp questions to yourselves. Say, “How was it that I made no impression there? Where was the flaw? Was my tone wrong? Was the substance of my matter wrong? Was my spirit a little too controversial, or contentious? Did I lower the dignity of the Gospel and make it one of many, as if the Athenians had as much right to speak about these things as I had? I see it now. Let me but stand up in Corinth and, God helping me, the Corinthians shall hear of Christ and the Cross!”

Entering Corinth, Paul “found a certain Jew, named Aquila.” How did he find him? He found a “certain Jew” amid a population of tens of thousands! How do we find one another? That is a social mystery. We “came together.” How? How do the roots know where the sun is? You put stones upon them and they still work their way, and more stones and still they are growing as fast as they can. What is their purpose? To find the sun! There are mysteries of the earth as well as mysteries of the written Word. Paul had never seen Aquila before, and yet when they met and hand touched hand, they had been with one another from eternity! Banish chance from all your criticism of life. There is no chance, but the chance of the eternal purpose.

Paul came unto Aquila and Priscilla, “and because he was of the same craft, he abode with them, and wrought; for by their occupation they were tent-makers.” It did not follow that they were therefore poor. According to the Jewish law every man was bound to bring up his son to some way of getting his living. Some Christians have outlived that fanaticism. According to the Jewish law, if a man did not bring up his son to a trade he was said to bring him up to be a thief. There are many such thieves in Christendom! Why do you not learn to work? You can easily set it down if you can do without it. He is not the gentleman whose only claim to the title is that he cannot make his own living. He must then get somebody to make it for him! Will you submit to the humiliation?

In the fourth verse we read that Paul “reasoned in the synagogue every Sabbath.” So the first verse is explained in the fourth. The first verse is this: “After these things Paul departed from Athens”; and we thought he had departed from the work! He had not changed the work, he had only changed the city. The word “departed” in the first verse made us feel apprehensive. We said as Paul went away, “Is he then disgusted with the work? Has he seen its folly? Does he now see that epicureanism and stoicism, as represented in Athenian life, are better than Christian devotion? Will he preach no more?” We wait until the forty-mile journey is completed, and, behold, Paul is once more in the synagogue every Sabbath, persuading the Jews and the Greeks. What a hold this Christian work gets upon a man! You can give up almost any other kind of work, but who can give up the service of the Cross? We have seen enough of the results of Paul’s preaching to lead us to suppose that if any other man might have given up the work Paul might have surrendered it, for surely he was badly treated in the exercise of his ministry! But the work gets hold of the heart. It pays poor wages; it makes no worldly promises; it tells a man that he will be buffeted, and stigmatized, and sneered at. Many a Christian preacher occupies a lower social level than he might under some circumstances have done. Still, the work gets hold of his heart; he cannot give it up. That is plainly proved. In the old, old time the enemy was determined to put down this preaching; he would have no more of it, and he tried his very best, and what was the result? As for the preachers, “they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; they wandered in deserts, and in mountains, and in dens and caves of the earth;” and no man gave up the work. That is its best vindication! If they had been man-made preachers they would have changed their occupation, but being born of the incorruptible seed of the Divine will and purpose they were faithful unto the end.

Paul gains some new experience in Corinth; he puts down this note in his book: “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men…. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.” Why then did he not give it all up? He could not. In the very first words we heard from his lips the reason was given. I have read from first Corinthians, fourth chapter, ninth verse; and in the opening of that verse you have the whole secret: “For I think that GOD hath set forth.” It is God’s doing. God takes us to the whipping-post and sets us within reach of the mocker. This is God’s discipline; this is the way he will test our sincerity and reveal his Gospel. Let a man think that his ill-treatment is limited by human spite and malice, and he will surrender his mission; but let him feel that GOD hath set him there to be mocked, ill-treated, defamed, spat upon, and he will accept all this base treatment as part of the sacred discipline. The enemy would have no power over us but with God’s permission. The devil cannot add one link unto his chain until God enables him to forge it. The whole thing is in God’s keeping. Seize that idea, and you will be quiet with the peace of heaven.

Fuente: The People’s Bible by Joseph Parker

XXV

PAUL AT CORINTH AND THE END OF THE

SECOND MISSIONARY TOUR

Act 18:1-22 .

The twenty-seventh chapter of Farrar’s Life of Paul is very fine in furnishing a background of Act 18 . Also the corresponding chapters in Conybeare and Howson, and particuarly that chapter in Stalker’s short Life of Paul that is devoted to the study of the New Testament church the church at Corinth. But the Corinth of this section is not the Corinth of ancient Greece. That Corinth was absolutely destroyed by the Romans before Christ, and this is an entirely new city. It is situated on an isthmus which connects the upper part of Greece with the lower part. The lower part is called Peloponnesus, and the upper part is called Achaia. In the history of the world, the strait of water or the isthmus of land has always been regarded as strategically important. This isthmus was the highway from upper Greece into lower Greece. It has a port on each side, one opening into the Aegean Sea, and the other on the western side, opening into the Mediterranean Sea. The smaller vessels of that day were sometimes dragged across that isthmus in order to avoid that circuit around the lower part of Greece.

The government was proconsular. Whenever the governor of a Roman province is called proconsul, that means that it is a senatorial province. If it is an imperial province, then the emperor at Rome appoints without any counsel, its chief officer, and the very word proconsul proves that this was a senatorial province, and this Corinth of this section is the Roman capital of Achaia.

ITS CELEBRITIES

Standing high above the city is the mountain capped with buildings, called Acro-Corinth, Just as Athens had its Acropolis. From the top of that Acro-Corinth one could see over into both seas, and far out into upper and lower Greece. The second celebrity was the famous Isthmian games where athletics held sway. Athletes from every part of the world competed in boxing, in foot racing, in throwing quoits. What we would call, in modern times, the football ground of the world, was here at Corinth, and it attracted more attention than anything else.

The third celebrity was its Temple of Venus. Venus had a great many temples, and they were called by different names, but she was the main goddess worshiped here.

ITS RELIGION

The religion was too vile to discuss publicly. Just think of Sodom and Gomorrah) and you have a picture of the religion of Corinth. An ancient writer said that Corinth had the highest culture in the world, but was rotten in the sight of God. No decent tongue could describe what occurred under the name of religion, Just as common and everyday as eating a family meal. This was intensified by the fact that it was a commercial place of great importance, and, second, it was the game place of the world. It was the place where the vanity fairs, the races, and all forms of gambling were carried on, and the sailors of two seas continually coming in, the vileness of the West itself, polluted by the vileness of the Orient; thus we have a description of Corinth.

There were multitudes of Jews there. Wherever commerce goes, the Jew goes. It was a place of multitudes of slaves, not Negro slaves, but captives of any nation in war, reduced to the most abject slavery, in which the honor and the life of the slave are held absolutely at the will of the owner. Paul was here nearly two years. The record specifies that he remained here a year and a half, with some time before, and many days after that. So if we say about two years, we will have it about right.

Act 18 and 1 and 2 Corinthians are of inestimable value. We would not have on very vital points any New Testament, if these letters to this church that Paul established there, were left out. So on that account, Dr. Stalker, in his Life of Paul, devotes a whole chapter to the New Testament church, and takes the church at Corinth as his example.

Paul went from Athens to Corinth. Athens is in the upper part of Greece toward the east, and Corinth is right on the isthmus that connects upper and lower Greece. I take for granted that he went by sea. He could go in about five hours, and if he went the other way, by land, it was a very hard all day trip, and some over, unless they went fast. There was nobody with Paul in going to Corinth. Timothy had joined him at Athens. Silas was yet at Berea, and Paul had sent Timothy from Athens back to Thessalonica. Luke had remained at Philippi, and so here he was by himself going off to a new place. But he found on his arrival in Corinth Priscilla and Aquila, about the most noted married couple mentioned in the New Testament, with the woman’s name coming first. In other words, I take it that she had a more decided character than her husband. A famous Southern woman was called Madam Laver and Mr. Laver was called the husband of Madam Laver. But her name was in the front. They both, Aquila and Priscilla, are good and great people. They lived a part of their time at Rome, and the Emperor Claudius just at that time had banished the Jews from Rome. There was a tremendous colony of Jews on the off side of the Tiber in the city of Rome, a place of terrible disturbances, and Claudius banished the Jews. And so Aquila and Priscilla, being Jews, came over to Corinth.

A connected New Testament account of this remarkable man and his wife is of some value. By taking a concordance and getting the names, we find that at Rome, at Corinth, at Ephesus, they kept house; and in Rome they had a church in their own house. There is no use in talking about this faithful New Testament couple living out of the church. If there wasn’t a church, they would establish one. I always like to read about them. They are the ones who take young preachers in charge, who haven’t learned all about the gospel, and teach them what they don’t know, and keep them from making mistakes a fatherly, motherly couple.

Paul was supported in Corinth at first by his own labor. It was cheap labor, and he didn’t make enough to live on, and part of the time he was half starved. I mean that, literally. Later, when Silas and Timothy Joined him, they brought a contribution from the Philippian church, and be had a better time after that. This privation of Paul gives the occasion of the most remarkable discussion in the New Testament on the support of the ministry. We find it in 2 Corinthians. Everyone ought to read and thoroughly study that discussion. He asks these Corinthian people to forgive him for doing them the wrong of not being chargeable to them for that two years’ work. It hurt them for a preacher to stay there two years and get nothing for it. It was a “slam” on them. But he had a special reason. Everybody in Corinth worked for gain. And so, when this preacher came, the first question would be, “What ax has he to grind?” “What selfish interest is he after?” Some of them didn’t work for gain, but they would sell themselves for gain, body and soul. Seeing what public sentiment was on that subject, he determined that no man in Corinth should give him a nickel. He claimed, however, his right to a living. But he waived the right in view of the exigency of the situation.

Paul’s labors, until the arrival of Timothy and Silas, were very strenuous. He worked so hard every day to get enough to support him that he used the sabbaths only in discussing with the Jews in their synagogues, somewhat mildly too. But there was a turn in his labors on the coming of Timothy and Silas. He was a man that appreciated sympathy. His heart craved it. He loved to see brethren standing close by him that would stand up to him, and it greatly increased his courage and his determination when Silas and Timothy joined him. So when they same, he went over to the synagogue and made this issue supreme: The Messiah of the Old Testament is Jesus of Nazareth. When he made that issue, and made it very sharp, the Jews blasphemed. They accepted the challenge, and fought back at him so hard that he shook his robe, like shaking the dust off his feet, signifying that he was done with them. Their fight against him was intensely bitter. You see his feelings reflected in his letter to the Thessalonians which he wrote there, about how intense and bitter was their opposition. He went just across the street to the house of a Jewish proselyte called Justus, and held his meeting there in that private house. We will see that he did exactly a similar thing when we get to the next chapter, at Ephesus, when he goes over into the schoolhouse of one Tyrannus and opens up his meeting. He was close to the synagogue and the Jews, and he wanted to be thus situated so that all the Jews going to the synagogue who wanted to hear him could do so, and he held his meetings there in that house.

The condition of his labors here was hard:

1. He was afflicted in body very much. He was very weak, and the physical condition caused his mind to despond.

2. The opposition was baneful and deadly.

3. His hunger and poverty were such that he broke down under it. It is the only place in the Bible where it looked like Paul was going to be whipped.

God saw that his servant was about to fail. Jesus appeared to him in a vision and said, “Fear not, Paul. You are letting these people scare you. Fear not, nobody here shall harm you.” He had his life in his hand every day, and he knew that those Jews had the spirit to assault him on the streets, anywhere they met him. “Fear not, Paul, I am with thee. Preach boldly the truth and don’t let the fear of man fall on your heart; your meeting is going to be very prosperous, for I have much people in this city.” That is a clause that calls for explanation. God is here speaking of people as being his people before they had even been under conviction: “Is have much people in this city. You haven’t called them out yet, but there is a lot of them here, and you have to preach and let your preaching bring them out.” An Arminian can’t explain that passage, but a Calvinist can. In the Gospel of John, Jesus says, “Other sheep have I, not of this fold. I am going to call them, and when I call they will come.” The man doesn’t come first. Let me repeat again what I have endeavored to make plain that God’s work comes first, and that man responds to God’s work. The Arminian would like to have it read, “I will have much people in this city after they are converted.” He counted them his then his in election; his in predestination.

His themes here were very different from what they were at Athens. He stuck to one theme here Jesus Christ and him crucified. He had only one reliance here the demonstration of power by the Holy Spirit. He laid aside all his rhetoric and all his earthly wisdom and knowledge, and as a little child, relying exclusively upon the power of the eternal Spirit, he preached Christ and him crucified. He admitted that there was not much strength in him. He says, “I was with you in weakness and fear and much trembling. You couldn’t depend on me,” and he says, “I determined that if you were converted, your conversion should not be attributed to the wisdom of man, but to the demonstration of the power of the Holy Spirit.”

There were some very notable conversions here. Among them Crispus, the ruler of the synagogue, and his entire family. Paul captured the captain on the other side Stephanus and all of his household, and another Gaius. He got one Gaius in Derbe, and another in Macedonia, and still a third Gaius, he gets here at Corinth; and Erastus, who is also a man of influence these became valuable helpers in after years. But the majority of his converts came from what we call the lower classes of the people. A great number of them were slaves. Some of them were fresh from the vilest debasements of heathenism. Some of them were liars. He says so. Some of them were drunkards, for he says, “Such were some of you,” when exhorting them to quit lying, stealing, and subjecting themselves to beastly debauchery. “Such were some of you, but ye are now washed; ye are sanctified.”

When we consider that this population here was very much mixed, the last layer being Romans, the next layer Greeks, then Jews, then a mixture of the odds and ends of creation, every traveling faddist, necromancer, fortuneteller, seer, diviner every fellow that had a trick by which to make money at a fair coming to the Isthmian games, we can form some idea of the nature of the converts. If we go to any big city where a fair is going on, we may see the fellows standing around who will relieve us of our money for a great variety of things and with very little trouble to us if we pay any attention to them.

Achaia was a senatorial province. It changed back and forth in its history, but now we know by that word, “deputy” (in the King James version, “procurator”), that it was senatorial. Gallic was the procurator, and Farrar, chapter 27, gives us a superb account of him. His real name was not Gallic, but a Roman widower named Gallic had adopted him, so he had added the name Gallic to his own name. He was the brother of the famous philosopher, Seneca, and was said to be the noblest, most gentlemanly Roman of his day, about as Sir Philip Sidney was regarded among the English. He is the only man that the Romans ever called “the sweet Gallic.” He was always superbly dressed, gentlemanly in manners, nothing harsh about him, and his brother Seneca was known to say of him, “Everybody in the world loves Gallic, and none of them loves him half as much as he deserves.” This is the character of the man that was proconsul.

The prosecution of Paul before Gallic is quite interesting. Gallic had just come, and these Jews had been fighting Paul to the death, seeing a new procurator, determined to prosecute him before the procurator, and their charge was that he taught contrary to the Jewish law. As soon as the charge was made, Paul rose to speak, and Gallic waved him aside: “There is no necessity for any speaking here. I quash this indictment. If you have a charge against this man for immorality, for anything that comes in the Roman jurisdiction, it is reasonable that I should hear you, but when you come up here concerning questions and matters of your own law, I will have nothing to do with it. This court dismisses the case.” Farrar well says, “I wish he had not dismissed it till Paul had made that speech he started to make, for we do want another speech from Paul, such a one as he would have made if he had had a chance.”

There are a great many people who hang around the courthouse and catch the cue from the tone of the judge, and when these men saw the judge dismiss Sosthenes, the ruler of the synagogue, probably the successor of Crispus when they saw him dismissed from the court, they concluded they would add a little to it. So they grabbed Mr. Sosthenes and gave him a beating right there in full view of the judge. It wasn’t hard to make a Greek or a Roman crowd beat a Jew. All they wanted was permission.

I knew one young man in Burleson County that couldn’t make a prayer in public without referring to the number of the people like Gallic, who “cared for none of these things.” He brought it into every prayer that he ever offered. Now when it is said that Gallic “cared for none of these things,” it wasn’t the religious question that he cared nothing about, but he didn’t care what they did to. Sosthenes, that Jew. That was a very little matter to him, and it was to anybody that came from Rome. He had never heard the Christian side presented at all. Perhaps if he had heard it he might have been saved, and tradition says that Paul did save his brother Seneca when he got to him.

This question arises: Is the Sosthenes of Act 8:17 the Sosthenes of 1Co 1:1 ? 1 Corinthians, the first letter that Paul writes back to this church, says, “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes, our brother.” Now, is he the same man? If he is the same man, that beating did him a great deal of good. But there is no reason to suppose that it was the same man.

Some great letters were written from Corinth at this time. In these two years, early in his stay there, he wrote the first letter to the Thessalonians. As soon as Timothy came and brought him the news, he wrote that letter of love and comfort, I Thessalonians, and toward the end of his stay there, about a year after his first letter, he wrote his second letter to correct some wrong impressions that they had drawn from his preaching among them, and from his first letter about expecting Christ any moment, and making their ascension robes, quitting their business and giving away their property. He wrote the second letter to take that conception out of their minds.

There were remarkable displays of spiritual power in the great number of baptisms in the Spirit at Corinth. All those Pentecostal signs speaking with tongues, miracle-working power, the gifts of the Spirit, and mountain-moving faith. No church in the New Testament had such a meteoric display of supernatural power as this church had at Corinth, and it was the wonder of the world to see a saved man get up and speak with other tongues as the Spirit gave him utterance. A man who the week before had been a drunkard, would turn away from maudlin speech to enunciating the praises of God, under the mighty power of that Spirit. The meeting stirred the mud sills.

They misused these supernatural gifts of the Spirit in that they magnified them above the graces of the Spirit love, faith, hope, and Christian character. Let a man from low down in the scale of the world, from the rabble, get hold of such tremendous power as that of the baptism of the Holy Spirit, and it is the biggest thing in the world. He doesn’t want to think about anything else nor talk about anything else, so when he would get into a meeting with others who had received this gift, it was like a bedlam. Twenty-five or thirty would be standing up at the same time, some singing, some praying, some testifying. Paul writes to them and says, “If an infidel or an ignorant man should come upon you during such a time he would say, ‘You are crazy,’ ” and therefore he wrote those three marvelous chapters, the twelfth, thirteenth and fourteenth chapters of I Corinthians, which is the one great exposition of the baptism of the Spirit found in the New Testament.

I am now glad that they babbled as they did, for if they had not, we in our time would never have had that sweetest gem in the Bible Corinthians 13, in which he teaches that “Love is the greatest thing in the world,” and the superiority of faith and hope over any of these passing powers that were merely given for signs and for attestation: “Whether there be tongues, they shall cease; whether there be prophecies, they shall fail, but now abideth faith, hope, love these three, and the greatest of these is love.” So that we are indebted to what the Methodists would call “that sanctified row” in the church at Corinth for about the three finest chapters in the New Testament.

With the most remarkable sagacity, Dr. Stalker has put in a brief life of Paul and made one of his chapters “a New Testament Church.” I have been wonderfully impressed with his acumen and wisdom in making that chapter bring out before us, so we can see it, a church of New Testament times. Some Jews in it, many heathen in it, slaves in it, recently converted drunkards, and liars and thieves all of this church babes in Christ, mere toddlers without training and experience, misunderstanding the Lord’s Supper and their public services, and yet Christians, needing a leader, needing discipline, needing confirmation in the faith. Stalker well says that if you should take a look at that New Testament church the church at Corinth you would not be filled with despair if you had vexatious problems in the church to which you preach. Where have you in our time, among this decent American people, anything at all comparable to the problems of that New Testament church?

THE END OF THE SECOND MISSIONARY TOUR

The salient events of Paul’s return to Syria, in order, are these: About ten miles from Corinth was its seaport opening into the Aegean Sea at Cenchrea. He went there because he intended to reach Syria by sea. Aquila and Priscilla went with him. They intended to stop at Ephesus, having business there, and to Paul’s surprise, the Jews in Ephesus, who had never met him, heard him and asked him to come again and stay longer. He said “No” that he had an engagement ahead of him, and that if God willed he would come back again, and on the next tour he did come back and in the power that shook the world. But just now he couldn’t stop to hold a meeting in Ephesus. So he sailed into Syria, and his vessel landed him at Caesarea, the Roman capital of Judea, and from Caesarea he went to Jerusalem and saluted the brethren, and from Jerusalem he went to Antioch, the place where he set out. Those are the salient events.

Paul, staying two years in Corinth, would necessarily have a church established at that seaport, only ten miles away. He reached all that country in that two years’ meeting, so that we know that there was a church there, because he mentions a church there in his letter to the Romans written not a great while after, while he was at Ephesus on the next trip. And the most notable member of that church was a woman named Phoebe, who was a deaconess. Paul bears remarkable testimony to her. He says she was a helper of many.

May heaven’s blessing rest on the good women that, in the cause of the gospel, give themselves, heart and soul, to it! Such a woman as Priscilla, such a woman as Phoebe, such a ladies’ society as the first ladies’ society of the New Testament, organized to take care of Jesus as their guest; such women as Lydia and numbers of others what an unmixed blessing to the church and to the world!

But what have you to say of this office? Was it a New Testament office? When I was pastor of the First Baptist Church at Waco, we elected deaconesses, but we didn’t ordain them. In other words, in the administration of the affairs of a large church, there is always some use for experienced women. Sometimes a case of discipline would come up concerning a woman, involving matters of such delicacy that a deacon could not very well investigate it. That is a fine place for a deaconess to get in some work. Sometimes it happens that strangers join the church, women who don’t know how to prepare for baptism, and a deaconess, as soon as a woman would join the church, would go right up to her and ask her if she understood what was necessary to be done for baptism, proffer her assistance, and a great many other things of that kind.

The record says that at Cenchrea, he shaved his head, having a vow. Some of the commentators boldly claim that Aquila is the nearest word to that expression “he had a vow” that Aquila is nearer than Paul, and that we ought not to skip Aquila in going back to find an antecedent. But the probabilities are that Paul had a vow. I imagine that, back there in that Corinthian meeting, when he was about whipped in mind, whipped inside, about to give up, and when Jesus appeared to him and told him not to get scared, that he was with him and nobody should hurt him imagine that in that awful time, following the human instinct and perfectly in accord with the Old Testament covenant, he made a vow the most natural thing in the world for a man to do when he is in very great trouble. “Now Lord, you just get me out of this and Is will do so and so.” Is know one mercurial man in Waco that every time he gets sick he gets scared and calls in all his kinsmen and solemnly makes a vow that if the Lord will pull him through this time, that he will go to church; that he will be good, but when the trouble is past, he is like Ephraim, like the fellow in the ship about to sink, who said, “Lord, if you will just save me from this ocean death, I will give 5,000 dollars to your cause,” and an Irishman near by hearing him, said, “You are a fool,” and the man said, “Why, ought I not to say it?” “Yes, but don’t you mean it. Just say you will, and when you are saved out of it, you needn’t do what you promised.” It is right to make a vow. That is clearly taught in the Old Testament, but “Pay thy vows unto the Lord.” If we will do a good thing, it is right to resolve to do it, but the wise man says in that inimitable book of Ecclesiastes, “Keep your feet. Don’t let them slip from under you when you go into the house of God, and don’t give the sacrifice of fools.” He is talking about their vows. He says it is better that one should not vow than to vow and not pay. He says, “If you dovow, pay, and don’t say before the angel, It was an error.” Anyhow, Paul made a vow and the vow we know from what is said about it, was what is called the temporary Nazirite vow. A man might vow a Nazirite vow for thirty days, or he might take the vow of the Nazirite for life. John the Baptist was a Nazirite. Did the shaving of the head mark its beginning or its end? That marks its end.

On his return from the second missionary tour, did Paul go to Jerusalem before he went to Antioch, and what the proof? A good deal of it rests on one statement: “And when he had landed at Caesarea, he went up and saluted the church, and went down to Antioch.” That is all in the history about this fourth visit of his to Jerusalem after his conversion, and it is a matter of fact that in going to Jerusalem from Caesarea, it is all the way up hill, and, as one traveler said, “half the way back.” Dr. Farrar allowed his imagination to spread its wings and take a big flight in trying to fill up this record, “He went up and saluted the church.” He thinks rightly, I suppose, that Paul wanted always to have a good relation to that Jerusalem church and the other apostles, but he imagines from the little said about it and the short stay, that they gave Paul the cold shoulder. They may have done so. There were some that would have been quite willing to do it.

There is a notable difference in Paul’s travels and letters and the travels and letters of modern Christians, and even the modern lives of Paul. Paul never wrote anything about the statue of Minerva, the Pantheon, the Acropolis at Athens, the Acro-Corinth, the notable landscapes and “seascapes.” Let one of the brethren go off on a trip to the Holy Land and he devotes his whole letter to the description of curios, in answering questions concerning curios and sightseeing, but Paul was more interested in “manscapes” than landscapes or seascapes. He was going on a mission of salvation. All of his heart and soul was in it. It would amaze Paul to read Conybeare and Howson or Farrar, at the immense amount of space that they devote to background. And yet there is proof that Paul was not unobservant of the remarkable scenes witnessed in Corinth. 1Co 4:9 ; 1Co 9:24-27 ; 1Co 11:14 ; 1Co 15:32 ; 2Co 1:14-16 ; 2Co 5:10 show that Paul took a look at those Isthmian games when he was there; that many of his illustrations refer to the boxing, the foot racing, the athletic exercises, and to the triumphs that are declared. He doesn’t give a shadow of a thought to what they were, but simply makes that language to apply to Christian footraces, the Christian athletic exercise and the Christian triumph. In Corinth he wrote his letter to the Romans, and that awful picture of heathendom, commencing at Rom 1:21 and extending to Rom 1:32 , was illustrated before his eyes there in Corinth. In the first letter to the Corinthians, 1Co 5:1 ; 1Co 6:9-20 ; 1Co 10:7-8 ; 2Co 6:14 ; 2Co 7:1 , we see that the most impressive, the most appalling thing to Paul was the moral corruption of the place. It was at this place that a man took his father’s wife. Read the passages that I have given, and see that when this preacher got there, more to him than the scenery, more than the widespread white wings of commerce, more than culture and refinement, more than the startling sight of ships dragged across that little isthmus from sea to sea, was the awful corruption of this Sodom.

I close this chapter with a lesson concerning Gallic. What a pity that Gallic did not know that that day he had an opportunity, and perhaps the only one in his life, of hearing a speaker whose words would reverberate throughout succeeding ages till the coming of Christ! Gallic stands up before the minds of the world simply because, for one brief moment of his life, he came into the light of Paul, and millions of people know Gallic from that fact more than anything about which his brother Seneca or the Roman Emperor said of him. Then was his opportunity.

For one fleeting instant he stood in the orbit of the light of the greatest man history ever produced, and if he had not waved aside the speaker ready to speak, he could have heard precious things.

QUESTIONS 1. What the special helps on Act 18 ?

2. Give a brief account of Corinth, its situation, history, government, celebrities, religion, and the Jews.

3. How long was Paul there?

4. What the value of Act 18 and 1 and 2 Corinthians?

5. Trace on the map Paul’s travel from Athena to Corinth.

6. Who was with Paul in going to Corinth?

7. Whom did he find there, and why were they there?

8. Give a connected New Testament account of this remarkable man and his wife.

9. How was Paul supported in Corinth?

10. To what remarkable discussion does this give an occasion?

11. Give an account of Paul’s labors until the arrival of Timothy and Silas.

12. What turn in his labors was stressed on the coming of Timothy and Silas, and what was the issue of it?

13. What constituted the hard condition of his labors there?

14. How was he cheered and uplifted, and what the explanation of the last clause of Act 18:10 ?

15. What the themes of his ministry there?

16. What notable conversions there, and what the position and character of most of the converts?

17. Was Achaia an imperial or senatorial province of Rome, and what the proof?

18. Give an account of Gallic, the procurator, and what book gives a fine and elaborate account of him?

19. Give an account of the prosecution of Paul before Gallic, its charge, why dismissed, and the result?

20. Explain the misuse of the last clause of Act 18:17 in modern sermonizing.

21. Is the Sosthenes of Act 18:17 the Sosthenes of 1Co 1:1 ?

22. What great letters were written from Corinth at this time?

23. What remarkable display of spiritual power in this meeting, what its misuse, and what the great discussion called forth by the misuse?

24. How has Dr. Stalker made most valuable use of this part of Paul’s work?

25. Give, in order, the salient events of Paul’s return to Syria.

26. Give an account of Cenchrea, the church established there, its most notable member, and her office.

27. Was the vow at Cenchrea Paul’s or Aquila’s, what the proof, and did the shaving of the head mark its beginning or its ending?

28. What the proof that on his return from the second missionary tour Paul went to Jerusalem before he went to Antioch?

29. In what notable respect are Paul’s travels and letters different from the travels and letters of modern Christians, and even from the modern lives of Paul, and what the lesson?

30. Yet what proof that Paul was not unobservant of the remarkable scenes witnessed in Corinth?

31. What feature of Corinthians life most impressed his mind?

32. What great lesson concerning Gallic?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 After these things Paul departed from Athens, and came to Corinth;

Ver. 1. And came to Corinth ] A city very rich, but very loose and luxurious. Magna cognatio ut rei sic nominis, divitiis et vitiis. The Corinthians had within their city the temple of Isis, and without it the temple of Venus, to whom there were well nigh a thousand courtesans consecrated. They held fornication to be no sin; hence the apostle is so earnest against it, 1Co 5:1-13 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1. ] Corinth was at this time a colony (see note, ch. Act 16:12 ), the capital of the Roman province of Achaia , and the residence of the proconsul . For further particulars, see Prolegg. to 1 Cor. ii.

Fuente: Henry Alford’s Greek Testament

Act 18:1 . : in continuation of the narrative, cf. Luk 10:1 . : in Act 1:4 with , and so usually only here with , departure from Athens emphasised, because events had compelled the Apostle to alter his intended plan (Ramsay, St. Paul , p. 240, and Blass, in loco ), cf. 1Ch 12:8 (A al. ); 2Ma 5:21 ; 2Ma 12:12 , with an accusative of place. : Corinth from its position as the capital of the Roman province Achaia was the centre of government and commerce, while Athens was still the great educational centre of Greece. St. Paul, with his keen eye for the most important and prominent stations of Roman government and the meeting points of East and West, might be expected to choose a place from whence the influence of the Gospel could spread over the whole province. Like Ephesus, Corinth lay on the great highway between East and West; like Ephesus it was, as Professor Ramsay terms it, one of the knots on the line of communication, the point of convergence for many subordinate roads. But Corinth, with all its external beauty, its wealth and fame, had become a byword for vice and infamy, cf. , , Wetstein, 1Co 1:2 , and references in Farrar, St. Paul , i., 557 ff., and it has not been unfairly termed the Vanity Fair of the Roman empire: at once the London and the Paris of the first century after Christ (Farrar, u. s. , p. 556). To this infamous notoriety not only the cosmopolitanism of the city contributed, but the open consecration of shameless impurity in its temple service of Venus, see Ramsay, “Corinth,” Hastings’ B.D.; C. and H., small edition, p. 324 ff.; McGiffert, Apostolic Age , p. 262, and notes below.

Fuente: The Expositors Greek Testament by Robertson

Acts Chapter 18

In marked distinction from Athens is the dealing of divine grace with Corinth, the wealthy capital of Achaia, the southern province of Greece under the Roman empire. Thither the apostle repaired after his brief visit to Athens: with what result the record stands, not in the inspired history alone, but in the two great Epistles to the church of God in Corinth.

‘After these things Heb 1 departed from2 Athens and came unto Corinth And he found a certain Jew named Aquila, of Pontus by race, lately come from Italy with his wife Priscilla, because Claudius had commanded2 all the Jews to depart from2 Rome. And he came unto them; and because he was one of the same trade, he abode with them, and [? they]3 wrought, for by their trade they were tent-makers. And he was discoursing in the synagogues every sabbath, and persuading Jews and Greeks’ (vers. 1-4).

1 Good MSS. add as in Text. Rec., the Authorized and other Versions but the best omit.

2 The form varies in copies, with the same sense in substance in all the words thus marked.

3 ‘They’ wrought is sustained by pm B, Coptic and Origen, for one can scarce add the loose thiopic Version. It seems strange that the Revisers should adopt so precarious a reading in the face of all other authorities.

The ways of grace are wholly above man’s thoughts. None could have anticipated that God would raise a trophy to His Son, not in intellectual Athens, but in demoralized Corinth. Was there any antecedent link, or natural suitability whatever, between the Holy One of God and this proverbial seat of impurity? The grace of God gives no account of its matters, but works to the glory of Christ; and most of all where man is most needy. Even so the apostle asked in the beginning of his First Epistle to the Corinthians, ‘Where is [the] wise? Where [the] scribe? Where [the] disputer of this age? Did not God make foolish the wisdom of the world? For since, in the wisdom of God the world through wisdom knew not God, God was pleased through the foolishness of the preaching to save those that believe. Since Jews ask for signs, and Greeks seek after wisdom; but we preach Christ crucified, unto Jews a stumbling block, and unto Gentiles foolishness, but unto the called themselves, both Jews and Greeks, Christ [the] power of God, and [the] wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men.’ The wisdom of this age had proved its folly in Athens; the compassion of God yearned over Corinth in the face of all its dissolute manners and corruption.

‘For behold your calling, brethren, how that there are not many wise after the flesh, not many mighty, not many noble, but God chose the foolish things of the world that He might put to shame the wise, and God chose the weak things of the world that He might put to shame the strong things, and the base things of the world, and the things despised, did God choose, and the things that are not, that He might bring to naught the things that are; that no flesh should glory before God.’ Never was this more realized than in Corinth, where in due time a numerous assembly was formed from both Jews and Gentiles, for the most part of no great account in this world.

Paul was not long alone. He found in Corinth a certain Jew, called Aquila, who though of Pontus by race (like his namesake of a later date, who, however, was a Jewish proselyte and translated the Old Testament into Greek most literally), had just come from Italy, with Priscilla, his wife. This is their first mention in scripture. We hear of them afterwards in Ephesus and of the assembly at their house. Later still they were found once more in Rome, and saluted as Paul’s fellow-workers in Christ Jesus, ‘who for my life staked their own necks, to whom not I only am thankful, but also all the assemblies of the Gentiles’ (Rom 16:3 , Rom 16:4 ). There also we hear of the assembly at their house. In the last Epistle which our apostle ever wrote he bids Timothy salute them once more and for the last time in Ephesus.

The occasion of their coming from Italy at this time was because Claudius had ordered all the Jews to leave Rome. Suetonius, the Roman biographer of the Caesars, states that this emperor, because of a Jewish outbreak, ‘impulsore Chresto’, expelled them from Rome. The Latin words cited are probably an error on his part, but may allude to violence on the side of unbelieving Jews against those who believed, or may be a confusion (owing to Roman jealousy) with the preaching of the Messiah elsewhere. Bp. Pearson is of opinion that this expulsion happened about A.D. 52, in which year Tacitus (Ann. xii. 52) puts the Senate’s decree for expelling the ‘mathematici’ or ‘Chaldaei’; but whether they were identical or connected is uncertain. It is known that Claudius was deeply indebted to Herod Agrippa the First for his nomination to the empire, and did not forget him but rewarded the Herod family: so one could hard]y suppose so hostile an attitude towards the Jews, while Herod Agrippa was in Rome; and we can easily understand that, if enacted in his absence, the decree soon fell through. This consideration clears up the statement of Dio Cassius (Ix. 6), which some have supposed to contradict St. Luke, as well as Suetonius, that the emperor did not expel them, but ordered them not to congregate in Rome. If we distinguish the times, all is clear and true.

But God made use of the edict to bring Aquila and his wife into lifelong communication with the apostle. Whether they were converted or not before they first met is not quite certain. Much stress has been laid on Aquila’s description as ‘a certain Jew’, rather than as a disciple; but this may be satisfactorily enough accounted for, both as qualifying the place of his birth, and as furnishing the ground of his quitting Rome for Corinth. Then we must bear in mind that, as the Romans and strangers in general did not in these early days distinguish Christian Jews from their brethren after the flesh, so Paul repeatedly designates himself a Jew afterwards in this Book (Act 21:39 ; Act 22:3 ). The apostle never speaks of them as his children in the faith, however warmly he may greet or characterize them. Certain it is that they were abundantly blessed through him, as he graciously owns the large debt due to them, not by himself only, but by all the assemblies of the Gentiles.

We never hear of this devoted pair in Judea, they were widely known outside the land among the Gentiles where assemblies met. Their wealth or their trade afforded the means to welcome the gathering of saints at their own house; a circumstance not unusual in those days (or even much later, as we know from the Acta Martyrii S. Justini, Ruinart). So we see also in the cases of Nymphas and Philemon. It abides now a happy resource where a few can only thus be gathered to Christ’s name according to His word. That they should first wait for a bishop is either an Ignatian tradition or a notion at the present day flowing from the same unbelieving superstition which gave birth to the tradition in the past. Only the ever-living truth of ‘one body and one Spirit’ would call for fellowship in such an act. Independency is a denial of true church action.

Another fact in solving a principle of deep practical moment comes out in verse 3: ‘And because he was one of the same trade, he abode with them and wrought; for by their occupation they were tent-makers.’1 God was pleased so to order things that the great apostle, in the wealthiest and most luxurious city of Greece, should carry on an honest occupation for necessary wants. What a death-blow to clericalism on the one hand, and to worldliness on the other! Yet, in the circumstances of both Paul himself and Corinth, it was just the course which was worthy of the gospel of the grace which sent it out. It is unreasonable to suppose that this blessed servant of the Lord failed in ordinary foresight for his missionary journey, or that the assemblies of the saints were lacking in care for him or in zeal for the work, especially in the regions beyond those where the faithful were already gathered together unto Christ’s name.

1 It is known that among the Jews of that day it was usual for a son to learn a trade. Some, if not all, of the greatest Rabbis exercised a handicraft. Indeed in the Talmud Rabbi Juda says, He that does not teach his son a trade, virtually teaches him to be a thief; and Rabban Gamaliel compares a man with a trade to a vineyard that is fenced.

The apostle had pushed forward alone without means into a quarter of abounding ease and distinguished elegance, to say nothing of the dissoluteness of morals which followed in their train; and here, labouring with his own hands for the necessities of others not less than his own, as was his wont, he truly represented the Master Who came not to be ministered unto but to minister. It was for the Son of man alone to give His life a ransom for many, it was His exclusively to suffer once for sins, Just for unjust, to bring us to God. But the apostle of the Gentiles was Christ’s follower, or imitator, with energy of devotedness unparalleled not among saints or servants only, but among the apostles, whom God set foremost in the church. And grace gave his single eye to discern how best to please and glorify Christ in such circumstances. At a later day he exhorted the presbyters of the Ephesian assembly in his affecting farewell charge at Miletus; for he was not the man to urge on others what he shrank from himself. Neither did he hesitate to commend such a path of gracious self-abnegation to those whose function it is to feed or tend the flock of God.

The labourer is indeed worthy of his food, and of his hire for there are other necessities beyond food; and the Lord forgot none, as is plain from this twofold statement (Mat 10:10 , Luk 10:7 , as cited in 1Ti 5 : l 8): so the apostle declares (1Co 9:14 ), the Lord ordained that those who preach the gospel should live of the gospel, as the law had done before for those that ministered about holy things. But, while insisting on a title so just and true for others, we see the blessed man foregoing it for himself in the same context: ‘But I [emphatically] have used none of these things; and I write not these things that it may be so done in my case; for it were good for me rather to die than that any man should make my glorying vain. For if I preach the gospel I have nothing to glory of; for necessity is laid upon me; for woe is unto me if I preach not the gospel. For if I do this willingly, I have a reward, but if not of mine own will, I have a stewardship entrusted to me. What then is my reward? That in preaching the gospel, I make the gospel without charge, so as not to use for myself [or, to the full] my title as to the gospel’ (1Co 9:15-18 ). Here was not letter but spirit, not self but Christ, in the full stream of that love which displayed itself to sinners in Christ sent that we who were dead might live through Him and that He might die a propitiation for our sins. It was meet that the highest witness of grace among men should be a manifest giver in his measure as God is infinitely.

So he told the Thessalonians in his earliest Epistle, that he sought not glory of men, ‘neither from you nor from others, when we might have been a burden as apostles of Christ.’ None ever so well felt the value of Christ’s words, It is more blessed to give than to receive. His reason was far more elevated than that which Calvin imputes – because the false apostles taught freely without taking anything, that they might craftily insinuate themselves. In 1Co 9 , where his motives are shown, there is no allusion to these evil workers, and in fact there could be no such persons in Corinth when Paul came to preach, and no assembly as yet existed. It was a heart filled with love, and burning to illustrate the gospel in deed and in truth as he proclaimed it in word, without question of adversaries yet to arise and set up cheap and vaunting pretensions to similar grace. In his Second Epistle (2Co 11 ) no doubt he does speak of his keeping himself in everything from being a burden to the saints in Corinth, and of his determination so to keep himself, that he might cut off the occasion of those wishing for an occasion, that wherein they boasted they might be found even as we [not we even as they].

‘And he was discoursing in the synagogue every sabbath and persuading Jews and Greeks’ (ver. 4).

The same word means either ‘discoursing’ in general, or in particular ‘reasoning’, or even ‘disputing’, as in Mar 9:34 ; Act 17:2 ; Act 24:12 ; Jud 1:9 . Here as in Act 20:7 , Act 20:9 ; Heb 12:5 , the more general force seems preferable; in others ‘reasoning’ may be right as between the extremes. Context alone can decide. As the synagogue was the scene of the discourses, we may gather assuredly that the testimony of the Old Testament was the ample ground-work on which Paul appealed to his hearers, who were not exclusively Jews, for we are expressly told that (not Hellenists but) Greeks were the objects of his habitual persuasion. If they were not proselytes, they must have been men whom the licentious excesses of heathenism drove them there, and no wonder, when, as another has said, their religion itself corrupted man; and he made of his corruption a religion.

Nowhere was this more deeply and conspicuously true than in Corinth, where the worship of Aphrodite with her infamous prevailed (the counterpart of Venus at Rome, and of Astarte, or Hebrew Ashtoreth in Syria). Abandoning all fear or thought of the true God, they fell below even the natural decency of man, and dishonoured themselves in the dishonour of God. The synagogue cold as it was, attracted consciences which revolted from evil which philosophy indulged in, or at best was far too weak to supplant or restrain, and Greeks there listened with Jews, to the holy and persuasive discourses of the apostle. We shall find a crisis that went farther ere long, but not till the apostle had the companionship of beloved fellow-labourers.

It may be added that too much has been made of the word ‘persuade’ in verse 4, as if it meant to ‘induce by little and little’. It is on the contrary the word by which the apostle himself expresses the preaching of the gospel to win souls in view of the awful reality of Christ’s tribunal for the hard or heedless (2Co 5:10 , 2Co 5:11 ). Paul’s word was not certainly in persuasive words of wisdom, as he told the Corinthians in his First Epistle (1Co 2:3-5 ), but in demonstration of the Spirit and of power, at the very time when he was with them, from his coming in weakness and in fear and in much trembling. He was not there as a philosopher or as ‘the power of God which is called great’, but as much of a contrast as one can conceive; and this, that the faith of such as believed might stand, not in man’s wisdom but in God’s power. But, as the effect of his discoursing in the synagogue, he was persuading Jews and Greeks.

When his companions arrived, this was what they found, and more soon followed. Great is the virtue, even for an apostle, of fellowship in labour, and cheering was the news then brought.

‘And when both Silas and Timothy came down from Macedonia, Paul was engrossed with (or constrained by) the word,1 testifying to the Jews that Jesus was2 the Christ. But as they opposed themselves and blasphemed, he shook out his clothes, and said unto them, Your blood be upon your own head; I [am] pure; from henceforth I will go unto the Gentiles. And departing thence he went into a certain man’s house, by name Tit 3 Justus, a worshipper of God, whose house adjoined to the synagogue’ (vers. 5-7).

1 ABDE, six cursives, Vulg. Memph. Theb. Syrr. Arm. Aeth.; (as in Text. Rec.) has quite inferior authorities.

2 is read by the best witnesses.

3 Titus, or Titius, is vouched for by BDgr2 E, four cursives, Vulg. Memph. Syr.-Harcl. Arm. Indeed Syr.-Pesch. and Theb. gave Titus only; and a cursive corrects Justus by Titus.

It will be noticed that the two fellow-labourers are said to have come down from ‘Macedonia’, as the Roman province of northern Greece was called in distinction from Achaia, of which Corinth was the metropolis. Macedonia is the natural phrase, if Silas and Timothy came down from different quarters, and the repeated article would well fall in with this. They were no doubt together at Berea; and Timothy, if not Silas, joined Paul at Athens, whence he was dispatched to Thessalonica with a view to establish them and encourage on behalf of their faith, that none should be disturbed in the afflictions then and there so severe. Both Silas and Timothy now joined the apostle at Corinth, but not necessarily at the same moment, any more than from the same point of departure. 1Th 3:6 . omits all mention of Silas as the companion of Timothy on this mission to Thessalonica, who brought to Paul the glad tidings of the Thessalonian saints, whereas the apostle speaking of the preaching at Corinth joins Silas and Timothy with himself in the address of that Epistle (2Co 1:19 ). The apostle had forewarned these young converts of the tribulation that befell them; but this only the more increased his desires for them; and now he could rejoice that the tempter had failed, and that they were steadfast The apostle was then occupied earnestly with the word when the two came down; and assuredly their joint labours with him were as cheering to his heart as the good report brought about his beloved Thessalonians. Not the least ground seems to support the notion that their arrival with supplies enabled Paul to give up tent-making for the exclusive preaching of the word: certainly the verb suneivceto does not mean anything of the sort, but rather that the state of absorption with the word, by which he was characterized, went on, for it is the imperfect, not the aorist as it should have been if indicative of a fresh act or course consequent on their coming.

But there is another word which has to be taken into account, in order to a sound judgment. Were genuine, I cannot but think Erasmus (pace Bezae) right, and that the meaning would then be ‘straightened in spirit’. But it is not so. The Received reading (‘spirit’) is not sustained by the best authorities which give (‘word’), having crept in from Act 17:16 ; Act 18:25 ; Act 19:21 , et al. Hence such a rendering as Wakefield’s must be summarily and on every ground discarded, ‘the mind of Paul was violently disturbed’, and none the less because the translation is commended by its author in his notes as perfectly agreeable to the original. Similarly erroneous is the turn given by Hammond, Mill, and Wolf, as if the apostle’s spirit was vexed at the unbelief of the Jews; or the opposite notion of Beza and others, who construe it into the zealous ardour which carried him away. Others again like Casaubon, Grotius, et al., depart still farther and consider ‘the spirit’ to mean the Holy Spirit by Whose impulse he was borne away at this time: a rendering which is in every way faulty, for the verb cannot bear such a force, and the reading is certainly erroneous. If genuine, it would rather require the article absent (unless were expressed): its insertion simply would point to one’s own spirit.

It is needless, however, though instructive in some measure, to discuss these departures from the truth, for it may be laid down as certain that the passage intimates that the apostle was occupied in the word when his fellow-workmen came from Macedonia. He was testifying thoroughly () to the Jews that Jesus is the Christ or Messiah, the constant stumbling-block of that blinded people. Undoubtedly Jesus is much more than ‘the Christ’; and none ever preached His higher glory, both personal and conferred, more than Paul. But none the less did he press on the Jews that Jesus is the Christ, as the break-up of their unbelief, and the necessary hinge of all further light and blessing.

‘But as they opposed themselves and blasphemed, he shook out his clothes and said unto them, Your blood [be] upon your own head: I [am] pure, from henceforth I will go [proceed] unto the Gentiles’ (ver. 6).

With rare exceptions such is the spirit of the Jews, and in it they fulfil the awful warnings of their prophets from Moses downwards. They are a perverse and crooked generation, and very froward withal, children in whom is no faith, moving Jehovah to jealousy with that which is not good, and provoking Him to anger with their vanities; as He has moved them to jealousy with those which are not a people, and provoked them to anger with a foolish nation. Ignorance is bearable and claims patient service in presenting the truth; but opposition is quite another thing, especially in the face of ample and convincing testimony; and speaking injuriously, or blasphemy yet more, is worse still, seeing that it is grace and truth in Christ which is thus outrageously rejected. This is fatal. Those who despised Jesus on earth had a fresh testimony concerning Him risen and glorified and still waiting to be gracious. There is no third, no other, witness to render unto those who reject Him speaking from heaven, as He is now – nothing but judgment for His adversaries when He appears in glory.

The apostle accordingly answered in significant deed as well as word: ‘he shook out his clothes, and said unto them . . .’ It was the spirit if not the form of Mat 10:14 , as even more rigidly carried out by himself and Barnabas at the Pisidian Antioch (Act 13:51 ). It was as if the dust of the place they dwelt in defiled, and must be shaken off1 as a testimony against them, Sodom and Gomorrah were more tolerable.

1 Think of Wakefield, while he retains the ordinary version, saying, ‘I am partly inclined to think it means here – throwing off his garment: which exhibits a striking image of the conduct of the apostle: As I throw off this cloak, so I relinquish all further concern with you.’

Paul said also, Your blood [be] upon your own head. So, and yet worse, had those cried who actually urged on the Lord to the cross when Pilate would have let Him go, His blood be upon us and upon our children. And so it is until this day. ‘I [am] pure,’ added the apostle, ‘henceforth I will proceed unto the Gentiles.’ It was in perfect harmony not only with his own course elsewhere, but, what is of deeper importance still, with the ways of God in the gospel. The Jews were to have testimony first, and so they had and not quite in vain. Some did hear to the salvation of their souls; there is an elect remnant. But when the mass reject the gospel with hatred and blasphemy, the stream of blessing flows, though it is not lost but blessed amid the barren sands of the Gentiles.

It may interest some to know that, even in so simple a passage as the last, men of learning have differed. Lachmann suggested, and Alford followed, a punctuation which yields the sense, ‘I shall henceforth with a pure conscience go to the Gentiles.’ Wakefield follows the Peschito Syriac in breaking it up thus: ‘From this moment I am clean therefrom, I go to the Gentiles.’ In his note he says, ‘This disposition gives a degree of abruptness to the periods more suitable to an angry man’! The irreverence of the translator seems to my mind as manifest as his lack of judgment, and the ordinary division most consistent, dignified, and impressive.

‘And departing thence he went into a certain man’s house, by name Titus Justus, a worshipper of God, whose house adjoined to the synagogue’ (ver. 7).

Many, from Chrysostom to Alford, et al, have understood that the apostle removed from his quarters with Aquila1; and they have sought to assign motives and reasons in justification of the change. But there is no need to take the trouble, for it was a question of leaving not his lodgings, but the synagogue, and of finding therefore, not new quarters for his abode, but a suited place wherein to continue the testimony rendered previously in the synagogue. And this appears to me strikingly confirmed by the contiguity to the synagogue of the house, the use of which was offered at once by the devout Gentile whose heart was opening to the truth. If it were a mere lodging, why speak of its joining hard to the synagogue, on which Paul was henceforth turning his back? But if a suited room were wanted for testimony, two conditions met in the house of Justus; one, that the owner was himself a Gentile, and hence most proper to win the attendance of Gentiles, as well as to accentuate the grave and new step of the apostle; the other, that it was close enough to the synagogue to attract both Jews who might have a conscience about the rejected truth of God, and Gentile proselytes who had been in the habit of attending the synagogue, like Justus. The school of Tyrannus in the following chapter exactly answers to the change here. There nobody questions that a place for meeting apart from the synagogue is meant. We need not therefore infer that the apostle ceased to reside with Aquila, because the house of Justus furnished a suitable place for preaching when the synagogue no longer served. The apostle was not consulting for himself but for others without allowing Calvin’s idea, ‘that he might the more nettle the Jews’ – a petty and evil motive, very far from his heart who had just forewarned them of their obstinacy and danger of destruction. To remind them of the baneful consequences of impenitence was of God; to ‘nettle’ them by abandoning the house of his godly friends, Aquila and Priscilla, for that of a Gentile proselyte, seems inconsistent with Christ, with godly wisdom and right feeling. But with the gainsaying and blaspheming of the synagogue it was impossible to go on without constant strife; and therefore to use for testimony the house of one who valued the gospel, became the evidently proper step, particularly as it was hard by the synagogue, whence any disposed or in earnest might the more readily come.

1 Indeed, instead of the Codex Bezae and a cursive (137) expressly change ‘thence’ into ‘from Aquila’s’, which marks how strong was the current in this direction. Of course it was a mere gloss, and even a misinterpretation to boot.

Remarkable blessing followed the decision of the apostle not among Gentiles only, but among the Jews themselves.

‘And Crispus, the ruler of the synagogue, believed the Lord with all his house, and many of the Corinthians hearing believed, and were baptized. And the Lord said by night1 through a vision to Paul, Fear not, but speak and be not silent; because I am with thee, and no one shall set on thee to harm thee, because I have much people in this city. And he settled down a year and six months, teaching among them the word of God’ (vers. 8-11).

1 The order of the words differs in the MSS.

It is not a small thing that the Holy Spirit singles out the name of any man for everlasting record in scripture. Thus ‘Crispus’ is mentioned as believing the Lord; and the rather, as he had been ‘the ruler of the synagogue’; nor this only, for ‘the whole of his household’ believed also, though nothing is said of their baptism. Their faith, the great matter, was no slight cheer to the labourers, and a powerful appeal to the Jews generally. The phraseology is peculiar: not here believing ‘on’ the Lord as object of faith, though this was true also, but believing what He says. 1Co 1:14 states that the apostle baptized him, but not a word about his house, yet assuredly they too, also accepting His testimony, were baptized though not by the apostle, who did but little in it, as he tells the Corinthians. Under the Lord’s keeping he had been preserved from any appearance of prominence personally.

‘And many of the Corinthians hearing believed, and were baptized.’ The work now went on vigorously under the blessing of the Lord. It was a time of rich ingathering. These were clearly not Jews but Greeks, but none the less did many of them hear and believe the gospel; and, as became them, they submitted to the outward mark which severs the confessor of Christ from the careless or hostile world. They were buried with Christ through baptism unto death. In that act, had they been dumb, they said they died with Christ to sin; not only that He had died for their sins, now remitted on their faith, but that they were to reckon themselves to be dead to sin and alive in Him to God. Sin, therefore, was not to reign in their mortal body. What a change and deliverance for men once bondmen of sin unto death, now made free from sin, and become bondmen of righteousness, bondmen to God, having their fruit unto sanctification and the end eternal life! For in Corinth abounded fornicators, idolaters, adulterers, effeminate, abusers of themselves with men, thieves, covetous drunkards, revilers, extortioners; ‘and such were some of you,’ said the apostle, to the Corinthians who believed (1Co 6:11 ). In no way had they been exempt from those vile corruptions.

Grace does not find, but makes, the saints after a new and heavenly pattern, as will be manifest when they are manifested with Christ in glory. It levels all in an utter condemnation, but it freely and fully sets in Christ all who believe according to the good pleasure of God’s will which He freely bestowed on us in the Beloved, in Whom we have redemption through His blood, the forgiveness of our offences, according to the riches of His grace. This men hate, because it makes nothing of human distinctions in which the pride of man exalts and loses itself. It forbids all glorying in flesh that the sole glorying may be in the Lord. For there is but one man who is of all weight in the eyes of God, not the first, but the Second, even the Man Christ Jesus, Who gave Himself a ransom for all, the testimony in its own times, which becomes the turning-point of every soul: if heard, he lives; if rejected, he perishes in his sins, whatever the appearances or pretensions.

For in believing, man best owns his guilt and God’s grace, reversing the world’s sentence and endorsing heaven’s estimate of the Crucified One. Baptized in His name he becomes His to serve, where he was once Satan’s slave, in not a few cases shamelessly. Henceforth by virtue of Christ’s death and resurrection, he is, whatever the condition, to please Him in all things; if a slave, he is Christ’s freedman; if free, noble, royal, none the less is he Christ’s bondman. You cannot have the heavenly and everlasting privileges without the responsibility meanwhile here below. Of this, for the individual, baptism is the sign; as the Lord’s supper is the sign of communion corporately. And none had the significance of the latter so fully laid open to them, as the Corinthians in 1Co 10 , and 11. They needed the instruction and the warning peculiarly; and therefore grace gave them both.

But the Lord was pleased also to vouchsafe extraordinary encouragement to His servant. Paul had a vision, in which he heard as well as saw. At his conversion he had seen and heard the Lord by day (Act 9 ); as afterwards in a trance or ecstasy, when he returned to Jerusalem and was praying in the temple, he saw Him Who bade him to get out of Jerusalem for his mission to the Gentiles (Act 22:17-21 ). 2Co 12:2-4 records his translation (whether in the body or out of the body, he did not know) to the third heaven. Thus visions and revelations were comparatively frequent with the apostle. At this time the design was practical. The Lord said to him, ‘Fear not, but speak and be not silent’ (ver. 9). The structure of the phrase implies that he was anxious. He needed a spring of courage beyond what his fellow-labourers could supply, and the Lord gave accordingly. Natural boldness is a force wholly unsuited to spiritual warfare, where the rule is, ‘When I am weak, then am I strong.’ All, to be safe and of God, must be in dependence on the grace of Christ. Then, as He Himself said to the apostle, ‘My grace is sufficient for thee, for power is perfected in weakness’ (2Co 12:9 ). Most gladly, therefore, the apostle could say, will I rather glory in my weakness, that the strength of Christ may spread a tabernacle over me. So it was now: instead of fearing more he was to persevere in speaking and not to hold his peace, of which he was in danger, though (as the form of the phrase implies) he had not begun to yield to it.

In the next verse the Lord condescends to give two reasons: the first, ‘because I am with thee, and no one shall set on thee to harm thee’, the second, ‘because I have much people in this city.’ What could be more consolatory to the tried servant? The Lord bound Himself, on the one hand, to give His gracious and mighty presence against all adversaries and, on the other, to open to him a great door and effectual in his work. Rage as Satan’s emissaries might the Lord had many to bring to Himself as His own in that depraved an] godless city.

It is lamentable to hear such remarks as those of Limborch, who will have the Lord to mean, not so much objects of mere and sovereign grace to magnify His own mercy in redemption, as virtuous and well-disposed brethren, for this reason called His people here, and His sheep in Joh 10:16 . To mistakes we are all liable, and not least those who flatter themselves to be most secure from them, but an error of this kind undermines the gospel, as it indicates the feeblest sense of man’s utter ruin, and of our need of grace to the last degree. No one doubts God’s wisdom in bringing such a one as Cornelius under the gospel, when He first sent it out publicly to the Gentiles by Peter; but the great apostle of the Gentiles tells a very different tale (1Co 6:9-11 ) of the characters whom grace deigned to bless at Corinth. Again, the Lord, in the parable of the marriage-feast for the king’s son, directs His bondmen to go into the thoroughfares of the highways, and as many as they could find, to invite to the feast. Accordingly they went out into the highways, and, gathered together all, as many as they found, both bad and good, and the wedding-feast was filled with guests (Mat 22:1-10 ). They are men met and, in believing the gospel, saved indiscriminately to the praise of the riches of God’s grace; for the ‘good’ discover through the truth of Christ that they too sinned and come wholly short of the glory of God, while the ‘bad’ find in His plenteous redemption that His grace justifies freely, the same One being Lord of all, and rich toward all that call upon Him. There is no difference, as at bottom in the ruin, so in result in the salvation, that as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.

At Corinth, in the face of all difficulties, the apostle abode longer than we have yet heard of elsewhere. ‘And he settled down a year and six months, teaching among them the word of God’ (ver. 11).

The result was, not only the salvation of many souls, but the church of God there: holy, catholic, apostolic, if ever there was such an assembly anywhere. It was planted by one inferior to none; it was watered by others who were not surpassed by any, and God gave the increase beyond controversy. Yet how soon the fair scene is blighted, not merely by the presence in their midst of such sin as was unheard of ordinarily among the Gentiles, but by the low, fleshly, and worldly-minded condition of the saints generally! So much so, that the apostle had to vindicate his own office before the self-assumed bar of his own children in the faith, and put off a visit in their dire need of his help, because he must have come then with a rod, and he wished rather to see them in love and in a spirit of meekness; and this could only be on their self-judgment which in fact his First Epistle wrought in them. Men picture the apostles going about and their words received implicitly, and their presence had but to be known in order to secure unhesitating deference among the saints. This was not so. Miracles, inspiration, and the highest place in the church produced no more submission then and there than when an analogous place was given Moses and Aaron in the congregation of Jehovah of old.

But the failure at Corinth in so brief an interval was turned to God to the double end; first, of refuting the folly that a true assembly may not err and become corrupt, even in a few short years, in both doctrine and practice; and, secondly, of drawing from God the suited correction at any time for all saints who are enabled by faith to gather on the footing of God’s church according to His word and by His Spirit. No doubt, recovery was the fruit of the apostle’s writing, as his Second Epistle bears witness; but how long this lasted, who can say? Certain it is that the second century, if not the first, A.D., saw the assembly everywhere, departed from the very aim our gracious God and Father had in gathering the saints – the glory of Christ therein by the Spirit. Christ’s coming was no longer an object of hope but rather of fear, His word became more and more overlaid by human authority and tradition, and the world began to seem a prize to possess and enjoy increasingly, instead of a scene of suffering and testimony, till He come Whose right it is, when we shall reign with Him in glory.

During the apostle’s stay at Corinth an event occurred which was of interest enough for the Holy Ghost to claim a place in the inspired narrative and thus to carry on the design of the work given to Luke for accomplishing.

‘But when Gallio was pro-consul1 of Achaia, the Jews with one accord rose up against Paul, and brought him before the judgment-seat, saying, This [man] persuadeth men to worship God contrary to the law. But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were some wrong, or wicked villainy, O Jews, with reason should I have borne with you, but if they are questions about a word and names and your own law, ye shall look yourselves:2 I do not intend to be judge of these things. And he drove them from the judgment-seat. And having all3 laid hold on Sosthenes the ruler of the synagogue, they beat [him] before the judgment-seat. And Gallio cared for none of these things. And Paul having remained yet many days, took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, having shorn his head in Cenchreae, for he had a vow’ (vers. 12-18).

1 is the Text. Rec. supported by most cursives, but ABD with several good juniors give the two words . The additions of Codex Bezae are numerous here as elsewhere, but hardly call for remark.

2 Text. Rec., supported by four uncials and most cursives, adds ‘for’; but the oldest MSS. and Versions do not give it.

3 Text. Rec. with most adds , ‘the Greeks’, but the best authorities are adverse.

The testimony went forth fearlessly; the vision answered its purpose. Paul was not afraid but spoke and held not his peace; and while much people came forth to the Lord’s name, none else was allowed to do His servant harm. If not a sparrow falls on the ground without our Father if the very hairs of our head are all numbered, if the Lord Himself will confess before His Father him that confesses the Son before men, there is ground for good courage, not for fear of man. And the impotence of the most exasperated was proved in an unexpected way and quarter, but not without the Lord.

Gallio was notoriously one of the most amiable of men. ‘None of mortals,’ said the famous Seneca of him, ‘is so sweet to one man, as he to all men.’ This no doubt expressed the admiring affection of a brother; but the general character of the Roman governor is indisputable. And the Jews hoped to profit for their rancorous hostility by his pliant temper and love of approbation against the uncompromising witness of the one true God the Father, and of one Lord Jesus Christ. But malice defeats itself against grace and truth whenever God is pleased so to order it; and here, as He had distinctly promised to be with Paul and that none should injure him, so it came to pass in a way strikingly different from the apostle’s experience elsewhere.

It may be well to notice again the precise position of Gallio. He was ‘pro-consul’ of Achaia. It is the more striking, because the province under both Tiberius and Caligula had been imperial, and hence under the authority then of a pro-praetor. Claudius, the reigning emperor, had restored Achaia to the senate, which involved the change of its former government to that of a pro-consul. Accordingly at this time Luke speaks accurately not of a pro-praetor, but of a pro-consul. We saw a similar instance in Sergius Paulus the pro-consul of Cyprus, which, like Achaia, had been under imperial authority, but was afterwards transferred to the senate, and thus became pro-consular. The inspired historian made no mistake in these details, where it was exceedingly easy to do so if he had not been under divine guidance, and the more so, as the early Christians notoriously kept aloof from all meddling with political administration. But in scripture we are entitled to look for the truth in things small and great; and this should be recognized by giving as exactly as possible the reproduction of its meaning.

In fact Luke had been supposed in one at least of these instances to have erred by applying the term erroneously according to the state of things which had existed before the transfer to the senate, till a passage was found in an historian not read generally which confirmed the change, and coins with the new title made it still more evident. Had there been no coins, no statement in Dio Cassius, extraneous evidence would have failed, yet the truth would have remained all the same in scripture: only even Christians would have trembled because history did not speak in support of scripture. It is such incredulity which is so deplorable, and this among not heathens and Jews only but the baptized. But how sad that men bearing the Christian name should be swayed in a moment by human testimonies, after showing their readiness to doubt even when they had the inspired word for it! Can anything evince more clearly that men naturally distrust God and His word? These things ought not so to be.

The Jews then with one accord rose up against Paul, and brought him to the well-known seat of the governor whence they counted on a sentence favourable to their desires. ‘This [man]’, said they, ‘persuadeth men to worship God contrary to the law.’ Gallio saw through the case in a moment, and that it needed no defence. ‘The law’ in their mouth meant the law of Moses. This was enough for the Roman, whose pride was roused for his own. ‘And when Paul was about to open his mouth, Gallio said to the Jews . . .’ He had heard enough to be sure that neither state law, nor public morality, nor private rights, had been violated, and it was no business of his to inquire farther. The contempt in which Jews were generally held no doubt strengthened his decision, of which the accused reaped the benefit. His amiable indifference did not wish to be troubled with what the apostle had to say. Religious opinion or the worship of God, as a question between the Jews and one they blamed, did not concern him or his office; God was in none of his thoughts, and he preferred to hear no more. The time would come when Christ’s servants would be brought before governors and kings for His sake, for a testimony to them and the Gentiles, when it should be given them in that hour what was to be spoken. Here it was not the time to speak, though Paul was arraigned before the bema. The Lord guarded the interests of the gospel, and of its blessed witness, through employing providentially the careless amiability of the judge; who assuredly could not be accused of any real partiality for the apostle, and the less if he entertained views akin to those of his philosophic brother. Seneca’s Stoicism was as far from appreciating the faith and humility of the Christian as from receiving the revelation of the Father and the Son, or the eternal life and redemption which the Holy Spirit now makes the known portion of the believer.

The Roman left the Jews to settle their religious questions in their own way. Gallio declined to have his hand forced, he had no mind to be a judge of these things. ‘Were it indeed some wrong, or wicked villainy, O Jews, with reason I should have borne with you; but if it be questions about a word and names and your own law, look to it yourselves: I am not minded to be a judge of these things.’ The kindest and most courteous may be contemptuous enough when the truth is concerned, of which he knows nothing. ‘And he drove them from the judgment-seat’ (ver. 16). Even if physical force was not used, there is implied at the least peremptoriness.

Such an issue on the part of an official so exalted would unavoidably act on an impressionable people who shared the prevalent scorn of the heathen towards Jews disappointed of their prey. It is not needful to specify that ‘all were Greeks’, who assailed the prominent Jew who complained in the case, though there is large and good authority for this addition, adopted in the Text. Rec. Certainly the reading of some cursives, which attributes the assault to ‘all the Jews’, refutes itself as intrinsically worthless and absurd. Had not Sosthenes but Crispus been said to be the object of animosity, such a reading could be understood. But Sosthenes would seem to have succeeded Crispus in that office, without a hint of his conversion as yet, though he may have been the one who is later spoken of as a brother. The best, though not the most considerably authenticated, variant is that which is found in the Sinaitic, Alexandrian, and Vatican Uncials, and some of the most ancient versions. These witnesses simply say that they ‘all’ laid hold of Sosthenes the ruler of the synagogue, and were beating him before the judgment-seat, and that Gallio gave himself no trouble about the matter. Thus did God in His providence bring to naught the malicious attack of the Jews on Paul, while manifesting the unbelieving easiness of Gallio.

It is interesting to note also that the apostle did not quit Corinth at once as indeed the failure of the Jews before the governor left him free. ‘And Paul having remained yet many days took his leave of the brethren, and sailed thence unto Syria, and with him Priscilla and Aquila, having shorn his head in Cenchreae, for he had a vow’ (ver. 18). It was during his stay at Corinth that the two Epistles to the Thessalonians were written, with an interval between them, short but sufficient to show what mischief could befall the saints in a brief time, so mistaken are those who think it was only after centuries that error was able to enter. So it also was, as we know, among the assemblies of Galatia in a more fatal way, and on a subject yet more fundamental. And both occasions were where the saints had the inestimable benefit of an apostolic planting, which Rome had not any more than other places, which vaunted as proudly as with scanty reason. Indeed Corinth itself was to manifest the same liability to go astray, though it was chiefly in ecclesiastical truth and order, though by no means confined to it and yet there Paul stayed many days before the charge made to Gallio, and, as we are told, ‘yet many days’ after. But at length he bade the brethren adieu and sailed thence unto Syria, and with him his beloved companions Priscilla and Aquila.

There is a clause at the end of verse 18 which has afforded matter for debate. The ancients do not seem to have doubted that Paul himself is in question, the preceding words being parenthetical. Others, especially of late, as Wieseler and Meyer, have been more willing to attach the vow, and shaving of the head, to Aquila. But the great apostle went far in compliance with, and in condescension to, Jewish forms in certain circumstances which left the grace of the gospel untouched. It was the effort to impose the law on the Gentiles who believed, which roused a tempest of feeling and irresistible argument, as indeed his whole soul was engaged with burning zeal at once for the cross of his Master, and for the liberty of the souls imperilled by that effort. Some ancients indeed, not the Aethiopic Version only, gave the sense that more than one shaved the head according to vow; but I see no sufficient reason to doubt that it was Paul; for he is the one before the mind of the inspiring Spirit, rather than to speak of Aquila.

Not only was Paul’s head shorn in Cenchreae, and this as a vow, but we ought to gather from the subsequent history, if not from the immediate context, that it was of the Spirit to reveal the fact as important for us to observe in the account He is giving of that blessed man and of his labours. Not that we are meant to infer that Paul in thus acting was at the height of the fresh revelations of Christ given to him, but that along with these he acted thus with a good conscience. He was apostle of the Gentiles and minister of the church, but he was also, as he said, a Pharisee, son of Pharisees, who even after this charged himself to his nation with alms and offerings, and was found purified in the temple. Grace was bringing out its new and hitherto unrevealed wonders in Christ, and in the church, to God’s glory; but the most deeply taught and fully furnished witness of heavenly truth heartily loved the ancient people of God and never forgot that he too was an Israelite, of the seed of Abraham, of the tribe of Benjamin; and this, not only within the precincts of Jerusalem and the land, but, as we see here, among the Greeks. This is often a great difficulty to those imbued with the spirit and habits of traditional Christianity, but it is because they are and would be logical, where the Holy Spirit is giving in those most honoured of the Lord things just as they were. Prejudices and prepossession are not so quickly shaken off, even where we behold an Israelite indeed in whom is no guile. The Lord deals pitifully with a true heart, where a cold intellect can only spy out an inconsistency; but the criticizing mind could not follow that heart for a moment either in its zealous service or in the spiritual might and power which pursues the service to the Lord’s glory. We shall see that more follows of a similar character, which in the inspired record points beyond controversy to no less a man than the apostle.

‘And they1 arrived at Ephesus, and he left them there;2 but he himself, entering into the synagogue reasoned3 with the Jews. And when they asked him to remain4 for a longer time, he did not consent, but taking his leave and saying, [I must by all means keep the coming feast at Jerusalem;]5 I will return again unto you if God will, he sailed from Ephesus. And landing at Caesarea, he west up and saluted the church, and went down unto Antioch. And having spent some time he departed, going through the country of Galatia and Phrygia in order, establishing all the disciples’ (vers. 19-23).

1 So read ABE, et al., Sah. Syr.-Pesch. Are Aeth. pp; Dgr , the rest supporting the Text. Rec., as in the A.V., et al.

2 Some ancient authorities omit, or transpose, this clause, to make the narrative more flowing, and there is much conflict of testimony as to or for there’.

3 has the best suffrages, the most numerous, has a few MSS. and Versions of value, but is hardly consistent with the next

4 ‘With them’ (or ‘there’), is added by some, as in Text. Rec., but the best omit.

5 Very weighty witnesses omit the words in brackets; as to which Tischendorf refers to Act 19:21 , Act 20:16 .

There is no doubt considerable and good authority in support of the Received Text, followed by the A.V. and most others. But the best witnesses and versions sustain the plural form in the first clause, which gives additional force to the singular in the second, in which all agree. ‘And they arrived at Ephesus’ is the reading given by the Sinaitic, Alexandrian, Vatican, and Laud’s Bodleian, with some cursives. The Greek of Beza’s MS. is probably a mere clerical error, as it makes no grammatical coherence, and the Latin agrees with the oldest authorities and several of the best ancient versions. It is certainly true that they all reached Ephesus. It is only a matter of emphasis that the apostle entered into the synagogue and discoursed to the Jews: though he did leave them there, there was no need of giving prominence to such a circumstance. Still less is it implied that they did not accompany him to the synagogue, or that aujtou’ if genuine instead of ejkei’ suggests that the synagogue was outside the city; which inferences appear alike unfounded.

‘And when they asked him to remain for a longer time, he did not consent, but taking his leave and saying, [I must by all means keep the coming feast at Jerusalem,] I will return again unto you if God will, he sailed from Ephesus’ (vers. 20, 21). It is well known that the clause within the brackets is not in the Uncials of the highest character, though it is attested by abundant and good authority. Hence it becomes very much a question of internal evidence. Meyer lays stress on the reference of ajnabav” in verse 22; but ‘going up’, though unquestionably to Jerusalem, need not have been to keep a Jewish feast, unless it was expressly so explained. The only thing recorded as a fact is his saluting the church. This in no way disproves the purpose to keep the feast there; but it undoes the force of the argument founded on ajnabav”. The truth is that both may be true; verse 21, if genuine, stating what he meant to do in Jerusalem, though nothing is said of its accomplishment, and verse 22 letting us know that his heart had other objects before him than the purpose he had mentioned to the Jews of Ephesus. And the history shortly after informs us that he did soon return to Ephesus for one of the most blessed services even of his wonderful life.

Such statements as these test the heart of the readers. If vain or proud irreverent or self-righteous, they will probably yield to the snare of thinking and even speaking disrespectfully of the great apostle to the damage of their own souls and the injury of others. For nothing is easier than for persons superficially conscious of their own grave faults to mark with eagerness and self-satisfaction any acts of Paul, a servant of Christ so deeply taught and devoted, which sprang from his excessive attachment to the ancient people of God, and to the habits of their religious life. It is easy also to forget that it is to his inspired writings, more than to all other sources put together, that they owe the means of sitting in judgment on him in this respect. But is this the return that divine grace would produce in hearts which have truly profited? Does it become us? Is it not a wiser and a holier conclusion to see how affections of the sweetest kind may entangle even the most faithful and spiritual, and to watch that we who have it all set before us by the unwavering and impartial hand of the Holy Spirit may learn from it, so that, far behind in self-abnegation and untiring labours and sufferings for Christ, we slip not through less elevated affections into far more serious delinquency?

It was after this visit to Jerusalem that the apostle went down to Antioch (ver. 22). Was it not then, as it was certainly there (Gal 2:11-13 ), that Cephas, blessed man as he was, must needs be resisted to the face? Indeed he stood condemned, for his conduct was no mere lingering respect for Jewish institutions, nor self-sacrificing love for the people of whom, as to flesh, the Messiah came, but a wavering compromise of God’s gospel to the Gentiles through fear of the circumcision; and this, after not only a special revelation to him when he went to Caesarea, but his stand with the apostles and elders at the council in Jerusalem. It was not condescension to Jewish feeling, but what Paul did not hesitate to call dissimulation and not walking uprightly according to the truth of the gospel; and it was so much the worse and more dangerous because of the eminence and influence of the defaulters. True, it was very far from the awful evil which began to rise up against the truth or teaching of Christ in the ‘last hour’ of John, which this apostle of love vindicated so sternly (1Jn 2:18 , 1Jn 2:19 ). But hitherto men had not sunk to the unclean reasoning that heinous sin is to be excused, because it is practised by those who claim to be dear children of God, though even they had had the warning that one who boasted of his readiness to lay down his life for Christ was precisely the man who at that very moment was on the eve of denying Christ repeatedly with oaths.

All that we are told by Luke is that, having spent some time (i.e., at Antioch), Paul ‘departed, going through the country of Galatia and Phrygia in order, establishing all the disciples’ (ver. 23). When the apostle planted the gospel in Galatia, he had entered the country from Phrygia, which lay to its south and south-west (Act 16:6 ). But now coming from a different direction, he traversed Galatia before Phrygia. And as it was a second visit, we hear of his passing through the country ‘in order’, that is, where assemblies existed, and establishing ‘all the disciples’ who had already received the gospel. This is of much interest in its bearing on the Epistle which was certainly written not long after their calling: ‘I wonder that ye are so quickly removing from him that called you in the grace of Christ, unto a different gospel, which is not another’ (Gal 1:6 ). Such is man even where the foundation had been laid a little before by the greatest of apostles.

Here is introduced an incident of importance in its bearing on the history of souls passing out of the transition state, which John the Baptist’s teaching represents, into the full light of gospel. The episode indeed is twofold, one part closing Act 18 , the other opening Act 19 , both tending to illustrate the same thing in substance: only the former deals with it as a question of truth, the other, of the consequent power of the Spirit which was received on the faith of the gospel. Let us look at each in due order, and first at the conclusion of the chapter before us.

‘But a certain Jew, Apollos1 by name, an Alexandrian by race, an eloquent [or learned] man, arrived at Ephesus, being mighty in the scriptures. He had been instructed in the way2 of the Lord, and being fervent in his spirit he spoke and taught accurately the things concerning Jesus,3 knowing only the baptism of John, and he began to speak boldly in the synagogue. But when Priscilla4 and Aquila heard him, they took him up, and more accurately expounded to him the way of God.5 And when he was minded to go through into Achaia, the brethren wrote and urged the disciples to receive him; and he, on coming, contributed much to those that had believed through grace. For he forcibly confuted the Jews in public, showing by the scriptures that Jesus was the Christ’ (vers. 24-28).

1 The Sinaitic pm, two cursives, the Coptic and the Arm. confound Apollos with Apelles (Rom 16:10 ).

2 Beza’s uncial with more than fifteen cursives reads ‘word’ for ‘way’.

3 For ‘the Lord’ in Text. Rec. (supported by HP, et al.), the best witnesses have ‘Jesus’.

4 The order in the inferior uncials, etc., is ‘Aquila and Priscilla’ but ABE with Vulg. Cop. Aeth. as above.

5 The order, and even words, fluctuate in the copies.

There simply comes before us a Jewish workman, who soon needed not to be ashamed, however unformed at first. He was a native of the city which was afterwards to play a notorious part in the corruption of heavenly truth by earthly wisdom, himself a man of learning, or eloquence (for the word lovgio” is used for both), and able in the scriptures. Nor was he merely a scholar and otherwise competent, but already instructed in the way of the Lord. Born of God, he was as to intelligence in advance of a God-fearing Jew, but short of the fuller truth which the gospel affords as the foundation for the mystery to be revealed, with all its wonderful light on God’s counsels and ways. Further, being fervent in his spirit, he spoke and taught accurately the things ‘concerning Jesus’ (for the right reading helps to clear the true sense). He was ignorant of all truth beyond ‘the baptism of John’. Nor was he lacking in moral courage or zeal; ‘and he began to speak boldly in the synagogue’.

This raised the question, practically of great moment, how souls thus endowed, yet little acquainted with the truth, are to be dealt with? Grace answers and settles all according to its own power. The latest advance beyond the dead level of orthodox tradition is to be hailed and cherished. How lamentable to despise those today who are where we were yesterday! ‘Who maketh thee to differ? And what hast thou that thou didst not receive? Now if thou didst receive, why dost thou glory as if not receiving?’ So at a later moment did the apostle reprove the vain Corinthians (1Co 4:7 ). Far different was the feeling of the godly pair with whom he had abode in that very city. ‘But when Priscilla and Aquila heard him, they took him up and expounded to him the way of God more accurately.’

Nor did the learned Alexandrian resent the private instruction, not only of the Christian Jew, but of his wife, who, as we may gather from the unusual order, seems to have entered into the truth with a more spiritual mind than her husband. Was it inconsistent with the apostolic exhortation in 1Ti 2:12 ? In no way. A woman might possess the highest spiritual gift, as we find (Act 21:9 ) that the four daughters of Philip did in fact; and assuredly there is room, not to say responsibility, for the due exercise of that and every other gift from the Lord, without collision with His word, nay only carrying it out the more. To him that hath shall be given. Apollos had enough to encourage those who knew the grace of Christ better to set out the truth according to the word, as he had enough true knowledge of the things concerning Jesus to value and welcome for his soul all that Priscilla and Aquila could open from the scriptures. Ought He not to have suffered unto death for our sins and to enter into His glory? ‘Thus it is written, and thus it behoved the Christ to suffer and to rise from among the dead the third day, and that repentance and remission of sins should be preached in His name to all the nations’ (Luk 24:46 , Luk 24:47 ).

This rises far beyond the promised Messiah which was the substance of John’s teaching, with repentance urged on the souls that received it. Apollos knew no more, however eloquently he might proclaim its value and however ably he might fortify its truth by apt proofs from the Old Testament scriptures. It may be argued, no doubt, that John went farther in his preaching because he testified of Jesus as the Lamb of God which taketh away the sin of the world. But the conclusion is invalid that John knew or taught redemption by His blood. Not even the apostles did till the Lord rose from the dead. John spoke in the Spirit beyond anything which he personally apprehended. He thoroughly knew that He, Who was standing in the midst of those who knew Him not, was the Christ and Son of God in a sense peculiar to Himself alone. And therefore, did he preach the baptism of repentance for the remission of sins, owning the One mightier, Whose sandals he was not fit to unloose, Who should baptize with the Holy Spirit. The efficacy of His death, the power of His resurrection, the glory of His place on high, John did not enter into as the disclosed and enjoyed objects of his faith; nor did any other till the mighty facts took place, and were set out in the Spirit from the word of God.

Thus the help of the Christian pair was as welcome to Apollos as they were needed to supply the defects of his instruction. And we may observe how distant and different were the means employed of God from the formal methods of a divinity school. Can the moderns boast of superior efficiency? This may well be doubted by those who know what fertile hotbeds of heterodoxy theological schools have proved in all ages and lands, Protestant as well as Catholic or any other. They may be more or less learned, they may cultivate for a few terms Greek, Hebrew, Syriac, and the like; they may teach their own peculiar traditions and dogmas, with the commonplaces of theology, they may exercise their students in composition and elocution. But the truth of God must be known by faith, and to faith only can it be entrusted profitably; and these are commodities so rare in the schools as never to be reckoned on, though of course now and then to be found there, but even where they enter, all is unfavourable for growth: so encumbered are they with that which is extraneous and human. The means afforded by grace to Apollos, and recorded for our guidance by the inspiring Spirit, would, I fear, find scant favour in the eyes of the professors, or even of the divinity students, that believe; and would be assuredly scorned by all who believe not, whether leaders or led.

But God has deemed it good and wise to let us know how Apollos fared under his tuition. ‘And when he was minded to go through into Achaia, the brethren wrote and urged the disciples to receive him; and he on coming contributed much to those that had believed through grace.’ For he forcibly confuted the Jews in public strewing by the scriptures that Jesus was the Christ.’ His progress was thus manifest to all; and arrogant opposers were put to shame, as the faithful were built up by his means. For Apollos could work with a force beyond those who privately had led him on. Such is the scriptural way of obtaining a good degree, and much boldness in faith that is in Christ Jesus.

Fuente: William Kelly Major Works (New Testament)

Acts

PAUL AT CORINTH

Act 18:1 – Act 18:11 .

Solitude is a hard trial for sensitive natures, and tends to weaken their power of work. Paul was entirely alone in Athens, and appears to have cut his stay there short, since his two companions, who were to have joined him in that city, did not do so till after he had been some time in Corinth. His long stay there has several well-marked stages, which yield valuable lessons.

I. First, we note the solitary Apostle, seeking friends, toiling for bread, and withal preaching Christ.

Corinth was a centre of commerce, of wealth, and of moral corruption. The celebrated local worship of Aphrodite fed the corruption as well as the wealth. The Apostle met there with a new phase of Greek life, no less formidable in antagonism to the Gospel than the culture of Athens. He tells us that he entered on his work in Corinth ‘in weakness, and in fear, and in much trembling,’ but also that he did not try to attract by adaptation of his words to the prevailing tastes either of Greek or Jew, but preached ‘Jesus Christ, and Him crucified,’ knowing that, while that appeared to go right in the teeth of the demands of both, it really met their wants. This ministry was begun, in his usual fashion, very unobtrusively and quietly. His first care was to find a home; his second, to provide his daily bread; and then he was free to take the Sabbath for Christian work in the synagogue.

We cannot tell whether he had had any previous acquaintance with Aquila and his wife, nor indeed is it certain that they had previously been Christians. Paul’s reason for living with them was simply the convenience of getting work at his trade, and it seems probable that, if they had been disciples, that fact would have been named as part of his reason. Pontus lay to the north of Cilicia, and though widely separated from it, was near enough to make a kind of bond as of fellow-countrymen, which would be the stronger because they had the same craft at their finger-ends.

It was the wholesome practice for every Rabbi to learn some trade. If all graduates had to do the same now there would be fewer educated idlers, who are dangerous to society and burdens to themselves and their friends. What a curl of contempt would have lifted the lips of the rich men of Corinth if they had been told that the greatest man in their city was that little Jew tent-maker, and that in this unostentatious fashion he had begun to preach truths which would be like a charge of dynamite to all their social and religious order! True zeal can be patiently silent.

Sewing rough goat’s-hair cloth into tents may be as truly serving Christ as preaching His name. All manner of work that contributes to the same end is the same in worth and in recompense. Perhaps the wholesomest form of Christian ministry is that after the Apostolic pattern, when the teacher can say, as Paul did to the people of Corinth, ‘When I was present with you and was in want, I was not a burden on any man.’ If not in letter, at any rate in spirit, his example must be followed. If the preacher would win souls he must be free from any taint of suspicion as to money.

II. The second stage in Paul’s Corinthian residence is the increased activity when his friends, Silas and Timothy, came from Beroea.

We learn from Php 4:15 , and 2Co 11:9 , that they brought gifts from the Church at Philippi; and from 1Th 3:6 , that they brought something still more gladdening namely, good accounts of the steadfastness of the Thessalonian converts. The money would make it less necessary to spend most of the week in manual labour; the glad tidings of the Thessalonians’ ‘faith and love’ did bring fresh life, and the presence of his helpers would cheer him. So a period of enlarged activity followed their coming.

The reading of Act 18:5 , ‘Paul was constrained by the word,’ brings out strikingly the Christian impulse which makes speech of the Gospel a necessity. The force of that impulse may vary, as it did with Paul; but if we have any deep possession of the grace of God for ourselves, we shall, like him, feel it pressing us for utterance, as soon as the need of providing daily bread becomes less stringent and our hearts are gladdened by Christian communion. It augurs ill for a man’s hold of the word if the word does not hold him. He who never felt that he was weary of forbearing, and that the word was like a fire, if it was ‘shut up in his bones,’ has need to ask himself if he has any belief in the Gospel. The craving to impart ever accompanies real possession.

The Apostle’s solemn symbolism, announcing his cessation of efforts among the Jews, has of course reference only to Corinth, for we find him in his subsequent ministry adhering to his method, ‘to the Jew first.’ It is a great part of Christian wisdom in evangelical work to recognise the right time to give up efforts which have been fruitless. Much strength is wasted, and many hearts depressed, by obstinate continuance in such methods or on such fields as have cost much effort and yielded no fruit. We often call it faith, when it is only pride, which prevents the acknowledgment of failure. Better to learn the lessons taught by Providence, and to try a new ‘claim,’ than to keep on digging and washing when we only find sand and mud. God teaches us by failures as well as by successes. Let us not be too conceited to learn the lesson or to confess defeat, and shift our ground accordingly.

It is a solemn thing to say ‘I am clean.’ We need to have been very diligent, very loving, very prayerful to God, and very persuasive in pleading with men, before we dare to roll all the blame of their condemnation on themselves. But we have no right to say, ‘Henceforth I go to’ others, until we can say that we have done all that man-or, at any rate, that we-can do to avert the doom.

Paul did not go so far away but that any whose hearts God had touched could easily find him. It was with a lingering eye to his countrymen that he took up his abode in the house of ‘one that feared God,’ that is, a proselyte; and that he settled down next door to the synagogue. What a glimpse of yearning love which cannot bear to give Israel up as hopeless, that simple detail gives us! And may we not say that the yearning of the servant is caught from the example of the Master? ‘How shall I give thee up, Ephraim?’ Does not Christ, in His long-suffering love, linger in like manner round each closed heart? and if He withdraws a little way, does He not do so rather to stimulate search after Him, and tarry near enough to be found by every seeking heart?

Paul’s purpose in his solemn warning to the Jews of Corinth was partly accomplished. The ruler of the synagogue ‘believed in the Lord with all his house.’ Thus men are sometimes brought to decision for Christ by the apparently impending possibility of His Gospel leaving them to themselves. ‘Blessings brighten as they take their flight.’ Severity sometimes effects what forbearance fails to achieve. If the train is on the point of starting, the hesitating passenger will swiftly make up his mind and rush for a seat. It is permissible to press for immediate decision on the ground that the time is short, and that soon these things ‘will be hid from the eyes.’

We learn from 1Co 1:14 , that Paul deviated from his usual practice, and himself baptized Crispus. We may be very sure that his doing so arose from no unworthy subserviency to an important convert, but indicated how deeply grateful he was to the Lord for giving him, as a seal to a ministry which had seemed barren, so encouraging a token. The opposition and blasphemy of many are outweighed, to a true evangelist, by the conversion of one; and while all souls are in one aspect equally valuable, they are unequal in the influence which they may exert on others. So it was with Crispus, for ‘many of the Corinthians hearing’ of such a signal fact as the conversion of the chief of the synagogue, likewise ‘believed.’ We may distinguish in our estimate of the value of converts, without being untrue to the great principle that all men are equally precious in Christ’s eyes.

III. The next stage is the vision to Paul and his consequent protracted residence in Corinth.

God does not waste visions, nor bid men put away fears which are not haunting them. This vision enables us to conceive Paul’s state of mind when it came to him. He was for some reason cast down. He had not been so when things looked much more hopeless. But though now he had his friends and many converts, some mood of sadness crept over him. Men like him are often swayed by impulses rising within, and quite apart from outward circumstances. Possibly he had reason to apprehend that his very success had sharpened hostility, and to anticipate danger to life. The contents of the vision make this not improbable.

But the mere calming of fear, worthy object as it is, is by no means the main part of the message of the vision. ‘Speak, and hold not thy peace,’ is its central word. Fear which makes a Christian dumb is always cowardly, and always exaggerated. Speech which comes from trembling lips may be very powerful, and there is no better remedy for terror than work for Christ. If we screw ourselves up to do what we fear to do, the dread vanishes, as a bather recovers himself as soon as his head has once been under water.

Why was Paul not to be afraid? It is easy to say, ‘Fear not,’ but unless the exhortation is accompanied with some good reason shown, it is wasted breath. Paul got a truth put into his heart which ends all fear-’For I am with thee.’ Surely that is enough to exorcise all demons of cowardice or despondency, and it is the assurance that all Christ’s servants may lay up in their hearts, for use at all moments and in all moods. His presence, in no metaphor, but in deepest inmost reality, is theirs, and whether their fears come from without or within, His presence is more than enough to make them brave and strong.

Paul needed a vision, for Paul had never seen Christ ‘after the flesh,’ nor heard His parting promise. We do not need it, for we have the unalterable word, which He left with all His disciples when He ascended, and which remains true to the ends of the world and till the world ends.

The consequence of Christ’s presence is not exemption from attacks, but preservation in them. Men may ‘set on’ Paul, but they cannot ‘hurt’ him. The promise was literally fulfilled when the would-be accusers were contemptuously sent away by Gallio, the embodiment of Roman even-handedness and despising of the deepest things. It is fulfilled no less truly to-day; for no hurt can come to us if Christ is with us, and whatever does come is not hurt.

‘I have much people in this city.’ Jesus saw what Paul did not, the souls yet to be won for Him. That loving Eye gladly beholds His own sheep, though they may be yet in danger of the wolves, and far from the Shepherd. ‘Them also He must bring’; and His servants are wise if, in all their labours, they cherish the courage that comes from the consciousness of His presence, and the unquenchable hope, which sees in the most degraded and alienated those whom the Good Shepherd will yet find in the wilderness and bear back to the fold. Such a hope will quicken them for all service, and such a vision will embolden them in all peril.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Act 18:1-4

1After these things he left Athens and went to Corinth. 2And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them, 3and because he was of the same trade, he stayed with them and they were working, for by trade they were tent-makers. 4And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.

Act 18:1 “he left Athens and went to Corinth” Corinth was 50 miles west of Athens on a narrow strip of land (isthmus). Paul was alone in Athens and even for a little while in Corinth (cf. Act 18:5). Paul had eye problems (thorn in the flesh, cf. 2 Corinthians 12). It was very hard for him to be alone.

SPECIAL TOPIC: THE CITY OF CORINTH

Act 18:2 “a Jew named Aquila. . .Priscilla” His wife, Priscilla, also called Prisca, is usually mentioned first (cf. Act 18:18; Act 18:26; 1Co 16:19; 2Ti 4:19), which was highly unusual in this patriarchal culture (see SPECIAL TOPIC: WOMEN IN THE BIBLE at Act 2:17). Her name matches a wealthy Roman family name (gens Prisca). She is never said to be a Jew. What a great love story it would be if she were a wealthy Roman lady who fell in love with an itinerant Jewish tentmaker or leather worker! They befriended and worked together with Paul in that trade. They helped disciple Apollos.

“recently” In A Translator’s Handbook on the Acts of the Apostles, p. 347, Newman and Nida make an interesting point about this adverb, prosphats. Originally it means “freshly killed,” but it came to be used metaphorically as “recent.” This is a good example of how etymology is not always a good indication of meanings. Words must be understood in their contemporary and contextual setting. Many of the misinterpretations of the Bible come from the failure of the modern interpreter to recognize the ancient metaphorical or idiomatic usage.

“having come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome” In Historia Contra Paganus 7.6.15, Orosius says the date of this edict was A.D. 49. Suetonius, in Life of Claudius 25.4, tells us that it was over rioting in the Jewish ghetto at the instigation of one Chrestus. The Romans confused Christus with Chrestus (cf. Tacitus, Annais 25:44:3). Dio Cassius in Histories 60.6, says the Jews were not expelled, but forbidden to practice their ancestral customs.

The participle, “having come,” is perfect active participle, implying that the move was thought to be permanent or long term. Claudius’ edict (command) is a perfect passive infinitive.

Act 18:3 “because he was of the same trade” This is usually thought to be tent-making, but the word can refer to leather working. Paul’s rabbinical background demanded that he have a secular job or trade. No rabbi could take money for teaching. Cilicia, Paul’s home area, was noted for its goat hair and skins.

Act 18:4 “he was reasoning in the synagogue every Sabbath” Paul was active every Sabbath both “reasoning” and “trying to persuade” (these are both imperfect tense). Paul went to the Jews first because

1. it was Jesus’ example (cf. Mat 10:5-6)

2. they knew the OT

3. the God-fearing Greeks there were generally responsive to his message (cf. Rom 1:16)

The synagogue developed during the Babylonian exile as a place of worship, education, and prayer. It was designed to foster and maintain Jewish culture.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Paul. Texts read “he”.

departed. See Act 1:1, Act 1:4.

to. Greek. eis. App-104. Probably in spring of A.D. 52. See App-180.

Corinth. At this time the political capital of Greece and seat of the Roman proconsul (Act 18:12), as Athens was its literary centre. Its situation on an isthmus, with harbours on two seas, Lechaeum and Cenchreae, made it of great commercial importance, goods being transhipped and carried across the isthmus from one harbour to another, as was the case at Suez before the canal was made. Strabo says it was the chief emporium between Asia and Italy. The worship of Aphrodite (Latin Venus), the same as Ashtoreth (Jdg 2:13), was carried on here, with all the Oriental licentiousness, probably introduced by the Phoenicians (1Ki 11:33). Attached to the temple of Venus were one thousand courtesans. The word korinthiazomai, to act the Corinthian, was infamous in classical literature. These facts underlie and explain much in the Epistles to the Corinthians, e.g. 1Co 5:6. 1Co 7:9, 1Co 7:27; as also the fact that the renowned Isthmian games were held in the Stadium attached to the temple of Poseidon (Neptune), a short distance from the city. These games, as well as the temples of Athens, Corinth, and elsewhere, supplied Paul with many of the metaphors with which his writings abound.

Fuente: Companion Bible Notes, Appendices and Graphics

1.] Corinth was at this time a colony (see note, ch. Act 16:12), the capital of the Roman province of Achaia, and the residence of the proconsul. For further particulars, see Prolegg. to 1 Cor. ii.

Fuente: The Greek Testament

Let’s turn now to the eighteenth chapter of Acts as we continue our study through the Bible. At the end of the study last week, the end of chapter seventeen, we found Paul speaking to the Epicurean and Stoic philosophers there on Mars Hills proclaiming to them the glory and the marvels of the unknown God whom they worshipped ignorantly. And we found that again Paul’s message left them with sort of divided feelings, some believing, and some remaining with Paul, and others sort of scoffing and going their way.

Now after these things, Paul departed from Athens, and he came to Corinth ( Act 18:1 );

Now, why Paul departed early is not stated. He was actually waiting for Timothy and Silas to join him, but from the account we find that Timothy and Silas didn’t join him until he was at Corinth. He had sent for them to come quickly. Paul just evidently did not care that much for Athens. And so he went on down to Corinth which was the capital of vise in the ancient world. Whenever in the Greek plays they would depict a Corinthian, they would usually have them drunken in the plays. It became sort of a byword to say, “Well, he lives like a Corinthian.” Which means a person was living a very sensuous kind of a lifestyle.

The city of Corinth was a Roman city under direct Roman rule, although it was, of course, in Greece. And was sort of a center of commerce, the nation of Greece. It’s almost like a waistline there at Corinth, in that there is only about five miles at the most, maybe two miles from the one sea to the other. Greece is very narrow. It comes to a very narrow point there at the area of Corinth, so that the ships coming from the east would usually come deposit their cargo and then it would be taken over land and then again by sea to Rome. And it saved them going around the cape at the lower end of Greece, which was very treacherous sailing. In fact, they used to have a saying, “If you’re going to sail around the cape then make out your will before you go.” So the common passage of the goods from the east to Rome, and vice versa, was through Corinth. As they would bring it across land at this narrow portion of Greece.

Nero attempted to build a canal at this narrow point, but did fail. Later that canal was built. And there is a Corinthian canal today where ships can pass through and save-like the Panama Canal, the great distance of sailing around the Cape of Good Hope. Of course, it isn’t that far around Greece. But they can save hundreds of miles of shipping by coming through the Corinthian Canal.

A very wicked city indeed. At the top of the acropolis above Corinth was the temple of Aphrodite, which remains do exist in ruins at the present time. The temple of Aphrodite had one thousand priestesses who were nothing more than public prostitutes, who in the evening would come down into the city of Corinth and the revenue from these prostitutes went to maintain the temple of Aphrodite there at the top of the hill.

So Paul came to this city known for its licentiousness, for its sexual indulgences, for the lustful living of the people.

And he found a certain Jew named Aquila, who was born in Pontus, but had recently come from Italy, with his wife Priscilla, (because Claudius had commanded all of the Jews to depart from Rome,) ( Act 18:2 )

Now this command of Claudius was given in 49 A.D., so how long he had been here in Corinth is not stated, but had lately come from Italy as the result of this decree to get the Jews out of Rome. And because he was of the same craft, he abode with them and he wrought for by their occupation they were tent makers. Now Paul was a Jewish rabbi, and it was said that every man should have a trade. This was the common feeling among the Jews. They taught their sons a trade so that always, if things went bad, you could fall back on your trade. Paul, by trade, was a tent maker. And wherever Paul went, if he was going to be there any length of time, he usually got a job as a tentmaker.

He was willing to work with his own hands in order to support the call of God upon his heart to minister the Word of God. I do not see anything inconsistent with that. I believe that it is good for a minister of the Gospel to, if necessary, work with his own hands to provide for his needs so that he would not be chargeable as was the case with Paul. He didn’t want to be chargeable to the Greek. So Paul worked there with Aquila and Priscilla, who also were tentmakers. He probably got a job from them, went to work for them, as he was providing for his own needs. He often would not provide just for his own needs, but for the needs of those who journeyed with him, as was the case in Ephesus. Paul continued to work as a tentmaker until Silas and Timothy joined him. When Silas and Timothy came, they brought an offering from the church in Philippi, where the Philippian jailer was converted. They took up an offering and sent it to Paul, and when they came with this offering for Paul, then it was no longer necessary for him to work, and so he gave full time to the ministry there in Corinth. So Paul was the kind of a fellow if he needed money he was willing to go out and work with his hands to provide. If the Lord would provide, such as He did with the Philippian’s offering, then he was wanting and willing to give himself full-time to the work of the Lord.

You remember that Paul in writing to the Philippians made mention of the offering thanking them for sending the offering to him. He said, “Not that I particularly had a need, but I desire that fruit might abound to your account” ( Php 4:17 ). And I think that that is an important thing to think about and to remember when you are giving to the work of the Lord. Whatever fruit comes from the lives of those that are being supported in that ministry that you have sent to, whatever fruit comes from that, goes to your account. Paul said, “I thank you for the offering that you sent, not that I had a special need, but I desire that fruit might about your account.”

As Paul wrote to the Corinthians, he reminded them that he had labored among them, that he was not chargeable unto any of them.

Now he reasoned in the synagogue every Sabbath, and he persuaded the Jews and the Greeks. And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and he testified to the Jews that Jesus was the Messiah ( Act 18:4-5 ).

So this is interesting, in that it would see that Paul was just teaching concerning God’s promise of the Messiah and all until Timothy and Silas came. Then he was moved in the Spirit to go ahead and to declare unto them, having laid a foundation that Jesus is indeed the Messiah.

And when they [that is the Jews] opposed themselves, and blasphemed, he shook his raiment and he said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles ( Act 18:6 ).

You remember when Pilate was pressed by the Jews to deliver Jesus to be crucified, he took a basin and washed his hands and said, “I am innocent of this man’s blood, see ye to it.” And they responded, “His blood be upon us and upon our children.” Now Paul felt that responsibility to share Christ with these people, to share Jesus as the Messiah. We have a responsibility of witnessing; we don’t have a responsibility of converting people. In fact, we have an inability to convert people. But our responsibility is to witness. Paul fulfilled his responsibility, and in so doing, he felt freed then from the blood of these people. In other words then, he felt such a heavy obligation to witness for the Lord that he felt that he was sort of responsible for their salvation if he failed to witness.

You remember that God gave to Ezekiel a special challenge, “And when I say unto the wicked they shall perish, and if you warn not the wicked, they will perish in their sins, but their blood will I require at your hands” ( Eze 3:18 ). Now Paul felt that very same kind of a challenge in his ministry to the Jews. But having witnessed to them now as they are blaspheming and rejecting, Paul says, “Alright, that’s it.” Not going on and arguing and trying to press them to make a change, but just, “Hey, I’ve delivered my soul. I am free and innocent of your blood.” And he felt that his obligation was complete when he had witnessed to them. Which indeed is so.

I am pressed by God to bear witness of the truth of Jesus Christ that Jesus is the Messiah. If a person believes that, glory. But that is the work of God’s Spirit implanting faith in their heart. If they don’t believe it, then I can’t do anything about that, but at least I am free from a responsibility as a witness. I have borne my witness; that is all God requires of me. I get paid a salary. I don’t get paid a commission. I get the same pay no matter how many people you see receive the Lord. And so, thus, you know, I don’t feel pressed and all to push people into a relationship with Jesus. I only bear witness of God’s truth to their hearts, and then the responsibility is theirs what they do with it. So, he said, “I am clean, your blood is upon your own heads. I am clean. From now on I am going to go to the Gentiles.”

And so he departed from the synagogue, and he entered into a certain man’s house, named Justus, one that worshipped God, whose house was joined hard to the synagogue [or probably shared a common wall with the synagogue]. And Crispus, the chief ruler of the synagogue, believed on the Lord with all of his house; and many of the Corinthians hearing believed, and were baptized ( Act 18:7-8 ).

Now you remember when Paul wrote his letter to the Corinthians, and you “A” students did read that epistle, I trust. When Paul wrote to the Corinthians, he said unto them who were in the little factious groups, because Apollos later went and preached to Corinth and many people were enamored of Apollos. Peter had evidently been there and some were saying, “Well, I am of Peter.” Others were saying, “I am of Paul.” And others were saying, “I am of Apollos.” And he said, “That is a mark of carnality. You haven’t grown up. You’re dividing yourselves into these little factious groups.” And he said, “I thank God I didn’t baptize any of you but Crispus and Gaius, and if there is any other, I don’t remember it because God didn’t send me to baptize, but to preach the Gospel.”

So this Crispus, the ruler of the synagogue, was one of those that Paul baptized. The other was Gaius, who was Paul’s host, as Paul writing his Roman epistle declares that “he greets those in Rome from Gaius, who is my host.” So, again, remembering that the Roman epistle was written from Corinth, a city that was given over to all of this lustful, licentious kind of living. We remember the first chapter of Romans as Paul describes men of reprobate minds who had been given over to the lusts of their own minds and were doing all of the evil, vile things. He was only describing the way people were living around him there in the city of Corinth. So, if you want a good view of what the Corinthian lifestyle was like, read the later half of the first chapter of the book of Romans, and Paul is describing the life around him there in the city of Corinth as he was writing from the house of Gaius.

And the two men that he baptized were Crispus and Gaius. And he couldn’t remember if there were any others. For he said, “God did not send me to baptize, but to preach the Gospel.” A difficult scripture for those persons from the Church of Christ who come up and wonder why we do not instantly baptize the believers, take them immediately down to the beach and baptize them. Because they believe in baptismal regeneration–you are not really saved until you’re baptized. Well, if their doctrine is correct, then Paul is utterly blasphemous in the fact that he thanked God he didn’t baptize any but Crispus and Gaius and if there be any others, he said, “I don’t remember them. For God didn’t send me to baptize, just to preach the gospel.” So there were many people converted in Corinth during Paul’s ministry there. And yet, Paul was not really engaged much in baptizing the believers.

And Crispus, the chief ruler of the synagogue, believed on the Lord with all of his house; and many of the Corinthians hearing believed, and were baptized ( Act 18:8 ).

However, not by Paul.

Then spake the Lord to Paul in the night by a vision, and he said, Be not afraid ( Act 18:9 ),

Now whenever God says, “Be not afraid,” it usually means that you are afraid. And Paul had reason to be afraid. Just about everywhere he preached it ended in a riot. And he had been in prison. He had been beaten. He had been stoned. And now the Jews are getting stirred up here in Corinth. They had created problems wherever he had preached, and he is probably fearful of what might happen. And so the Lord said,

Be not afraid, but speak, and hold not your peace ( Act 18:9 ).

“Be not afraid.” And what is the cure or the answer for fear?

For I am with thee ( Act 18:10 ),

Oh, how the presence of the Lord and that consciousness of the presence of the Lord dispels fear. If ever I get afraid, all I have to do is remember, ah, the Lord is with me, and fear is dispelled. Fear only comes when I lose the consciousness of the presence of the Lord. “Be not afraid,” the Lord said. “I am with thee,

and no man shall set on thee to hurt thee ( Act 18:10 ):

I am going to protect you, Paul. Now you wonder why the Lord didn’t protect him in the other places. Why didn’t the Lord protect him at Lystra? Why didn’t He protect him in some of these other places where he was beaten and imprisoned and all? I don’t know. But here in Corinth, the Lord is saying, “Okay Paul, now don’t be afraid. I am with you and no man will be able to lay his hand on you to hurt you,”

for I have much people in this city ( Act 18:10 ).

Whoo, one of the most wicked cities in the world, and there is where God has a big harvest. “Where sin abounds,” Paul wrote to the Romans (there from Corinth), “where sin abounds, grace does much more abound” ( Rom 5:20 ). And he say that over-abounding grace of God in the city of Corinth as the Lord testified, “I have many people in this city.”

Now looking at the people and the way they lived, you wouldn’t guess it, I’m sure. But yet, God is able to work in those cases that we are so often prone to classify as hopeless. And God has saved so many people that I have given up on. So many people that I have declared, “There’s no way that they could ever be saved.” And yet God saved them anyhow in spite of my judgment. So the Lord said, “Go ahead, speak out, Paul. Don’t be afraid. I’ve got a lot of people in this city. No one is going to be able to hurt you.”

And he continued there a year and six months, teaching the word of God among them ( Act 18:11 ).

So he probably spent close to two years total time in Corinth. He spent another eighteen months teaching the Word of God among them. One of the greatest needs for the believers are to be taught in the Word of God. And I think that it is relevant that it doesn’t say he spent eighteen months preaching to them, but he spent eighteen months teaching them. And that is the great need in the church, at all times, is to be taught in the Word of God.

And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat ( Act 18:12 ),

That judgment seat is still there in the city of Corinth. If you go to Corinth today, they’ll take you to the middle of the town and they’ll show you this one flat area, and it is the judgment seat, the very seat where Gallio was, and where Paul was brought to trial by the Jews. Gallio is a man that has received a lot of unwarranted abuse because of his response and his reaction here. But Gallio was the brother of Seneca, of Roman fame. And Seneca said of his brother, Gallio, “There was never a kinder, more loving person who ever lived, than my brother, Gallio.”

Now Gallio is sitting there in the judgment seat in Corinth. And the Jews brought Paul in.

And they said, This fellow is persuading men to worship God contrary to the law ( Act 18:13 ).

That was their accusation. That would be contrary to the Jewish law, and that was their interpretation of what Paul was teaching. But I am certain that Paul, when he attempted to give his answer, would have disputed that claim.

And when Paul was about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, [then take care of it yourselves;] for I will not be a judge in such matters. And he drove them from the judgment seat [these Jews who were trying to accuse Paul]. And all of the Greeks took Sosthenes, the chief ruler of the synagogue [and probably the chief accuser of Paul], and they beat him before the judgment seat. And Gallio cared for none of those things ( Act 18:14-17 ).

That is, he did not stop them from beating Sosthenes, and that is why Gallio is brought into ill-repute in so many commentaries. But if you go to the secular history, you will find that he was a very fair, honest and a loving person.

And Paul after this tarried there yet a good while, and then he took his leave of the brethren, and sailed ( Act 18:18 )

His intention was to return back to Syria. Antioch was in Syria, and his intention was to sail back to the church in Antioch.

and he took with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow ( Act 18:18 ).

Now the shaving of your head was really the Nazarite vow. And you would take the Nazarite vow when you wanted to consecrate yourself unto God for a period of time. Usually the time of the Nazarite vow was for thirty days. So at the beginning of the Nazarite vow, you would shave your head and then you wouldn’t take a razor to your head for that thirty days, nor would you eat any meat, nor would you drink any wine during the period of the thirty days in which had this vow of consecration to God. Then at the end of the thirty days, you would shave your head again, whatever hair had grown during that period of time, and you would burn it as an offering unto the Lord.

So, Paul took this Nazarite vow, shaved his head to begin this Nazarite vow; probably to sort of prepare himself to go to the temple and to worship at the feast that he was endeavoring to get back to Jerusalem in time for one of the three feasts. So, on his way, they came first to Ephesus, and there he left Priscilla and Aquila. But he, himself, entered into the synagogue and he reasoned with the Jews. Paul just can’t stop himself.

When they desired him to tarry longer with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that is coming up in Jerusalem: but I will return again unto you, if God wills ( Act 18:20-21 ).

You remember James said, “Go to now ye who say, ‘Tomorrow we will do this and that.’ You would be better to say, ‘If the Lord wills, we will do this and that,’ for you really don’t know what a day is going to bring forth” ( Jas 4:13-15 ).

So, here is Paul saying, “If God wills, I’ll return again. I don’t know what God wills at this point. I don’t know what the Lord has in mind, but if the Lord’s willing, that’s a part of God’s will, I will return again.” But you notice his desire, “I want to get to Jerusalem for this feast.”

And he sailed from Ephesus. And when he had landed at Caesarea [which of course, was the major port closest to Jerusalem at that particular time, the Roman port of Caesarea], and had gone up, and saluted the church, he went down to Antioch ( Act 18:21-22 ).

Now he just greeted the church. Evidently he wasn’t warmly welcomed by the church. Paul didn’t really get along too well with the church fathers in Jerusalem. And so Luke passes off Paul’s visit to Jerusalem. He tells us nothing about his attendance at the feast, tells us nothing about his time there, except that he just greeted the brethren there and then came on back to Antioch from which he had begun his journey years earlier.

And after he had spent some time there [and again, Luke is indefinite as far as how long he stayed in Antioch], he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples ( Act 18:23 ).

Now, in verses Act 18:18-23 ,Luke, in five verses, covers a journey of Paul of some fifteen hundred miles; walking, by ship, perhaps some of it by horseback. Fifteen hundred miles passed off in just five little verses. All of the things that were accomplished in that length of time and through those journeys are something that were not recorded. There’s just a portion here, the record that is left blank.

And a certain Jew, named Apollos, born at Alexandria, who was an eloquent man, and mighty in the Scriptures, came to Ephesus ( Act 18:24 ).

Now, Paul was only in the synagogue there reasoning with them. They requested that he stay longer, but he was desirous to get to Jerusalem. So, as Paul is on his way to Jerusalem and now making his rounds through Phrygia and Galatia, coming back towards Ephesus, prior to his arriving, another Jew arrived; an eloquent man, a brilliant man. He was from Alexandria and he was mighty in the scriptures. And that word means, “not only had a good knowledge, but was able to explain carefully the scriptures.”

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 ( Act 18:25 ).

Now, he was, no doubt, a disciple of John. He knew the baptism of John. What do we know about John’s preaching? John said, “I am not the Messiah. There is One who is coming after me who is mightier than I am. The lachet of whose shoes I am unworthy to unloose. And He will baptize you with the Holy Spirit and with fire.” So, he knew that John was telling that the coming of the Messiah was at hand and that the Messiah would be baptizing them in the Holy Spirit. But his basic forte was in the scriptures and explaining the scriptures, and no doubt, showing that the time of the Messiah’s coming was at hand.

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 [completely] perfectly ( Act 18:26 ).

At this point, I have to have great admiration for Apollos. He is a man who is mighty in the scriptures. He is a man who is fervent in Spirit. He’s eloquent; he’s brilliant, and yet two of the people who were there listening to him understood more fully the things of which he spake than he did himself. For through Paul, they had come to know that Jesus was the Messiah, and the empowering of the Holy Spirit in their lives. And so, I admire Apollos that he was willing to listen to a couple of the congregation who understood more completely than did he the ways of the Lord. I also admire Aquila and Priscilla for taking this eloquent man and sharing the way of the Lord with him. Notice that it does say that Aquila and Priscilla, both of them, were used as instruments of God in explaining to Apollos the way of the Lord more completely. There are some who would try to exclude women from any place of teaching or instructing, but God obviously used Priscilla for that purpose and with this man Apollos.

And when he was disposed to pass into Achaia, that brethren wrote, exhorting the disciples to receive him ( Act 18:27 ):

Now, of course, Priscilla and Aquila had come from Corinth. And so, when Apollos now is ready to go to Corinth, they wrote letters to the disciples to receive him:

who, when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was the Messiah ( Act 18:27-28 ).

So this man, Apollos, had a powerful ministry, a good knowledge of the Word, and ability to prove that Jesus indeed was the Messiah from the scriptures and that publicly when he came to Corinth. And that is why, no doubt, the Corinthian church began to have their favorites. Some said, “Well, I am of Paul.” And others were saying, “Well, we’re of Apollos.” And God, nor did Paul or Apollos, ever intend that the people should take sides like this. Paul said, “I planted, Apollos watered, and God gave the increase. Now he who plants is nothing. He who waters is nothing. It is God.”

In other words, “Don’t get your eyes on me, you that are saying, ‘I am of Paul.’ Nor should you get your eyes on Apollos. You should have your eyes upon the Lord. He is the One that’s really done the work in your heart.” But man, it seems, looks to the human instrument. But Paul is trying to point them away from him and point them to the Lord. “He that plants is nothing. I planted; I am nothing. He that waters is nothing. Apollos watered, but he’s really nothing. It is the Lord, that’s the One you want to get your eyes on.”

Here again is something interesting. Paul’s ministry in Corinth was that of planting. Apollos came along and watered that which Paul had planted. Apollos had planted in Ephesus. Now, Paul is coming to Ephesus as we get into chapter 19, and he is going to water what Apollos planted.

So the glorious way by which God works in the ministry. At one place He may have you planting and another place He may have you watering what someone else planted. But again, we must keep our eyes on the Lord, because if there is to be any increase, that’s His work. All I can do is plant seed; all I can do is water seed that is planted, but any increase is the work of the Lord and is to His glory.

“

Fuente: Through the Bible Commentary

Paul had been preaching the gospel at Athens to the most famous men of that city gathered at Areopagus.

Act 18:1. After these things Paul departed from Athens, and came to Corinth:

Another most important city of Greece, where he struck at the very center of the country by preaching the gospel, since these were the centers of commerce, and also of literature.

Act 18:2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.

Lodged with them.

Act 18:3-4. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent makers. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.

He stepped into the synagogue, and when the time came for strangers to address the audience he began to argue that Jesus was the true Messiah. Nor did he argue in vain, for there were some who were persuaded. He endeavored to persuade them all, both the Jews and the Gentiles, who came together to listen to him.

Act 18:5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.

He may not have brought out the whole truth at first, but argued little by little to bring them, as it were, up the steps till they should be prepared to receive the grand doctrine that Jesus is the anointed one. HIS spirit was pressed at last to come to that point more fully

Act 18:6. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

Oh! what a blessed from henceforth that was for you and for me! He no longer confines his ministry to Jews, but goes out seeking the Gentiles takes up his true commission becomes the apostle of the Gentiles. But let all of us take heed of opposing the gospel, because it is not to be trifled with impunity. A time comes at last when Gods gospel seems to have done with us. Its ministers say, We are clean. They shake off the dust of their feet, and they go elsewhere to proclaim the gospel to others who may be less opposed to it. What a thing to be able to say, I am clean. I wonder how many in this house of prayer could say that of everybody round about them, I am clean. The blood be on your own heads. I am clean. I have spoken to you about Christ. I have warned you. I have invited you. Night and day with tears, as he says elsewhere. I have pleaded with you, and now I am clean. I am clean. You know there is many a man that is clean in the blood of Christ in that sense who has not yet discharged his obligations to his fellow men, and cannot say, I am clean. I thought it a grand thing of George Fox, the Quaker, when he was dying, when he said, I am clean; I am clean of the blood of all men. To the best of his knowledge he had fearlessly proclaimed all the truth that he knew, where-over he had opportunity. O ministers of Christ, teachers of the young, and all you that know Christ, the Holy Spirit be upon you, so that you may speak the gospel till you can say, I am clean.

Act 18:7. And he departed thence, and entered into a certain mans house, named Justus, one that worshipped God, whose house joined hard to the synagogue.

The nearer the church, the farther from God. they say; but it was not so in this case. He was one that worshipped God and his house joined hard to the synagogue.

Act 18:8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

That is the old-fashioned way, you know hearing, believed, and were baptized. The new fashioned way is baptized, perhaps hear, and very likely do not believe at all. That is not according to the line of Scripture.

Act 18:9-11. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the Word of God among them.

Farmers like to plough good soil, where they expect large harvests. So Paul, who was accustomed to make riving visits to places, on this occasion settled down for a long time even for a year and a half. It would pay to do it, for God had much people in that city.

Act 18:12-13. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat. Saying, This fellow

This fellow, says our Bible, but they did not say that. They had not any word bad enough, so really said this

Act 18:13-15. Persuadeth men to worship God contrary to the law. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.

I dare say you have heard Gallio condemned. They used to say in prayer, Such and such a person went on, Gallio like, caring for none of these things; but in truth Gallio does not deserve to be so condemned. It is no business of the civil magistrate to inquire into the religions of the people brought before him. It is out of his province. He was quite right when he said, If it be a question of words, and names, and of your law, look ye to it. I will be no judge of such matters. If the kings and queens of this world had been half as sensible as Gallio, there had been no stakes in Smithfield; there had been no prisons to lock up the Puritans. Religion would be let alone, which is the one thing it wants free church and free state. We want neither the governors help, nor the governors hindrance. If he will kindly let us alone, it is all we ask from him; and so far Gallio is to be commended. But I do not think he acted thus out of any intelligent scruples on that point. He is to be condemned because of the motive. No doubt he was indifferent, and here may none of us imitate him. That he was indifferent and careless is certain, for he did not do his duty. It was his duty to let this good man alone, but it was not his duty to allow the Gentiles, on the other hand, to begin beating the Jews. If there is six of one, there should be half a dozen of the other, and so we do not admire him when we read,

Act 18:16-17. And he drave them from the judgment seat. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

Perhaps liked it. You came here, he said, to accuse Paul, to get him beaten: now the mob is beating you, and serve you right. I shall not interfere. Why did you come here at all to plague me with your questions? Why did you interfere with Paul? But I should think that this ruler of the synagogue must have opened his eyes when he found himself being beaten, instead of the persons whom he desired to have beaten. It is singular that this name Sosthenes should be used, when further up we find another ruler of the synagogue, Crispus, who wins a believer in Christ. This was no doubt, one they had set up, instead of Crispus, having rejected Crispus for accepting Christ. And yet this man, Sosthenes, bears the same name as one that is spoken of as a brother in Christ afterwards. I wonder whether that beating did him good whether, in the providence of God, he was led to ace the hand of providence in this beating falling upon him, instead of Paul; and whether this ruler of the synagogue, who ousted a better man, did himself become a Christian. Let us hope it was so.

Act 18:18. 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.

Most probably not Paul, but Aquila had shorn his head, because usually Luke puts the man first. Aquila, and his wife Priscilla; but here, in order to state that Aquila had made a vow, he put it, Priscilla and Aquila. I think it very questionable that Paul ever shaved his head in that way. I think it was Aquila. If Paul did it, I think he must have been under a sort of mental aberration, as he once or twice besides may have been thought to have been. Even he who, above all men, had cast out Jewish rites and ceremonies, yet, you remember, took Timothy and circumcised him a most extraordinary action to do, as in this case, if indeed it was he who had shorn his head.

Act 18:19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Though he had turned away from them, yet still his heart is after his own country.

Act 18:20-21. 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: but I will return again unto you, if God will.

Oh! how wise it is to say that, when we are making plans and promises, If God will. The short way is to put a little D.V, which means that you are ashamed to say, If God will.

Act 18:21-23. And he sailed from Ephesus. 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.

For you not only want planting, but strengthening. Young saints, like young plants, want much watering, and Paul took care of them. Evangelists have not half done their duty when they stir up a community unless they go and seek after those who are converted, to strengthen them. Hence the essential need of a permanent pastorate over churches.

Act 18:24-25. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 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.

He had not got farther than that; but it is always well to tell out what you do know. It is the way to learn more; and we doubt not that many a half-instructed Christian is doing good in his way, and it is not for us to stop him, or to find fault with him, but rather quietly to endeavor to tell him more of the truth. Paul did not say, Now, Apollos, you must stop this, you know. You had better study. You do not know enough yet, but he let him tell out what he did know.

Act 18:26-28. 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. 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: For he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ.

Now let us sing ourselves an encouraging hymn that as Christ, the Lord, said to Paul, Fear not, so his Spirit may say to us tonight: Give to the winds thy fears.

Fuente: Spurgeon’s Verse Expositions of the Bible

Act 18:1. , having departed) as if unwilling, speedily [lit. having been separated or constrained to depart from]. The same verb occurs in the following ver. Paul did not stay long at Athens. Men endowed with intelligence readily hear as much as is sufficient [for informing them of the way of salvation], if they wish to accept it.-, from Athens: , to Corinth) In the former city, literature and philosophy; in the latter, commerce, most chiefly flourished. Thence the bearing of the one city in relation to the Gospel may be beautifully compared with that of the other. Paul had much greater fruit at Corinth than at Athens.

Fuente: Gnomon of the New Testament

Act 18:1-18

PAUL AT CORINTH

Act 18:1-18

1 After these things he departed from Athens,-Paul left Athens and went to Corinth; this city was between forty-five and fifty miles from Athens, in a course west by a little south. Corinth was the capital of Achaia, and the chief city of this province. Corinth had been destroyed by Mummius in 146 B.C., and had been restored by Julius Caesar in 46 B.C. Much of the sculpture and fine arts that had adorned the old Corinth was destroyed. Paul visited the new Corinth. The destruction of the old Corinth was so complete that it passed into a proverb. The new Corinth soon surpassed its former state in wealth and splendor, and became a vast commercial center. The laxity of the morals of Corinth was proverbial. Paul made reference to this in his letter to the church later. (1Co 5:1 1Co 6:9-10.) Paul went into the midst of this city which had less promise, at first, than Athens, but, ultimately, far more fruitful in results.

2 And he found a certain Jew named Aquila,-When Paul came to Corinth, being a Jew, he would naturally seek some companion among the Jews; he may have gone to the synagogue and met Aquila there. Luke calls him a certain Jew from Pontus. It is also significant to know that Paul found him. The Jews had certain guilds by which they kept together whether in street or synagogue. His birth in Pontus indicates that he belonged to the dispersion of the Jews of that province (1Pe 1:1) which lay between Bithynia and Armenia. Here we meet first with his wife Priscilla. She was a prominent woman and stood high in social position so that her name is sometimes placed before that of her husband. (Verse 18; Rom 16:3; 2Ti 4:19.) Some think that Aquila and Priscilla were Christians when Paul met them; others think that Paul converted them. We do not know, and no history gives any record by which we may determine. They sojourned later with Paul during his long residence at Ephesus; and once (Rom 16:3-4), Paul tells us, they laid down their own necks for him. If they were Christians when Paul met them, they are the two most ancient known members of the primitive church at Rome. They had been driven from Rome because of the order which had been given by Claudius; this was about A.D. 49; Claudius had ordered the Jews to leave Rome because of the constant tumult that they instigated. Jews were unpopular in Rome; it has been estimated that there were twenty thousand Jews in Rome at that time.

3 and because he was of the same trade,-This is the first mention that we have of Pauls occupation or trade. Every Jewish boy was carefully taught a trade; one rabbi among the Jews said that a father had just as well teach his boy to steal as to fail to teach him a trade. Aquila was a tentmaker; this was Pauls trade. They had at least three things in common now-they were of the same race, being Jews; of the same trade, tentmakers; and now of the same faith, both Christians. Tentmaking was a common occupation in Pauls native Cilicia; these tents were made of rough goats hair; goats abounded in the hill country of Cilicia. This tent cloth was generally known as Cilicium. Paul alludes to the toil of his hands. (Act 20:34.) He makes other allusions to working with his own hands to support himself and others. (1Co 4:12; 1Th 2:9; 2Th 3:8.)

4 And he reasoned in the synagogue every sabbath,-This was Pauls invariable rule; he preached the gospel to the Jew first and then to Gentiles. He went to the synagogue on the Sabbath because the Jews met on the Sabbath. His going into the synagogue on the Sabbath was in no sense endorsing the Jewish Sabbath as a day to be observed by Christians. On these Sabbaths Paul reasoned and persuaded both Jews and Greeks to accept Jesus as the Messiah and Savior of the world. He convinced them by his reasoning that Jesus was the Christ, and persuaded them to accept him as such. As the Greeks here are mentioned with the Jews in the synagogue, it is to be understood that they were proselytes.

5 But when Silas and Timothy came-Paul had left Silas and Timothy at Berea (Act 17:14), and had given instruction to those who had conducted him to Athens for Silas and Timothy to come to him with all speed (Act 17:15). It seems they did not get to Athens before Paul left; hence, they came to Corinth. The coming of Silas and Timothy greatly encouraged Paul; they brought gifts from Macedonia to him which relieved him for the time being of tentmaking, so that he could give all of his time to preaching the gospel. (2Co 11:9; Php 4:15; 1Th 3:6.) Paul was constrained to preach to the Jews that Jesus was the Christ. Being now free from the burden of working with his hands, Paul gave his time to preaching and convincing the Jews of the Messiahship of Jesus. Constrained is from the Greek suneicheto and was used once very solemnly by Christ. (Luk 12:50.) It indicates an intense divine impulse, urging to a work which would not be delayed or hindered by anything. The Authorized Version translates this as pressed in the spirit, but the Revised Version gives a better translation. The meaning seems to be that he was engrossed by the word, or engrossed by the preaching of the gospel. He had been relieved of anxiety and toil by the arrival of Silas and Timothy with the gifts from Macedonia, and was now giving all of his time to preaching the word.

6 And when they opposed themselves and blasphemed,- We know not how long Paul had now been in Corinth; he had reasoned in the synagogue and persuaded his hearers to accept the Christ as their Savior. Some of them refused to accept Jesus as the Messiah and even indulged in reproachful and reviling language against Paul and the Christ. When they took this attitude Paul turned from them; he knew that he could do them no good by further reasoning and persuading them. He shook out his raiment, and thus signified to the Jews his deep abhorrence of their conduct and his unwillingness to be associated with them intimately any longer. This is similar to the act of Paul and Barnabas at Antioch in Pisidia (Act 13:51), and the instruction Jesus gave his disciples (Mat 10:14). Your blood be upon your own heads; this was not a curse, but a solemn disclaimer of responsibility. (Eze 3:18 f Eze 33:4 Eze 33:8 f.; Act 20:26.) The Jews had used this expression in assuming responsibility for the crucifixion of Christ. (Mat 27:25; see also Mat 23:35.) Paul was not responsible any further; he had preached Christ to them and they had rejected him. Now he turns to the Gentiles.

7 And he departed thence,-Paul now left the synagogue and, probably by invitation, went into the house joining the synagogue; this was owned by a certain man named Titus Justus. We do not know much about this Titus. He was evidently a Roman citizen, and was not the Titus who afterwards became a companion of Paul; however, some think that he was. Paul assembled the converts to Christianity in his house and taught them there. This Titus Justus worshipped God. Evidently he was a proselyte; the phrase worshipped God is the one that is frequently used to designate a proselyte to the Jewish worship. Paul probably continued to lodge with Aquila and Priscilla, but taught all who would come to him in the house of Titus Justus.

8 And Crispus, the ruler of the synagogue,-Crispus is mentioned by Paul in 1Co 1:14. Paul baptized him. (1Co 1:14.) He was distinguished as a ruler of the synagogue; there may have been more than one synagogue in Corinth as we read in verse 17 of Sosthenes, the ruler of the synagogue. However, Sosthenes may have been appointed immediately after Crispus was converted. Luke sums up the results by saying that many of the Corinthians hearing believed, and were baptized. This was the order and steps of the conversion of all. First the gospel is preached, people hear the gospel, believe it, repent of their sins, and are baptized; they are then in Christ and are called Christians. Paul baptized, in addition to Crispus, Gaius and the household of Stephanas. However, Silas and Timothy were now assisting him, and would care for those who desired to be baptized.

9 And the Lord said unto Paul in the night by a vision,-The Lord encouraged Paul in his work. Be not afraid literally means stop being afraid, and go on speaking, and do not become silent. We know now why Paul should be afraid; he was threatened with danger and was becoming discouraged. Anyone discouraged needs encouragement; the Lord gave him a clear intimation of his will, either changing a purpose which was forming in Pauls mind, or confirming his sense of duty to remain.

10 for I am with thee, and no man shall set on thee-These are the words which the Lord used to encourage Paul; he had spoken to him at night in a vision. Jesus had promised to be with those who preached his gospel. (Mat 28:20.) Here he is promised that no man should harm him; this seems to imply that someone was seeking or threatening to do Paul harm. The Lord encourages him by saying that no one should so harm him. Another reason why he should continue to preach in Corinth was that I have much people in this city. In a prospective sense there were many in Corinth who would obey the gospel if they had opportunity. They could become the people of God by hearing, believing, repenting of their sins, and being baptized into Christ. There were much people, not yet saved, but who would accept the gospel when they heard it. This should have been encouragement enough for Paul.

11 And he dwelt there a year and six months,-We do not know how much time Paul spent in Corinth before this encouragement was given to him. Some think that he was in Corinth about two years in all; his work extended beyond the city (2Co 11:10), and there was a church in Cenchreae (Rom 16:1). We cannot be certain as to the length of his stay in Corinth, as verse 18 speaks of his remaining there yet many days, which may be added to the year and six months of this verse. He taught a year and six months undisturbed, until Gallio was appointed proconsul; then trouble began, but Gallio refused to be disturbed with the charge.

12-13 But when Gallio was proconsul of Achaia,-This Gallio was a brother of Seneca, who was a Stoic teacher and tutor of Nero. He was a man of culture and refinement. Seneca said of him: No one of mortals is so pleasant to one person as he is to all. The Jews with one accord rose up against Paul. They made an insurrection against Paul; they seized him and brought him before the judgment-seat. It was the custom of the provincial governors of the Roman Empire to hold their courts on certain days of the week; these were commonly held in the market place. The judgment-seat was of two kinds: (1) fixed in some public place; or (2) movable and taken about by the magistrate, to be set up in whatever spot he might designate. They preferred the charge against Paul that he persuaded men to worship God contrary to the law. They did not mean by this that Paul was persuading people to worship God contrary to the law of Moses; they meant the Roman law, or the law of the province of Achaia. This is obvious since they brought Paul before Gallio and preferred the charge; he would have nothing to do about judging disputes contrary to the law of Moses. Their contention was that though Jews had been banished from Rome as a measure of policy, Judaism as such was still a legal religion to be tolerated and recognized by the Roman authority. Their charge was that he was preaching a new religion that was not recognized by the laws of Rome.

14 But when Paul was about to open his mouth,-Paul was ready to answer the charge, but before he could speak, Gallio ended the whole matter. It was not necessary for Paul to speak. The proconsul could hardly have resided in Achaia for eighteen months without hearing of the new covenant that Paul was promoting; he knew the Jews and probably knew something about Paul. In any case, from his standpoint, it was not a matter to be brought into his court. He said that if it was a matter of wrong or of wicked villany then he would attend to the matter and hear their accusation. If Paul had been guilty of doing wrong to anyone, or if he had violated any of the laws of the province, Gallio would hear them.

15 but if they are questions about words and names-Cases of injustice and open violence came properly under the authority of Gallios court, but if the Jews were disturbed about questions on words and names of their own law, he had no interest in such. He was not interested in a parcel of questions about words and names; he did not care whether Jesus should also be called Christ or Messiah; Gallio knew that the Jews split hairs over words and names. He was not inclined to sit in judgment and settle disputes that arose among the Jews over their religious ritual. They should settle their own disputes; look to it yourselves; he turned the matter over to them with the statement that he was not willing to occupy his time with such small matters.

16-17 And he drove them from the judgment-seat.-The Jews were confused at his abrupt dismissal of the charge that they brought against Paul. He drove them from his judgment seat; the words here imply a magisterial act; the order was given to his officers to clear the court, and the Jews who did not immediately retreat were exposed to the ignominy of blows from the officers. The Greeks then laid hold on Sosthenes, who was the ruler of the synagogue. They beat him in the presence of Gallio, and Gallio gave no attention to it. Had Paul been violating any of the Roman laws he would have condemned him. He looked upon the affair as being one of their own quarrels about some phase of their religion, and he let them have their way about it. The beating of Sosthenes was a small detail that belonged to the police court, and not for the proconsuls judgment. Sosthenes was, on this occasion, the chief object of their rage and ill-treatment; some think that this is the Sosthenes mentioned by Paul as one of his companions. (1Co 1:1.) It has been a question of much dispute as to why he was beaten by the Greeks; some have speculated in regard to this that Sosthenes, being the leader, was defeated in his case before Gallio, and hence needed to be punished for bringing such trivial charges. Some claim that it is not clear as to who beat Sosthenes; whether it was the infuriated Jews or whether the Gentiles; however, it seems clear that the Gentiles so punished Sosthenes.

18 And Paul, having tarried after this-It is not certain whether tarried after this yet many days means that Paul tarried longer than the year and six months, as mentioned in verse 11, or that this time is included in the year and six months. However, the context seems to indicate that it was in addition to the time mentioned in verse 11. Paul was vindicated; there was no reason for haste in leaving, and he usually left after such a crisis was past. He took his leave of the church and sailed thence for Syria. Antioch in Syria was his destination; he embarked and sailed first to Ephesus. He took Priscilla and Aquila with him. Cenchreae was a seaport of Corinth, and about ten miles southeast from Corinth. Priscilla here, as in Rom 16:3; 2Ti 4:19, is named first on account of the prominent part she took in the church. A church had been planted at Cenchreae (Rom 16:1) probably by Paul during his residence at Corinth. There is some dispute about whether it was Aquila or Paul who had the vow and had shorn his head in Cenchreae. Grotius, Wieseler, Meyer, Howson, and others refer it to Aquila. They claim that this clause is parenthetic and belongs to Aquila. The participle is masculine; hence, cannot refer to Priscilla. Since Priscilla and Aquila are joined, and since the clause, having shorn his head in Cenchreae, is parenthetical, it cannot refer to Aquila. Hence, we conclude that it was Paul who had the vow and that he had shorn his head in Cenchreae. The other participles in this verse refer to Paul without any doubt; hence, we are justified in saying that it refers to Paul. We do not know what vow Paul had taken nor why he had made a vow; hence, we do not know why this reference to the vow. Paul, as a Jew, kept up his observance of the ceremonial law for some instances, but refused to impose it upon the Gentiles.

Fuente: Old and New Testaments Restoration Commentary

Leaving Athens, the center of the intellectual life of Greece, Paul came to Corinth, its commercial center. There he joined Aquila, and gave himself to the work of tent-making, while reasoning on the Sabbath in the synagogue with both Jews and Greeks. When opposition arose, he turned from the synagogue, and found his base of operations in the house of Titus Justus. Unquestionably the opposition was keen, but he was encouraged as the Lord spoke to him in a vision. The result was that he remained in Corinth for a year and six months.

The opposing Jews at last arraigned Paul before Gallio. Gallio treated these Jews with supreme contempt, and by this fact the overruling God delivered His servant.

At last he left the city and passed to Ephesus, from Ephesus to Caesarea, from Caesarea to Jerusalem, where he tarried long enough to salute the Church, and so back to Antioch, completing the second missionary journey.

Then we see him starting on the Third journey, going first over old ground. It was in this period that we have the account of a vow. It is perhaps a little difficult to explain, and expositors have taken different views.

The account of Apollos follows. By birth and training he was especially fitted for work in that area. He was evidently a remarkable man, “eloquent, mighty in the Scriptures, instructed in the way of the Lord, fervent in spirit.” Nevertheless, it is equally evident that he was limited in his knowledge of Jesus, which knowledge resulted from the ministry of John. It was on account of this he was more carefully instructed by Aquila and Priscilla.

Fuente: An Exposition on the Whole Bible

a Great Ministry in a Great City

Act 18:1-17

Paul tells us, in 1Co 2:1-4, that he entered Corinth with fear and trembling and made no effort to attract by human wisdom or eloquence. From the first he preached Christ and Him crucified.

Similarity in trade discovered friends who were to be of the utmost assistance; nothing in our life may be attributed to chance. Sitting at their common toils, he won them for Christ.

Constrained in spirit, Act 18:5, r.v. The heart of the Apostle yearned with irrepressible desire. He was weary of forbearing. Gods word was as a fire in his bones. The guilty city appealed to him and tugged at his heartstrings. So Jesus wept over Jerusalem. Do we participate in this soul anguish? Are our hands free of the blood of men? Are we prepared to suffer if only we may save others?

Gallio was a typical man of the world, intent upon matters of law and order, philosophical and cultured. But when questions of religion were in debate, he was absolutely indifferent. How vast the contrast between him and Paul!

Fuente: F.B. Meyer’s Through the Bible Commentary

Having moved on from Athens, Paul traveled to Corinth. The story of the triumphs of the gospel in that city is one of the outstanding miracles of missions. When Paul entered Corinth there was not a Christian in it; moreover, it was one of the most debased of all the cities of the ancient Greek-speaking world. When he left it, there were literally hundreds of Christians-earnest, devoted, faithful men and women delivered from the sins that once bound them. These new Christians sought to glorify the Lord Jesus Christ, as they walked in purity and righteousness.

In Corinth (Act 18:1-11)

The reputation of Corinth from a moral standpoint was so bad at the time the apostle Paul visited it that if a woman was conspicuously immoral, it was said of her, She is a Corinthian. If a man was unusually vile, it was said, He corinthianizes. That in itself is enough to show what a wicked, ungodly city Corinth was. But the gospel wins its greatest triumphs where the outward circumstances seem to be the very worst, for God delights to take great sinners and turn them into great saints.

Paul had no thought of trying to wheedle people into a confession of Christianity by preaching beautiful and profound sermons that might appeal to their delight in oratory. Neither did he desire to fill them with wonder and amazement because of the extent of his wisdom. We read, The Greeks seek after wisdom, but Paul wrote in 1Co 2:2: I determined not to know anything among you, save Jesus Christ, and him crucified. And he found this was enough.

Just as the message of Jesus Christ and Him crucified was enough in that ungodly city to turn many from sin to righteousness, so that is the message today that God is using to break down hard hearts. With that message He turns men and women from wicked, wayward and unhappy lives and gives them the joy and victory of Gods salvation.

Pauls entrance into Corinth was in a very humble way. He was not heralded as a great preacher. There was no blowing of trumpets. There was no welcome committee to meet him at the station when he arrived, but he came in quietly and unannounced. In Corinth he found a certain Jew named Aquila, who was born in Pontus but had lately been banished from Italy because of an antisemitic stir when Claudius had commanded all Jews to depart from Rome. Paul found Aquila and his wife in the tentmaking business. He went into partnership with them because as a young man he had learned that trade and at present had no other means of support-no great church behind him, no missionary society to guarantee his salary. The three of them worked together, while Paul, as God gave him opportunity, preached the gospel and thereby won many precious souls to the Lord Jesus.

Paul was not what we would call today a clergyman. He was not afraid to dishonor the cloth by soiling his hands at hard work. He was always ready, when God did not provide for him otherwise, to engage in temporal employment and make the money needed for his own support and often that of his companions, while he continued ministering Christ.

Because of the liberty in the Jewish synagogues in those days, it was customary to invite a visitor who was a gifted preacher or teacher to address the audience. There Paul testified to the Jews that Jesus was Christ; that is, that Jesus was the Messiah whom they as a people had been expecting so long. But in Corinth he had a different reception from the one he found in Berea. You will remember that we read of the Bereans, These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed. They were ready to hear, and when they searched their own Scriptures they found corroboration of the message that Paul preached. But at Corinth it was different. He came up against intense prejudice so that eventually he had to turn away from the synagogue altogether.

In condemning the unbelieving Jews Paul alluded to the book of Ezekiel. God said there that when He chose a man to be a watchman for His people and the watchman was on guard and saw the sword coming upon the land, if he blew the trumpet and warned the people and they refused to heed it and the enemy came to destroy them, they would die in their sins, but the watchman had delivered his own soul. On the other hand, if the watchman saw the sword coming and did not blow the trumpet or warn the people, they would die in their sins, but their blood would God require at the watchmans hand (Eze 33:1-6). Paul was Gods watchman, and he faithfully warned his Jewish brethren of judgment to come if they refused Christ. Since they had rejected the warning God had sent them, he said, You have had your opportunity. I am not guilty of your blood; now I turn to the Gentiles. So he began ministering to the degraded, ungodly Corinthians whom the Jews despised.

He went to the home of Justus, a Greek who heard, undoubtedly from the Jews, of the one true and living God, and had begun to worship Him. No longer an idolater, he was glad now of an opportunity to get further light and help through the apostle Paul and his companions. So he opened his house to them, and there they remained to minister Christ in Corinth.

Although the great multitude of Jews spurned the gospel, one of the first outstanding converts was Crispus, the chief ruler of the synagogue. Evidently the Word had already found lodgment in this mans heart. When Paul took his stand so openly in connection with the opposition that he had met, Crispus came out with a definite acknowledgment of his faith and believed on the Lord with all his house.

As Paul continued to preach the Word, many of the Corinthians hearing believed, and were baptized (18:8). Notice the divine order there, because it is just the same today wherever Gods Word is literally carried out. The Corinthians heard the message of the gospel When Paul preached Jesus Christ and Him crucified, they listened earnestly. They believed the Word; they received it in their hearts; and then they said, Now, Paul, we are ready to confess Christ openly in baptism. They were not baptized in order that they might become Christians; but having become Christians, they were baptized to confess their allegiance to the Savior in whom they had put their trust.

By this time perhaps Paul was becoming a little restless, and might have been ready to move on, but we are told that the Lord spoke to him in the night in a vision and said, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. God often speaks of the things that have not yet occurred as though they have. When He said, I have much people in this city, He was referring to hundreds of people who were living still in all the corruption of idolatry but would soon hear and believe the gospel message. They were still living in the wickedness that pertained to the worship of the goddess of lust who was the chief deity in the city of Corinth. But God looked on that which He was about to do, and He saw those people cleansed from their sins, made new creatures in Christ, So He said in effect, Go on, Paul. Do not let anybody turn you aside. I have much people in this city, and they are to be separated to me by the preaching of the gospel.

Writing to these Corinthians afterwards, Paul depicted the awful condition of those who were living in sin and who will not have any part in the kingdom of God, and he said in 1Co 6:9, Know ye not that the unrighteous shall not inherit the kingdom of God? Then he continued by describing the very kind of people that he had labored among for eighteen months: Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

In this awful list he was depicting the type of men and women who made up a great part of the city of Corinth; but he could add in the next verse (11): And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God.

What a wonderful triumph it was for this dear servant of Christ to go into that wicked city and, as he lifted up Jesus, find these corrupt, evil-loving people looking to Him! And when they looked to Him, it was as when those smitten Israelites in the wilderness looked to the brazen serpent, they were healed, they were changed. They never lived again as they had lived before.

People say, I do not believe in this idea of salvation by faith alone. I think something more is required than that. But many forget that when the sinner looks in faith to Christ, a change takes place. The sinner receives eternal life, which means he has been born again-he has a new nature. He learns to hate the sins in which he lived, and he learns to love the things that once he hated-holiness, goodness, purity, and truth. This is the result of looking in faith to the Lord Jesus Christ. This was what accompanied the preaching of the gospel in Corinth. It is what accompanies it everywhere in the world when men believe it and receive it in their hearts in the simplicity of faith.

So Paul went on in Corinth for a year and a half, teaching the Word of God among them. If you want a full understanding of what took place there, read very carefully the two letters to the Corinthians. You will see how a strong church grew up in that vile, corrupt city, a church that came behind in no gift. God gave to the Corinthian Christians a great testimony and they went out to help and bless others. It is true that later Paul had to rebuke them for certain evils that had been allowed to creep in among them. There will always be danger of this kind when a church of God is established in a wicked, ungodly location. But it is the delight of God to plant a church in such a place, because His purpose is that every true Christian church should be a light shining in darkness so that poor, weary, wandering souls seeing that light may find life everlasting.

The same gospel that brought such miracles in Corinth long years ago is the gospel that works today. Men talk of the need of a new gospel for a new age, but our Lord Jesus Christ, in commissioning His apostles, charged them to go out into all the world and disciple the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; and He added, Lo, I am with you alway, even unto the [consummation of the age]. Until a new Savior is needed, we do not need a new gospel. We need no new Savior, for Jesus is the same yesterday, today, and forever, and He is still changing men and women from sinners into saints. He is still giving life to those who are dead in trespasses and sins. He is still bringing peace to troubled hearts. He is still releasing men from the bondage of sin.

If these words come to any who are oppressed by any burden and who realize something of the bondage of iniquity, who feel that they are slaves and cannot free themselves, let me bid you look away to Jesus. On the cross He gave Himself for you. There He was wounded for our transgressions, bruised for our iniquities; there the chastisement of our peace was laid upon Him that with His stripes we may be healed. Millions have looked to Him. Untold myriads have trusted Him. They know the miracle of salvation, and you may know it today if you will only turn to Him.

Gallio the Indifferent (Act 18:12-17)

In this section we have Pauls hearing before Gallio. History tells us that his full name was Anneas Junius Gallio, and interestingly enough he was the half brother of the philosopher Seneca, who was Neros tutor. The two brothers were separated when they were very young and were adopted into different families and did not see each other for years. When Seneca finally did meet his brother Gallio again he was greatly impressed by the graciousness of his demeanor. He used an expression in describing him that we do not ordinarily apply to men. We would be more likely to apply it to a gracious lady. He called him Most sweet Gallio, and said of him, Few men are so amiable about anything as my brother Gallio is about everything. That was a great tribute for one brother to say of another, was it not? And as we read this account in Acts we can see how this accolade runs true to form.

When Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul. Paul had already spent a year and a half in Corinth, and God had used him in a mighty way in the conversion of a great number who had turned from idolatry to the Lord Jesus Christ. These were delivered from the corruption in which they had been living and brought into lives of holiness and righteousness. Now God allowed Pauls ministry to be interrupted by this persecution. The Jews made insurrection with one accord against Paul, and brought him to the judgment seat-dragged him before Gallio.

Their charge against him was rather peculiar for men who were themselves monotheists and who did not believe in the idols generally worshiped by the people of Corinth, They said, This fellow persuadeth men to worship God contrary to the law. It is remarkable how those who are opposed to the gospel of God can often seem to fit in with others with whom ordinarily they would have very little in common! These men, who had a revelation from God as given in the Old Testament and knew He was the one living and true God, were yet so prejudiced against the apostle Paul they did not even allow themselves to become thoroughly familiar with the message that he preached. So they charged him with persuading men to worship God contrary to the law.

Just as Paul was preparing to explain himself and his message Gallio interrupted: If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. It was as if he said, If you had evidence that this man was doing anything corrupt or that he was actually breaking the law of the country, then it would be reasonable that I should hear the charge that you have against him. But if it is simply a quarrel about religion, then it is too insignificant for me to pay any attention to it. Gallio was not interested in Pauls message. It seemed such a puerile matter that Paul went about the country giving people a little different slant on religion than that to which they were accustomed! To him it meant little whether what the man preached might contain a modicum of truth or not.

Yet Paul proclaimed the only message that could prevail for the salvation of a lost world! He wrote in his letter to the Corinthians what that message was: I determined not to know anything among you, save Jesus Christ, and him crucified. He recognized, of course, that ungodly, worldly men did not understand until the Spirit of God had opened their hearts and exercised their consciences, so he said The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of Godand the wisdom of God (1Co 1:18-24).

But Gallic did not think it even worth his while to give the apostle Paul an opportunity to declare his message. How much he lost; how different his after-history might have been if on that day, though he silenced Pauls accusers, he had turned to him and said, Now, Paul, tell me what it is you are preaching! What is this message about a crucified God that you are carrying throughout the world? I understand you are telling men that you have the only message of life for lost sinners. Tell me about it.

If Gallio had only been concerned enough to hear Pauls message, patient enough to listen to it thoughtfully and carefully! For as we trace his history in secular volumes we find that at last he became a thoroughly disillusioned man, who found that the world could not satisfy, and who possibly committed suicide. It seems sad indeed that this well-meaning, amiable man, this gracious and kindly philosophical Roman governor, should have no interest in the gospel of God!

Are there not a great many like him today-people scattered throughout the world who are amiable and kind, who have a certain interest in the welfare of others, and yet do not think the gospel of God worthy of their consideration? If this be true of you, will you not give for once in your life serious consideration to the gospel message? Face the matter honestly. This gospel has been used of God down through the centuries to transform millions of human lives. There must be something in it worth investigating. There must be something about it worth considering.

Thousands of intelligent, well-read, cultured, and refined people have found in the gospel that which has brought peace and blessing and joy to their lives. It has given them deliverance from the power of sin and altogether given life a wholly new meaning. Gallio missed his opportunity. He drove away the Jews who accused Paul from the judgment seat, but he turned away from Paul also.

Then we read that all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. These Greek idolaters were only too glad to vent their contempt for the Jews who had accused Paul, and so they began to beat them. Gallio apparently did not interfere. He turned superciliously away. Let them fight out their religious quarrels between themselves if they would. These things were of no interest to him.

Gallio stands out on the page of Holy Scripture as a man utterly indifferent to the claims of the Lord Jesus Christ. He cared for none of those things. And so he passes off the page of Scripture. But we may be sure that if we could follow him out into that eternity into which he has gone, we would find that Gallio cares now. We do not know whether or not before he left this world he had his eyes opened to the importance of spiritual realities. The inference would seem to be that he had not, but only God and he know what passed between them at the last before his soul and body separated. But one moment after he reached the other side he became thoroughly aware of the vital importance of the message that once seemed of so little account to him.

Though men turn away now from the voice of God as His servants proclaim it, we can be certain that the day will come when that message will be to them the most important message in all the universe. For many it will then be too late to accept the gospel invitation and know the cleansing that the blood of Christ brings. Gallio cared for none of those things.

Paul Begins His Third Missionary Journey (Act 18:18-23)

Now we pass on to the record of Pauls activities as he concludes his second missionary journey. 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.

Then we have a statement that has puzzled many commentators: Having shorn his head in Cenchrea: for he had a vow. Does that indicate that Paul, though an apostle of the Lord Jesus Christ, had put himself under the bondage of a legalistic vow? I think it rather indicates this: That Paul, when he was converted on the Damascus road, was a Nazarite; some time before his conversion he had taken the vow of one separated to God. The Nazarite devoted himself to the Lord for a given time. It might be a certain number of months or many years, or possibly for life. As long as he was under the vow of a Nazarite, he was not to cut his hair, no razor was to come upon his head; he was to eat no fruit of the vine, whether moist grapes or dried, whether wine or fresh grape juice; and he was to come near no dead body, no matter how close of kin. All this had a spiritual significance. The Nazarite was a picture of one separated to God, one who turned from the pleasures of this world and sought to walk in holiness before God, undefiled by the dead. By sin came death. That was why the Nazarite was not to come near a dead body.

If Paul were a Nazarite at the time of his conversion, which seems to me most likely, he would not feel free to break that Nazarite vow even after he was converted. He would feel that he must go on and fill out his time. He had taken a vow to be a Nazarite for a certain number of years, and now, long after his conversion, those years had at last run out. If he had been unfaithful in his pledge, he would have lost the confidence of Jews to whom he sought to present Christ, and so he kept that vow conscientiously. The time had now elapsed and Paul was free to wear his hair as other men do. So he had the long locks of Nazariteship shorn.

There is one thing you will notice he did not do. He did not take an offering up to Jerusalem, which the law commanded when one had fulfilled the days of his separation. You see, he himself was under no such bondage.

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: but I will return again unto you, if God will. And he sailed from Ephesus. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch (Act 18:19-22).

Paul had begun both his first and second missionary journeys from Antioch. He often returned to that church to give an account of the marvelous things that God had done among those who heard the message of the gospel. And now, after laboring in various places, Paul returned once more to Antioch to tell the church of the wonders he had seen of the grace of God working not only among the Jews, but among the heathen. To them the message had come, and tens of thousands of them had turned from idols to serve the living and true God and to wait for His Son from Heaven. We can imagine something of the welcome that Paul received, and how the brethren there rejoiced over the evidences of Gods grace which he related to them!

Notice in verse 23 that after spending some time there he started out on his third missionary journey. He was getting to be an old man, but there was such a desire in his heart to carry the gospel to distant places and to help and encourage those who had already believed, that he could not be content in Antioch. He must go into the regions beyond. So he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

How we would like to see today an awakening all over our own beloved land! In these dark and difficult days in which we live, should we not as Christian people be calling on God to make bare His mighty arm that men and women would realize their need of Him and fall to their knees before our Lord Jesus Christ?

Apollos Learns of the New Creation (Act 18:24-28)

The author of Acts now returns our attention back to Ephesus where Paul had left his good friends Aquila and Priscilla. The interesting story of Apollos recorded in these verses of chapter 18 serves as an introduction to the events recorded in chapter 19. A certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

Alexandria, at this time one of the great cities of the ancient world, had a very large Jewish population. It was there that the renowned Philo had taught-a man whose system was a strange mixture of Judaism and Greek philosophy. It is possible that Apollos was first of all a disciple of his and then, as we shall see later on, of John the Baptist.

Apollos is described as an eloquent man. God does not have a great many eloquent men, even in the ministry of the gospel. It is just here and there that He lays His hand on a man who can so speak as to stir mens hearts. Such men are rare. Apollos was perhaps the outstanding pulpit orator of the first century in the Christian church.

He is also described as mighty in the scriptures. That is, he was familiar with the Old Testament. Remember, the Scriptures that were in the hands of all the early Christians were the Old Testament books. They did not as yet have the books of the New Testament. But Apollos had studied the Old Testament and knew it well. He knew the promises and the prophecies. He knew something perhaps of the types and shadows, and was looking for the full manifestation of the Messiah of Israel as promised therein.

And being fervent in the spirit. I like that. The word fervent means boiling hot. It is a great thing to find people who have received a message from God that so moves their own hearts that it fires them up and sends them out to proclaim it with great earnestness of purpose. You remember the apostle in writing to the believers in Rome, said we should be Not slothful in business; fervent in spirit; serving the Lord.

I think a great many of us are fervent in business, slothful in spirit, serving ourselves! Of course we are not to be remiss in temporal things, but we are to see to it that we are fervent in spirit, that spiritual things grip our hearts and consciences and move us to earnest devotion to Christ. Well, this man was fervent in spirit, and he spake and taught diligently the things of the Lord.

But we are also told of his limitations: Knowing only the baptism of John. Evidently he had heard of John the Baptist preaching in the wilderness of Judea. Whether he made a special journey to Judea or not we are not told, but he probably heard John preach and was baptized by him. Being fervent in spirit, he started out to visit the Jews in distant places and to carry to them the message that John was preaching, calling on men to repent and be baptized in preparation for the coming of the Messiah. Apollos doubtless felt that if Messiahs advent was so near, the Jews of the dispersion as well as those in Palestine should hear of it.

Now a good many years had gone by, but evidently Apollos had not returned to Jerusalem and he did not know that Messiah had come. We need not be surprised that this man, traveling and living among the scattered Jews, had not learned that Messiah had appeared, been crucified, raised from the dead, and ascended to Gods right hand. These things had not been made known to him. So he went out preaching Johns baptism of repentance for the remission of sins. He began to speak boldly in the synagogue.

In the city of Ephesus Pauls two good friends, Aquila and Priscilla, were living. These, you remember, were the folk who were tentmakers and Paul had labored with them in Corinth. Now they had moved to Ephesus, and when Priscilla and Aquila heard of this eloquent Bible teacher who was giving out the Word of God in the synagogue, they went to hear him. There was no prejudice on their part that would keep them from entering the synagogue. And they were stirred as they listened to the messages of this man Apollos. But we can well imagine what they said one to another as they walked home: Its wonderful; everything that he says is true, but the fact is he doesnt go far enough. He is telling the people to get ready for the coming of Messiah. Evidently he doesnt know that Messiah has already come, that He died and arose and ascended into Heaven. He must not have heard of the Holy Spirit that has come down from Heaven to baptize all believers into one body and to bring in the blessed and glorious truth of the new creation-a new creation in which all saints on earth are united to the glorious Head. So they decided that they must try to help this man.

You will notice that they didnt go at him in a carping, critical way. We sometimes hear somebody giving out a measure of truth, and we approach them in a harsh, unkind manner. We find fault with them because they do not know more, and often we frighten them off instead of helping them. We Christians who love the Lord Jesus need to pray for a spirit of grace. We need to present the fundamental truths of Christianity with the winsomeness that characterized our Lord Jesus!

We meet people who have come just so far, and we find fault with them because they do not see more clearly. We forget that perhaps they have not been instructed. Many modernists are modernists only because they do not know any better. If we who know the truth would pray for them and would try in a gracious, kindly way to give them the truth of God, either by speaking to them personally or by putting into their hands some upbuilding literature, many of them might be won to a full, clear knowledge of Christ.

I think I have told before of a dear young man who came to me in a nearby city. He said, Do you recognize me? I looked at him and said, Im afraid I dont. Your face looks somewhat familiar (he had two eyes and a nose and a mouth, you know), but I cant recall your name. Well, he said, I couldnt forget you because God used you to help me when I needed it, oh so badly. I had gone as a young man to a certain seminary. I went in as an earnest, flaming evangelist, and after four years in cold storage there I came out practically an agnostic. They had filled me with doubt and perplexity. They told me the Bible was not the inspired Word of God. They told me that blood atonement was not the way sinners were saved, and I came out of there with nothing to preach. I did not know where I myself stood. I thought I would go into business or take up some other profession. I was passing through Chicago, and my train connection left me some hours to look around. I had heard of the Moody Church, so I thought I would go up there. I inquired how to get there and I went up and met you and you took me through the building and then up into your study. I told you how confused I was and you sought to help me, and prayed with me. Just as I was leaving you handed me your book on the Epistle to the Romans. I read it on the train. By the time I got home, all my doubts were gone, and I had a gospel to preach again. That book changed my life, and for eight years I have been preaching the gospel in a Methodist church and winning many souls to Christ.

I felt so unworthy. But it did me good because it made me feel more than ever the importance of trying to help those who really want to give out the Word of God but some way or other they do not understand. The full revelation of Gods mind has not been opened up to them.

Priscilla and Aquila were wise! They did not find fault with Apollos. I think they went up to him after the meeting and said, Brother Apollos, we certainly enjoyed your message this morning. We would love to have you come home and have dinner with us. So they took him to their home and then when they got him fed and he was feeling rested and happy, they expounded unto him the way of God more perfectly. I think they would say something like this: My, we enjoyed your preaching, Apollos! That was a wonderful message, but did you not hear that Messiah did come and that He was crucified and raised again? He has gone up to glory, and He has sent the Holy Ghost down. Why, I can imagine Apollos saying, What proof have you of these things? And then they would begin to tell him of all the wonderful things they had received through the apostle Paul and other Christians; and as they opened up the Word, Apollos just drank it in. Oh, how grateful he was for these friends who so graciously and so kindly took him into their home and taught him. And as he learned these things, he felt, Well, I am not fit to go on preaching here, but if I could get to a Christian assembly somewhere, maybe I could learn more and extend my ministry to other places.

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 (Act 18:27). He went to them expecting to get help from them, and undoubtedly he did. On the other hand, this fine, fervent, Bible-taught young preacher, standing up among them giving out the truth, was a means of real encouragement to them. I dont know anyone who does a staid, old Christian so much good as a young convert in the full flush of his first love for Christ and the truth! It was thus with Apollos. And so he helped the local assembly there and became one of the outstanding messengers of the early church. For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.

Fuente: Commentaries on the New Testament and Prophets

Act 18:17

I. Gallio was a Roman of a gentler than Roman type. His brother, the great Seneca, speaks of the wonderful charm of his character, and declares that they who loved him with all their love loved him at best too little. It is well for us to read in this conflict of description the mighty measureless discrepancy between man’s judgment and God’s. The beauty is the bane. Gallio’s friends love him for the sweetness which in God’s sight is feebleness; and Gallio the well-beloved, exposed to the sunlight of Bible photography, becomes to the Church of all time Gallio the indifferent.

II. In the particular instance Gallio was not to blame. A stranger is dragged before the proconsul’s tribunal on a charge which the magistrate sees to be at once religious and sectarian. These Jews are trading upon toleration to invoke intolerance. Their religion is recognised by the law, and they are to be judges of the exact shape and colour, the precise limit and margin, of the protecting recognition. Orthodox Judaism, yes; Nonconformist Judaism, no. “This fellow persuadeth men to worship God contrary to the law.” The magistrate interposes. Without calling on the accused he dismisses the case. The decision was right, but not the motive. The searcher of hearts sees not there the sentence of justice, but only that utter indifference to truth and falsehood which makes it as easy to be impartial as earnestness finds it difficult.

III. We see indifference in a thousand forms and due to a thousand influences. (1) Sometimes we believe it to be an affectation; (2) sometimes it is the effect of early forcing; (3) sometimes it is the rebound and reaction of earnestness; (4) sometimes it is the expression of suspense; (5) sometimes it is the indifference of disappointment, of unhappiness, of sin. How shall we shake off this lethargy which lies upon us all more or less in this body of death? One moment of real, vivid, intense prayer-one resolute wishing of the wish into the ear, into the spirit, of the present listening God-that will do it. Hath He taken upon Him, and shall He not succeed?

C. J. Vaughan, Sundays in the Temple, p. 20.

References: Act 18:17.-Preacher’s Monthly, vol. vi., p. 58; G. Brooks, Five Hundred Outlines, p. 258. Act 18:21.-Preacher’s Monthly, vol. vii., p. 187. Act 18:24-26.-R. Hughes, Christian World Pulpit, vol. xvi., p. 36. Act 18:25.-Homiletic Magazine, vol. x., p. 99.

Fuente: The Sermon Bible

CHAPTER 18

1. In Corinth with Aquila and Priscilla. His Testimony and Separation from the Jews (Act 18:1-8).

2. Encouragement from the Lord in a vision (Act 18:9-11).

3. Paul and Gallio (Act 18:12-17).

4. From Corinth to Ephesus and Antioch. The second journey ended (Act 18:18-22).

5. Establishing disciples in Galatia and Phrygia (Act 18:23).

6. Apollos, the Alexandrian (Act 18:24-28).

Aquila and Priscilla are mentioned here for the first time. This interesting couple had established themselves in Corinth, and what a joy it must have been to the Apostle when he was led to their home. How sweet their fellowship must have been as they toiled together in their trade as tent makers and spoke one to another about the Lord. From the same chapter we learn that after Pauls ministry had terminated they went to Ephesus (Act 18:19). From 1Co 16:19 we learn that they were still there when that epistle was written. But in writing to the Romans Paul says, Greet Priscilla and Aquila, my helpers in Christ Jesus (Rom 16:3), so that they had wandered back to Rome and were in happy fellowship with the Roman assembly. 2Ti 4:19 tells us that once more they were back in Ephesus where Timothy had his abode. Salute Prisca (an abbreviation of Priscilla) and Aquila. They were indeed strangers and pilgrims, but blessed to know that their wanderings were by the Lord. Priscilla is mostly mentioned before Aquila, from which we may learn that she, like other notable women of apostolic days, labored for the Gospel.

It seems that Paul followed the same method of work as he did in Thessalonica. First, he reasoned in the synagogue every Sabbath and persuaded the Jews and the Greeks (Act 18:4). This must have been altogether on Old Testament ground, showing the divine predictions concerning Christ. When Silas and Timotheus arrived, then he was greatly pressed in spirit and testified to the Jews more fully that Jesus is the Christ. That there was blessed fruit we learn from his epistles to the Corinthians. He himself baptized Crispus and Gaius and the household of Stephanas (1Co 1:14-16). And he was with them in weakness, and in fear, and in much trembling. His speech was far different from the one he had used in addressing the philosophers of Athens. My speech was not with enticing words of mans wisdom, but in demonstration of the Spirit and of power (1Co 2:3-4). His presence was base unto them Who in presence am base among you (2Co 10:1). His bodily presence, these Corinthians said, is weak, and his speech contemptible (2Co 10:10).

The Lord encouraged His servant in a vision. The Jews attempt to harm Paul through Gallio failed. Sosthenes the chief ruler received a beating instead of the apostle.

If the Sosthenes who is mentioned in the opening verse of the first Epistle of the Corinthians is the same, then he profited immensely by his experience. Paul addresses him as a brother. We believe he is the same person, for the Grace of God delights to take up such characters and show in them what Grace can do.

From Corinth he went to Ephesus, then to Jerusalem and back to Antioch. Thus ended the second missionary journey. After this he established the disciples in Galatia and Phrygia. An extremely beautiful incident closes this chapter. A new preacher appeared among the Jews in Ephesus, Apollos the Alexandrian. He is described as an eloquent man and mighty in the Scriptures. In Alexandria, Philo, the great Hellenistic Jewish Philosopher, had flourished. He was born about 20 B.C. and died after the year 40 A.D. He introduced Platonism into Judaism. In all probability Apollos was one of his disciples, but he accepted that which Philo did not believe. He had come most likely in touch with disciples of John the Baptist, and had been baptized with Johns baptism unto repentance. He knew that Jesus is the Messiah, knew the facts of His earthly life and the miracles He did. Of the meaning of His death and resurrection Apollos knew nothing, nor had he any knowledge of the Holy Spirit. The entire truth of the Gospel of Grace was unknown to Him. The text in the authorized version that he taught diligently the things of the Lord is incorrect. The correct translation is he taught diligently the things concerning Jesus.

Aquila and Priscilla were then used to expound unto him the way of God more perfectly.

Fuente: Gaebelein’s Annotated Bible (Commentary)

53. PAUL’S MINISTRY AT CORINTH

Act 18:1-11

Corinth was a large seaport city. It was the commercial meeting place of the East and the West. On one side of the city there was a port to the Ionian Sea, on the other side a port to the Aegean Sea. As Athens was the intellectual center of the ancient Greek world, Corinth was the economic center. It was famous for its spectacular bronze and infamous for its sensuality. In the temple of Venus at Corinth there were over 1000 prostitutes to be hired by the many travellers who passed through the city. It was to this materialistic, idolatrous, perverse city that Paul came preaching the gospel of Christ. Timothy and Silas were still in Macedonia. Paul came to Corinth alone. He had no companion, but his Heavenly Companion. He had no friend with him, but the Friend of Sinners whom he had come to proclaim. In these eleven verses the Spirit of God teaches us six very important lessons.

1. GOD’S SERVANTS ARE NOT HIRELINGS (Act 18:1-4). Though trained as a scholar at the feet of Gamaliel, and though he was an apostle of the Lord Jesus Christ, when Paul came to Corinth to preach the gospel he earned his living by making tents. Aquila and Priscilla were Jewish believers who were also tent makers. They received Paul into their home and into their business. Tent making at the time was a common trade. Yet, it was a noble trade. As Matthew Henry wrote, “An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt.”

Why did Paul work as a tent maker? Many point to Paul as an excuse for being stingy with God’s servants, suggesting that those who preach the gospel should not live by the gospel. Such an attitude is contrary to the plain teachings of the New Testament. God has ordained that every man who faithfully labors in the work of the gospel ministry should live by the gospel (1Co 9:6-14; Gal 6:6; 1Ti 5:17). Individual believers, deacons, and local churches should make it their business to see to it that those men who faithfully preach the gospel (pastors, missionaries, evangelists) lack for nothing materially. Those who give themselves to the work of the ministry are worthy of financial support. They should never have to ask for anything. In a local church deacons should make certain that the pastor has no earthly, material concern, so that he may give himself entirely to study, prayer, and preaching (Act 6:2-4). Paul made tents at Corinth because there was no church established among the Corinthians to maintain him. The churches at Jerusalem and Antioch should have assumed that responsibility, but for some reason did not; and Paul refused to ask for help. Being the servant of God, he would not stoop to begging for the help of men! And rather than give the appearance of greed, the Apostle chose to labor with his hands while he preached the gospel to the unbelieving (2Co 11:7-8; 2Th 3:8-9). However, once they were converted, Paul clearly taught the Corinthian believers to generously support those who preached the gospel (1 Corinthians 9; 2 Corinthians 8, 9).

Though he labored with his hands through the week, Paul preached the gospel freely to the Jews every sabbath day. He reasoned with them from the Old Testament Scriptures, showing that Jesus of Nazareth is the Christ (Act 18:4-5; Gen 49:10; Deu 18:15; Psa 132:11; Isa 7:14; Isa 9:6; Isa 53:1-12; Jer 23:5-6).

2. FAITHFUL MEN NEED THE FELLOWSHIP AND ENCOURAGEMENT OF OTHER FAITHFUL MEN. Paul seems to have gotten a little discouraged; but when Timothy and Silas finally arrived at Corinth (Act 18:5), they seem to have given him the boost he needed. The fact is, we all need other people. Pastors need one another’s encouragement. Believers need one another’s encouragement. We should always strengthen one another’s arms in the service of Christ.

3. THE GREATEST CURSE GOD CAN EVER BRING UPON ANY PEOPLE IN THIS WORLD IS TO REMOVE FROM THEM THE LIGHT OF THE GOSPEL. That is what is described in Act 18:6. Because the Jews willfully rejected the counsel of God against themselves, God took his counsel from them and sent his Word to the Gentiles (Mat 22:8-9; Mat 23:37-38; Rom 11:22). What a warning is here given! Those who trifle with and oppose the gospel of Christ court divine reprobation (Pro 1:22-33). Those who oppose God’s messengers oppose God (Mat 10:40). All who despise and reject the gospel of Christ bring ruin upon themselves. Their damnation will be their own fault. Their blood will be upon their own heads (Act 20:26; Eze 33:8-9).

4. THE GREATEST BLESSING GOD CAN EVER BESTOW UPON ANY PEOPLE IN THIS WORLD IS TO SEND THEM A MAN WHO WILL FAITHFULLY PREACH THE GOSPEL OF HIS FREE AND SOVEREIGN GRACE IN CHRIST TO THEM (Act 18:7-8). The Jews despised Paul’s message and despised him for preaching it. But there was a man named Justus who opened his house to Paul and turned it into a preaching center. The fact is, all who love the gospel, love those who preach it and do what they can to accommodate it. Paul had seen little response to his message at Athens and had met with great opposition at Corinth, but he was faithful. God always honors faithfulness (1Sa 2:30). At the time appointed, God began calling out his elect at Corinth: first Justus; then Crispus, the chief ruler of the synagogue; then his household; then many of the Corinthians. Notice the order of events in Act 18:8. It is important. This is God’s method of grace. First, the gospel was preached. Second, many who heard believed. Third, those who believed were baptized. According to the pattern and the precept of the New Testament, baptism is for believers only (Act 7:37). No infants were ever baptized because their parents were believers, only believers themselves. Believers follow Christ in baptism because he commands it (Mar 16:15-16). By baptism we identify ourselves with Christ and his people, confess our faith in him, and renounce our former religion as darkness and idolatry (Act 2:38; Rom 6:4-6).

5. GOD HAS A GREAT MULTITUDE OF CHOSEN SINNERS IN THIS WORLD WHOM HE WILL SAVE BY THE PREACHING OF THE GOSPEL (Act 18:9-10). The fear of man must never stop the mouths of God’s servants (Jer 1:8-10). The Lord appeared to Paul in a vision and encouraged him to faithfully continue preaching the gospel at Corinth, assuring him of three things: THE PRESENCE OF GOD – “I am with thee;” THE PROTECTION OF GOD – “No man shall set on thee to hurt thee;” and THE PURPOSE OF GOD – “I have much people in this city.” The inspiration God gave Paul for evangelism at Corinth was the certain salvation of his elect. All who were chosen in eternity and redeemed at Calvary must be called at God’s appointed time; and he will call them through the voice of a gospel preacher (Rom 10:17; 1Pe 1:23-25).

6. GOD’S SERVANTS SEEK AND FOLLOW HIS DIRECTION (Act 18:11). Having his orders from God, Paul stayed in Corinth for a year and six months. He remained there seeking the Lord’s sheep (Joh 10:16) and establishing the church in the doctrine of Christ (Eph 4:11-16). Though he was a resident preacher at Corinth, the Apostle continued to serve the church of God at large. Both I and II Thessalonians were written while Paul was at Corinth. Let all who worship God pray for, support, and be obedient to their faithful, God ordained pastors (Read 1Th 5:12-13 and Heb 13:7; Heb 13:17).

Fuente: Discovering Christ In Selected Books of the Bible

departed: Act 17:32, Act 17:33

Corinth: Act 19:1, 1Co 1:2, 2Co 1:1, 2Co 1:23, 2Ti 4:20

Reciprocal: Mat 10:11 – inquire Act 17:15 – Athens Rom 15:19 – so that 1Co 2:1 – when 1Co 14:36 – came 2Co 11:7 – in 2Co 11:26 – journeyings 1Th 1:7 – in 1Th 3:6 – when

Fuente: The Treasury of Scripture Knowledge

THE CHAPTER OPENS with Paul at Corinth, and there he met Aquila and Priscilla. The harsh decree of Claudias worked to throw them across Pauls path, and this led to their conversion and then their subsequent service, which earned the high praise of Rom 16:3, Rom 16:4. God overruled the decree of expulsion, for good, making the wrath of man to praise Him; and we may hope and pray that He will work in just the same way in regard to modern decrees against the Jews. With this couple Paul abode, and began his work in the synagogue. Here Silas and Timothy joined him, and Pauls testimony became stronger and more direct. Then, the Jews opposing, he turned to the Gentiles.

He departed thence (verse Act 18:7); that is, from the synagogue; and carried on his testimony in the house of one, Justus, that was close by. Yet a very definite and large work of God took place, even the ruler of the synagogue being converted. By a vision the Lord encouraged him to boldly speak, with the assurance that he should not be molested there, as he had been elsewhere. So for eighteen months he laboured on. There was an attempt made against him, but under Gods hand this was frustrated by the cool indifference of Gallio, the Roman proconsul, who treated the whole matter as one of contentions about words and names, and cared for none of these things. So God can utilize the temperament of a governor, as well as the decree of a Caesar, to serve His ends, and Paul did not leave Corinth till some time after.

With this long stay in Corinth Pauls second journey drew to its end, and he left for Jerusalem and Antioch via Ephesus, where his stay was but short; he promised to return, if God will. That God did so will, we see in the next chapter. Verse Act 18:18 shows us that Paul still observed Jewish customs, as in the matter of a vow.

At Antioch he now spent some time, an expression which indicates not a very long period: then he was off on his third journey, and first to scenes of former labours in order to strengthen the disciples. This is always a much needed work since there are so many influences which make for the weakening of disciples. We pick up Pauls story in the first verse of Act 19:1-41, and verses Act 18:24-28 are a parenthesis dealing with the full enlightenment of Apollos and his happy service, in which we discover that, though Paul had passed so quickly from Ephesus, Aquila and Priscilla had remained there, and through them the Lord furnished Apollos with exactly what he needed.

Apollos possessed the natural endowment of eloquence-he was a master of words. By diligent study he had become mighty in the Scriptures. Yet, when he came to Ephesus he was not well-informed as to Gods intervention in Christ. He only knew of things up to the introduction of

Jesus by Johns baptism. What he knew, he diligently taught in the synagogue. Aquila and Priscilla, hearing him, at once perceived his lack, and performed the delightful service of showing him hospitality, in order to instruct him more fully in what had come to pass through Christ. Thus God used these saints, of no particular public gift, to fairly launch a very gifted vessel on his career of service. From Ephesus he went to Corinth, and not only did he convince many Jews as to Christ, but also he much helped on the believers. How much of the reward of his effective service will go to the credit of Aquila and Priscilla, who shall say?

Fuente: F. B. Hole’s Old and New Testaments Commentary

1

Act 18:1. Paul is traveling without his companions, Silas and Timotheus, who have not reached him yet (verse 5). Corinth was another important city of Greece, in which was planted what became one of the most noted churches of the apostolic period.

Fuente: Combined Bible Commentary

Act 18:1. Came to Corinth. The Corinth which was so intimately connected with the life and work of Paul was a new city, comparatively speaking. The old city of the same name, so renowned in Grecian story, had been completely destroyed by the Roman Mummius, and for a hundred years the capital of the Achaean League was left a heap of ruins. Its destruction was, indeed, so complete that it passed into a proverb. Some eighty-seven years before Pauls visit, Julius Csar rebuilt the fallen city, and made it a Colonia and at this period it was a city of the second rank in the Empire. The growth of the new city was strangely rapid; it soon surpassed its former opulence and splendour; it became a vast commercial centre, and was frequented by strangers from all parts. To a city so peopled, and possessing so great a trade, it can easily be believed that many Jews were attracted. The laxity of the morals of Corinth has been frequently commented upon; writers tell us there was, in this great and wicked city, one temple dedicated to Venus Pandemos, to which a thousand courtesans were attached.

It was in this great mercantile centre that Paul fixed his abode; and here for a year and a half he remained. His success in his missionary work was very marked; for in this dissolute city of traders from all parts of the world the tent-maker founded a great and influential community, obedient to the commands of Christ. In the records of the Church of the first days, the Corinthian community in numbers, in stedfastness, in devotion, take rank with Antioch and Ephesus, Thessalonica and Rome.

Fuente: A Popular Commentary on the New Testament

Section 4. (Act 18:1-23.)

“Weak things of the world.”

It is to the Corinthians that Paul writes at an after-time, of how God has called the weak things of the world to put to shame the things that are mighty (1Co 1:27); and they found in themselves the evidence of this. The two epistles to the Corinthians display them strikingly in this character. The first epistle especially, in contrast with that to the Ephesians, which sets before us the Church in its heavenly aspect, shows us the Church in the world, exposed to the influences which beset it from that trinity of evil which perplex the fallen creature. The first part of the epistle (chaps. 1 -10) shows the Corinthians the need of fencing off these; as it too clearly manifests also how weak had been their resistance to them. Corinth was indeed a perfect type of the world as governed by the lusts that rule and rage in hearts away from God -of “the corruption that is in the world through lust” (2Pe 1:4). Corinth was a proverb, even among the light-hearted Greeks, for this; and those who had been called out from it by the victorious grace of God were still in danger, often imminent indeed, of being again overcome by it. Yet here, as not in philosophic Athens, the Lord had much people. As in His life on earth He was known as the Friend of sinners, and Himself declared that He was the Saviour of the lost, so do we find the gospel true to its character as it goes forth here. In the haunts of vice it found the sick who needed the physician, and could bear also to be told that they needed one. Among the Corinthians, rather than the Athenians, would be those satiated* with the pleasures, convinced of the vanity of a world which they well knew. Here was the very place in which the contrast between this and what the gospel offered could be best told out. If those called were the weak things of the world, how weak also was that world itself; which yet held so many in its bondage!

{*May not this even be the meaning of “Corinth,” from korennumi, “to sate”?}

1. The apostle departs from Athens, then, and comes to Corinth; and the spirit in which he entered this busy, rich, luxurious city, he himself has declared. He came with a deep, almost oppressive sense of his responsibility as bringing the testimony of God into the midst of a people so needy, while so alive to their own interest, accustomed to make keen estimate of the wares offered to them, and with every allurement of earth in earnest competition with that which he had to offer, a Saviour already rejected by the world and cast out, condemned and crucified. Well might one so absolutely devoted to his work of ministry, with the burden of souls so upon him, be “in weakness and fear, and in much trembling,” as, fresh from his disappointment at Athens, he contemplated the scene before him now. With such an one this could only issue in a realization more complete than ever of the One Power which alone could be competent to lay hold of and arrest these busy idlers, and bring them to face themselves and God. Jesus Christ the Crucified was indeed his only theme; but if He were the One rejected by the world, He was also the One whom the Spirit glorified: and thus his preaching was in the demonstration of the Spirit and of power. In a city in which oratory and persuasive speech would be peculiarly in requisition, there he relied upon no excellency of speech or of wisdom, used no allurement, but leaned wholly upon the Spirit of God.

There was one adaptation to the state of things at Corinth, however, which is noted for our attention. Not indeed that he practised it nowhere else, for he refers to his doing so afterwards at Ephesus (Act 20:34), as in the two epistles to the Thessalonians he shows us that he had done among them. Still it is here for the first time that it is mentioned in the Acts that he labored for his maintenance, and the character of his work also. We are certainly intended to recognize here the suitability of this in wealthy and commercial Corinth. He would not have them think of the gospel as among the wares in which they traded. Money could not buy the priceless gift of God; nor should they be able to think, even for a moment, that he sought what was theirs in anywise. No, he sought themselves only, and in that love of Christ in which He had become poor for men, who was so rich, that they by His poverty might be made rich. Thus Paul in Corinth would take nothing of the Corinthians; for which he justifies himself afterwards in both epistles (1Co 9:12-18; 2Co 12:13-18).

It is not without meaning, certainly, that here also, in a place so typical of the world in its highest energy, we should be told that Paul’s occupation was that of tent-making. Spiritually this needs no interpretation. It is what grace would teach every redeemed soul, as it taught Paul also to serve men in this very attitude of independence of them. Surely there is nothing also like the tent as a symbol of such independence; he that is but a pilgrim in the world can find ability for this, as he cannot who seeks his home in it. While his companions, names are equally significant of the faith which of old has used these travelers’ ways: Priscilla or Prisca (“ancient” or “venerable”) reminding us, as the apostle does in Hebrews, that “by faith the elders obtained a good report,” and Aquila (“eagle”) of its soaring habit and keen sight. This last is a man of Pontus, or “the deep;” as he that has been in the depth alone learns to rise above his natural condition, and it is “they that go down to the sea in ships, that do business in great waters, -these see the works of the Lord, and His wonders in the deep.” All here fits well together, and is of easy interpretation to those who can believe that the word of God deals so much in parables, and that it will bear the microscope after a fashion like this.

2. According to his common practise, Paul begins his testimony in the synagogue, addressing himself there, however, to both Jews and Greeks. From the former he gets little except opposition, going on to open blasphemy; which provokes the apostle on his part to announce his purpose, as at Pisidian Antioch before, to go to the Gentiles. He withdraws, therefore, to the house of a proselyte named Justus, adjoining the synagogue. The “just” was the characteristic title of saints under the law; but now he who would be with the just must be outside the synagogue. Here the work in Corinth seems fairly to begin: Crispus, the ruler of the synagogue, believes, with all his house; and many of the Corinthians follow him in the confession of their faith. Thus grace works, in contrast with the law, although it remains true that “not many wise men according to the flesh, not many mighty, not many noble are called.” None the less the Spirit wrought; and whatever those were who were brought together, we know that they came behind in no gift (1Co 1:7): God needed not the assistance of the world’s endowments although He does not despise or set aside that which has been of His own communication who is Creator of all (Mat 25:15). They are called into the fellowship of His Son Jesus Christ, from out of and yet in the midst of a world that lieth in the wicked one.

3. Here, as at Troas the vision of a man had appeared to him to invite his entrance into Europe, so now the Lord Himself appears to Paul to encourage him to remain. By revelation, as we learn from Galatians (Gal 2:2), he had gone up to Jerusalem, to vindicate there the rights of the Gentiles as against the zealots for the law. He had carried thence with him the letter in which the Jewish leaders renounced explicitly what authority in this matter they might be supposed to have. Henceforth all the open testimony of God that we hear of is against his persistence in special Jewish ministrations. He had been told explicitly that the Jews would not receive his testimony concerning Christ, and the twelve had assigned to him the Gentile work, as they themselves assumed the responsibility of that among the Jews (Gal 2:7-9). It is impossible not to connect all this with what we shall have in the after-history.

But the vision now is only encouragement. He is expressly guaranteed against harm, and assured of much people belonging to the Lord in this Gentile city, in which the Jews had shown already their opposition in so marked a way, that he must needs turn from them. Corinth was a place naturally discouraging enough; and with his heart so engaged with Israel as he himself has assured us that it was, the special seal now put upon his work in this place is very significant. Accordingly he continues for a year and six months teaching the word of God among them.

4. The Jews display their enmity more and more: and all that he has to experience in the way of persecution arises from this cause. It is they who bring him before the Gentile judgment-seat; and, availing themselves of the permission accorded to them to worship God after their own manner, they complain of him as inciting to an unlawful worship. It is their own law, however, of which they are thinking, and not the Roman one, as Gallio easily discerns; they were never noted for obedience to their Gentile rulers, though for their particular purpose they might profess to have no other king but Caesar. It was a mere hypocritical plea, as every one knew, and he treats it as such. Doubtless for him it was a question but of words and names, which he can meet with the most philosophic indifference! Think of the weariness, even to a Stoic, of being a judge in such matters! How little he knew of Him who even by means like these was sheltering His people. The accusers were driven from the judgment-seat. The multitude, going further than the judge, beat the ruler of the synagogue before it. But Gallio was still indifferent.

5. Thus protected according to the Lord’s assurance, the apostle still remains a considerable time at Corinth; but nothing more is related to us than the fact. This is the end of his progress westward; and from Cenchrea, the port of Corinth, he sets sail for Syria, taking Ephesus, however, by the way. At Cenchrea we have a circumstance given which has divided the opinions of commentators, -that of the vow on the part of one of these travelers. Lechler ventures even to say that it is “involved in an obscurity which will never be removed;” but this is an accusation of an inspired writer which only shows for how little inspiration counts with many professedly orthodox today. That there is difficulty in deciding more than one question with regard to it, is quite another matter: the same may be said of multitudes of things in Scripture, which give us needful exercise, and that is all; surely a thing which we cannot expect to be saved from. To say, it cannot be cleared up, is to say, either that Luke meant nothing by it, or meant us to learn nothing (which is practically the same thing), or else that he blundered so painfully as to miss entirely the object for which he has written!

The first question we have to ask is, who is it of whom it is recorded here that “he shaved his head in Cenchrea: for he had -or, had had -a vow”? On the one hand Aquila is the one who stands immediately before; on the other, Paul (it is urged) is the principal subject here, and before the mind of the Spirit all through, rather than Aquila. Both these things, however, may be fully allowed without the consequence which is pressed as following. Paul’s relation to the vow may be primary or secondary; it may be related to him simply as having to do with one of his company who, if not converted by his means, was yet in fullest connection and sympathy with him. It has been rightly noticed also, as it would seem, that in the passage Priscilla being named first brings Aquila into that place in which he would most naturally appear as the maker of the vow. Still, in two of Paul’s epistles (Rom 16:3; 2Ti 4:19) it has been objected, that the same order of the names occurs; and here we may believe that the reason is one of personal character and usefulness, in which the wife may have been in advance of her husband; and though in ver. 2 Aquila has the precedence, this is not at all certain as to ver. 26. We can only say therefore, that according to the structure of the sentence, the maker of the vow would seem to be Aquila.

Another argument to the same end is obvious, that we might more easily understand this vow of Aquila than of Paul. He is introduced to us at Corinth simply as a certain Jew, with whom Paul works because they were of the same trade, not necessarily of the same faith. If he were a late convert, no one could wonder at his having been under a vow when brought to Christ: a vow which may not till now have expired, the shaving of the head, as we naturally judge from the analogy of Nazariteship (though this were not it), took place at the expiration, and not at the commencement. All this would fit together in the simplest manner thus, and provoke no question. It has been said that the record of it would have no value either; but this assuredly is not well considered. A charge against Paul on the part of the Jews was, as we shall soon have witness, that he taught all the Jews among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, nor to walk after the customs (Act 21:21). The evidence of Aquila with his shaven head would be in direct opposition to this.

Let Paul be the subject on the other hand, and there is very great difficulty. It is of no use to urge, as has been done, his purification afterwards at Jerusalem, which was undoubtedly a step taken to conciliate the Christian Jews, and conformable enough to his avowed principle to be to those under the law as under the law, that he might gain those who were under the law. A vow was a voluntary act between the person and God, not required of any, and therefore which could give no offence in its non-observance; there was no breach of law in not assuming it. Aquila might have assumed it in his pre-Christian state, when he would naturally let it run on to its termination and have honored Moses in that which was to him as a Christian a thing indifferent; but how could Paul’s doctrine of being “dead to the law by the body of Christ” (Rom 7:4) consist with the deliberate taking up of that which no conscience of another required, and which, if of his own free choice, would be the going back to build up again the things he had destroyed? Why then should we attribute that to the apostle to which certainly no necessity of the language here obliges us, and for which we have presently to seek all possible excuse in vain? The ethical argument is after all surely the decisive one, unless we are to be content to make an unasked for sacrifice of the apostle’s character to show a liberality which is by no means that, in things that are not our own.

Paul then came with his companions to Ephesus, where he left them; he himself going on. But in the meanwhile he embraced the opportunity which the visit gave him to reason in the synagogue with the Jews, according to his wont. Here he found response in such a way that they would willingly have delayed his departure to minister to their need. But it is indeed strange to find that he is not ready to stay; and why? If the words that are in the common version be really part of the text, it is because he must by all means keep the coming feast at Jerusalem! If the words should not be there, he merely promises, if God will, to return. However this be, Jerusalem is in his heart, as we see by that which follows; although if it be not in the questioned words, the name itself is nowhere found. Indeed, in any case the narrative here is brief and as it were hurried. One cannot see what is really accomplished. Instead of any word about keeping the feast, he runs up from Caesarea, salutes the assembly (we have to infer what assembly, -perhaps to take it as if for him at the moment there were scarcely an assembly elsewhere), yet he does not stay; we do not see what, if anything, is accomplished: the greatly desired visit has a strange unsatisfactoriness about it. It may well be, as we realize from what takes place at a later time, that he cannot stay there; he goes down to Antioch, from whence the Spirit had called him to go forth at first; his second missionary journey is thus over.

In this sudden close of what has been so fruitful and blessed a labor -where neither at Jerusalem or Antioch do we read of anything commensurate with the rest at all -it seems to me that we have the sad foreshadow of that which afterwards closes the active ministry of the great apostle of the Gentiles in a Roman prison. His heart seems breaking over Israel; and Israel alone has no welcome for him. Israel is his betrayer, and the very hope as to her which it seems he cannot resist, but of the fruitlessness of which he has been warned long since, betrays and leads him to disaster. He is in fellowship with the heart at least, if not fully the mind, of that dear Lord and Master, into whose spirit he had drunk so largely. Here his heart yearns with His over Jerusalem. By and by he will have to say with Him, as in the epistle to the Hebrews, “Behold, your house is left unto you desolate!”

This leave-taking of a beckoning field like that of Ephesus, this hurried visit to the unnamed city, from which, after a salutation to the assembly, he is forced away again, is touching indeed. In the near future he is to yield to his affections a costlier sacrifice. For the present he is spared for new fields of labor and large fruit.

Fuente: Grant’s Numerical Bible Notes and Commentary

The foregoing chapter acquainted us with the small success which St. Paul found of his ministry at Athens: upon his preaching Jesus and the resurrection there, the philosophers and wise men mocked and derided him. If natural dispositions and abilities had fitted men for grace, we might have expected the greatest number of converts at Athens, where many were mockers, but very few believers.

Hereupon Paul leaves Athens, and goes to Corinth, a famous city in Achaia; where he meets with more encouragement and better success; for here he gathers a famous church, unto which he wrote two epistles, under the title of the First and Second Epistle to the Corinthians.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul Travelled to Corinth

Luke did not explain why Paul left Athens or how he journeyed on to Corinth ( Act 18:1 ). The apostle may have grown weary of the so called intellectuals of Athens who continually wanted to hear more but refused to obey. The journey of some forty miles could have been made in two days on foot or one day if one sailed. Whichever route they took, the final destination was the city of Corinth.

Corinth was the capital and chief city of Achaia. Achaia is in the area we would now call Greece. Corinth became such an important city because of its location just one and a half miles south of the Isthmus of Corinth. It was able to control that four mile wide neck of land. The city also commanded the eastern port of that isthmus, Cenchreae, which is mentioned in Act 18:18 . To save time and avoid the one hundred fifty miles of dangerous waters around the tip of Greece, ships would unload their goods on one side of the isthmus and have them carried to the other side. Some smaller ships were even pulled across and placed in the water on the other side. Therefore, Corinth was a trading center by land and sea. Of course, it was also strategic militarily speaking.

The Roman minority in Corinth was a strong force in the population, as this was one of the colonies established by Julius Caesar. The commercial prospects caused a large group of Jews to settle in the city. Greeks also played a great role. Because of the seaport and commerce, many other nationalities mixed with the above mentioned major groups.

Corinth was well known for its corruption. Charles Pfeiffer, in Baker’s Bible Atlas, writes, “Greeks, Romans, Jews and adventurers from the entire Mediterranean world came to Corinth for trade and vice in all its forms. ‘To live like a Corinthian,’ became synonymous with a life of luxury and licentiousness.” The immoral nature of the city was added to by the temple of Aphrodite, goddess of love, which was located in Corinth. A thousand priestesses of the goddess served as prostitutes who were available for the free use of temple visitors.

Fuente: Gary Hampton Commentary on Selected Books

Act 18:1. And after these things Paul departed, &c. After having so unsuccessfully preached to the philosophers and others in Athens, the apostle judged it needless any longer to attempt the conversion of men so frivolous, easy, indolent, and wise in their own eyes. He therefore left them as incorrigible, and proceeded forward to Corinth, now become more considerable for the number, learning, and wealth of its inhabitants, than even Athens itself. Corinth was situated on an isthmus, or narrow neck of land, which joined Peloponnesus to Greece. On the east side of the isthmus were the ports of Cenchrea and Schnus, which received the merchandise of Asia, by the Saronic gulf; and on the west side, the port of Lechum received the merchandise of Italy, Gaul, and Spain, by the Crissan gulf. Corinth, being thus conveniently situated for commerce, soon became extremely rich and populous; and being seated on the isthmus which joined Peloponnesus to Greece, it commanded both countries. In the course of the Achan war, the Roman consul, Mummius, burned it to the ground; but Julius Cesar rebuilt it after it had long lain in ashes. When Achaia was made a Roman province, Corinth, becoming the seat of government, soon regained its ancient celebrity, in respect of commerce and riches, but especially in respect of the number and quality of its inhabitants. For, at the time the apostle arrived, it was full of learned men, some of whom taught philosophy, rhetoric, poetry, and painting; others studied these sciences and arts; insomuch that there was no city in Greece where philosophy, and the fine arts, and learning were carried to greater perfection than at Corinth; no city in which there were more men of a cultivated understanding.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XVIII: 1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) After these things Paul departed from Athens, and went to Corinth. This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and gean Sea on the east, it had direct communication with all the great Asiatic cities, and with Rome and the west through the Gulf of Corinth and the Adriatic. It was, therefore, a place of great commercial advantages; and, at the time of Paul’s visit, was the chief city of all Greece. Its advantages for trade had attracted the large Jewish population which the apostle found there.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Acts Chapter 18

At Thessalonica Paul twice received succour from Philippi; at Corinth, where money and commerce abounded, he does not take it, but quietly works with two of his countrymen of the same trade as himself. He again begins with the Jews, who oppose his doctrine and blaspheme. The apostle takes his course with the boldness and decision of a man truly led of God, calmly and wittingly, so as not to be turned aside. He shakes his garments in token of being pure of their blood, and declares that now he turns to the Gentiles according to Isa 49:1-26, taking that prophecy as a command from God.

In Corinth God has much people. He therefore uses the unbelieving indifference of Gallio to defeat the projects and malice of the Jews, jealous as ever of a religion that eclipsed their importance, whatever might be its grace towards them. Paul, after labouring there a long time, goes away in peace. His Jewish friends, Priscilla and Aquila, go with him. He was going himself to Jerusalem. He was also under a vow. The opposition of the Jews does not take away his attachment to his nation-his faithfulness in preaching the gospel to them first-in recognising everything that belonged to them in grace before God. He even submits to Jewish ordinances. Possibly habit had some influence over him, which was not of the Spirit; but according to the Spirit he had no thought of disallowing that which the patient grace of God granted to the people. He addresses himself to the Jews at Ephesus. They are inclined to hear him, but he desires to keep the feast at Jerusalem. Here he is still a Jew with his feasts and vows. The Spirit has evidently introduced these circumstances to give us a true and complete picture of the relationship that existed between the two systems-the degree of freedom from the influence of the one, as well as the energy that established the other. The first remains often to a certain degree, where energy to do the other is in a very high degree. The liberty that condescends to prejudices and habits is not the same thing as subjection to these prejudices in ones own person. In our feebleness the two mingle together; but they are in fact opposed to each other. To respect that which God respects, even when the system has lost all real force and value, if called to act in connection with this system when it is really nothing more than a superstition and a weakness, is a very different thing from putting oneself under the yoke of superstition and weakness. The first is the effect of the Spirit; the last, of the flesh. In us, alas! the one is often confounded with the other. Charity becomes weakness, giving uncertainty to the testimony.

Paul takes his journey; goes up to Jerusalem, and salutes the assembly; goes down to Antioch, and visits again all the first assemblies he had formed, thus binding all his work together-Antioch and Jerusalem. How far his old habits influenced him in his ways of acting, I leave the reader to judge. He was a Jew. The Holy Ghost would have us see that he was as far as possible from any contempt for the ancient people of God, for whom divine favour will never change. This feeling was surely right. It appears elsewhere that he went beyond the limits of the Spirit and of spirituality. Here we have only the facts. He may have had some private reason that was valid in consequence of the position in which he stood. One may be in circumstances which contradict the liberty of the Spirit, and which, nevertheless, when we are in them, have a certain right over us, or exercise an influence which necessarily weakens in the soul the energy of that liberty. We may have done wrong in putting ourselves into those circumstances, but, being in them, the influence is exercised, the rights assert their claim. A man called to serve God, driven out from his fathers house, walks in the liberty of the Spirit. Without any change in his father, he goes into the paternal house: the rights of his father revive-where is his liberty? Or a man possessed of much clearer spiritual intelligence places himself in the midst of friends who are spiritually altogether below him: it is almost impossible for him to retain a spiritual judgment. However it may have been here, the link is now formed voluntarily on the part of him who stood in the place of liberty and grace, and the Christians in Jerusalem remain at the level of their former prejudices, and claim patience and indulgence from him who was the vessel and the witness of the liberty of the Spirit of God.

This, with the supplement of his work at Ephesus, forms the circle of the active labours of the apostle in the gospel, to shew us in him the ways of the Spirit with men.

Fuente: John Darby’s Synopsis of the New Testament

1. After Pauls rejection by the grave council of the Areopagus, leaving Athens, he traveled on southwest eighty miles to the beautiful and magnificent city of Corinth, standing on a rich plain immediately south of the Isthmus of Corinth, separating the Aegean Sea on the east from the Ionian Sea on the west, thus giving the city access through these two seas to the commerce of the world. Consequently, Corinth was the great commercial emporium, not only of Greece but Eastern Europe, becoming immensely wealthy, and at the same time adorned with magnificent temples to the Grecian gods, in splendor and majesty second only to Athens. Corinth was also a grand emporium of Grecian learning. When I was there in 1895, the old site was a great wheat-field, except a small dirty village hugging the base of the Acrocorinthus, New Corinth on the railroad, three miles distant on the Ionian Sea, containing about five thousand, and rapidly growing. Paul was evidently much discouraged over his failure at Athens, rejected by the council of the Areopagus, even though he quoted their own poets, Aratus of Tarsus and Cleanthus of Troas. Pauls condemnation of the splendid, gorgeous and universal idolatry of Athens, along with his advocacy of the purely spiritual worship of the true God, and especially his doctrine of the resurrection of the dead, utterly disgusted the profound philosophy of the cultured Athenians. Now how much better will it be at Corinth, almost the peer of Athens in the artistic display, intellectual and polytheistic idolatry? Therefore he goes back to his old trade of manufacturing tents out of goats hair-a very lucrative employment in the great East, where millions spend all their lives in tents.

Fuente: William Godbey’s Commentary on the New Testament

Act 18:2. Claudius had commanded all jews to depart from Rome. Suetonius says that this was on account of Chrestus, [Christ] who continually excited disturbances. This edict was issued in the ninth year of Claudius, and in the year of the Lord 49. The inference we draw is, that the jews of Rome were playing the same game with the christians that had long been played in Jerusalem; and by consequence, had got themselves, and it is probable, all the christians of Hebrew extraction, banished from the city. See his history of the twelve Csars. Claud. cap. 23. Dion says that Claudius only shut up their places of worship.

Act 18:3. Because he was of the same craft, a tent maker, he abode with them and wrought with his hands. In those warmer climates, the gentry, during the sultry season, had pavillions in their gardens, which in that line gave employment to the people. By a late act of parliament, a clergyman may now hold the plow; but I think only a few of the curates avail themselves of this liberty. The rabbins sometimes had trades. Dr. Lightfoot cites rabbi Juda, the great cabalist, who is called Hhajat, or a craftsman.

Act 18:6. When they opposed themselves and blasphemed, both Paul and Christ; he shook his raiment, and said, your blood be upon your own heads; alluding to the witnesses who were required to lay their hands on the heads of culprits before they were stoned. The words seem to import more than is said, that if the Hebrews had embraced the gospel, the Lord would have preserved them as a nation in wealth, and power, and glory. But that hope was now lost, as indicated in the next words Henceforth I will go unto the gentiles.

Act 18:10. I am with thee. The Lord here most graciously encourages Paul to persevere in his work by three arguments; because he was with him, because no man should hurt him, and because he had much people in Corinth. The pious jews and greeks were numerous; many were disposed to eternal life, and therefore the shepherd must abide by the flock.

Act 18:12. When Gallio was the deputy of Achaia, now an aged, wise, and venerable man. We marvel that a man of his rank should hear causes of so little importance; but such was the character of ancient manners. Gallio, as well as his brother Mela, was brother to the great Seneca, tutor of Nero. All those three illustrious brothers, it would seem, were stoics and infidels, but unfixed and wavering in their minds. Seneca had advised Nero to put his mother Agripina to death, an action which must have grievously afflicted his conscience; and so much so, that he resolved the old Seneca should taste the bitter cup. Something presently happened, and a message was sent to the old philosopher, that he had leave to die! Seneca turned coward. Seneca delayed. Nero hearing that he was still alive, sent an officer to know how long he wished to live. On hearing that, he opened the veins of his hands and feet, and died, in his hundred and twentieth year. Jerome gives us certain letters which passed between St. Paul and Seneca, which are named by Eusebius, by Augustine, and others, and presumes that the apostle became known to that philosopher while Gallio was in power; but doubts are entertained of the authenticity of those letters. Senecas atheism probably contributed to the ruin of Nero, and the miseries of the empire; and yet he wavered about infidelity. He writes to Polybuis, Ne ita invideris fratri tuo, quiescit tandem liber, tandem tutus, tandem est eternus Fruitur nunc aperto liber clo. Be not so depressed about your brother; he has gained at length the place of freedom, safety, and eternal repose. He now enjoys a spacious and open heaven.

Act 18:21-23. He sailed from Ephesus, landed at Csarea, and when he had gone up to Jerusalem and saluted the church, and had recited to them what God had wrought in all the Grecian provinces, as he had in chapter 15., related the work in all Proconsular Asia, he took his grand northern circuit to visit the churches in Antioch, Galatia, and Phrygia, and then, as in Act 18:24, came to Ephesus again. Old Phrygia is not in the map of Pauls travels, because the Romans had divided it into smaller provinces, as stated in chap. Act 16:6. What a journey; a third journey of two thousand miles! We can only repeat our regrets that we have no journal of a man, who in labours was more abundant than all his brethren. But after the churches were once planted, his labours in preaching, and his pastoral discipline might have much similarity of character. Nevertheless, a journal of Paul would be in estimation above all gems. Usher places this journey in the fifty fifth year of Christ.

Act 18:24. A certain jew, named Apollos, born at Alexandria. There was in Ephesus a little synagogue of Johns disciples, who did not forsake judaism, but kept up the institutions of John the baptist. This young man, it is likely, had joined them, or some branch of Johns disciples in some other city, as in the following chapter. To him the good family showed the old testament full of Christ, as first predicted to suffer for our sins, and then to enter into his glory: Act 17:3.

REFLECTIONS.

We may here remark, the great love that St. Paul had to the gospel of Christ. He wrought with his hands, both here and elsewhere; the rabbins enjoined every man to have some trade, for no man in the vicissitudes of life can be sure of fortune. He laboured to set an example to the flock, for many invidious jews were ready to suggest that he preached Christ for money. Paul did this to cut off occasion from those that sought occasion. He and Barnabas were the only apostles that worked; and this did not degrade them, as most of the rulers of the synagogues had some trade or business. But his working was small; we find him making excursions through Achaia. Ministers however, who have full employment, must not serve tables, but wholly devote themselves to their work; and this apostle asserts their full right to live by the ministry. 1Co 9:14.

We must admire the plain dealing of St. Paul with the incorrigible jews. His preaching in the synagogue was clear and conclusive; he showed the old testament to be full of Jesus. His sufferings for Christ were great; his labours were indefatigable, and distinguished by piety, morality, and a zeal correspondent to his mission. Their unbelief therefore had no excuse, and their blasphemy was intolerable. What could he do but charge their blood on their own head, and turn to the gentiles. Let ministers learn of him to deliver their own souls; and if wicked men will pull down vengeance on their own heads, God will spread his work among men of better minds.

Gallio, a wary and prudent Roman, is a model to magistrates in scorning to be the fiery agent of religious persecution: the bar of justice is more concerned with actions than with opinions. Yet in a religious view, had he listened to the gospel, he had been more commendable. We have many Gallios who fill the bench of justice, and some of them men of strong minds; but to use the mild words of the late Mr. Wilberforce, the half of them are but coldly affected to christianity.

We admire the wisdom and care of providence in providing ministers for the work. Apollos had received the baptism and doctrine of John; so had the twelve disciples at Ephesus. He had followed the light; and now, by the sweet and engaging conversation of Aquila and Priscilla, he was introduced into all the glorious mysteries of the gospel of Christ. Thus a most valuable man, adorned with wisdom and eloquence, was added to the church. Let all men therefore honestly follow the light they have, and God in due time will perfect them both in knowledge and love.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Act 18:1-11. Paul at Corinth.Corinth (p. 832), the seat of the Roman proconsul, was to the Christian missionary as good a field as Athens was the opposite. A great seaport, it was much addicted to vice and luxury, and had a very mixed population, as the Corinthian epistles show us, of rich people and poor, of tradesmen and would-be philosophers.

Act 18:2 f. The edict of Claudius (Suet. Claudius, 25) is to be placed in his 9th year, A.D. 49 or 50. We shall see in connexion with Gallio that Pauls arrival in Corinth falls early in 50. Aquila and Priscilla (her name is, for an unknown reason, placed first in Act 18:18 and Act 18:26, also Rom 16:3), were there before him, Jews of the Dispersion like himself, and carrying on the same craft. It was natural that he should live with them and join his forces to theirs in the trade whatever it was.[100] It was important for him to set an example of industry and of independence.

Act 18:4 is an editorial insertion, as Act 18:5 (read with AV, Paul was pressed in spirit) tells us that the effective synagogue preaching did not begin till Silas and Timothy joined him. The tenor of the preaching is different from that at Athens, but Pauls preaching was more than this (1Co 2:2). It is addressed to the Jews in the synagogue, and sets up vehement opposition on their part; Paul then acts according to the principle stated in Act 13:46, and turns to the Gentiles. From 1 Cor. we see that the Corinthian church contained a Jewish element (Act 7:18), but was predominantly Gentile (Act 12:2).

Act 18:7. The opposition decided Paul to change his lodgings; he left the house of Aquila the Jew and went to that of Titus Justus, a Gentile by birth, who had frequented the synagogue. That this house was close to the synagogue would make the breach more marked; the Christian meeting probably took place there. Crispus is mentioned in 1Co 1:14 as an early convert whom Paul himself baptized.

Act 18:9. This promise explains Pauls long residence at Corinth. The attack (Act 18:12-17) did not take place at once. The chronological data in Ac. are satisfactory.

[100] There is some difference of opinion as to the meaning of tent maker, and we should like to know whether Paul sat at his work as a weaver, or stood at a table as an upholsterer (Renan translates tapissier), or cut out at a table and moved about the floor putting the tent together. In Corinth, as a place much concerned with travel, there would be a steady market for tents.

Fuente: Peake’s Commentary on the Bible

Paul leaves Athens and is directed to Corinth, a city as loose and licentious as Athens, but where the gospel nevertheless found a response. There he found a Jew named Aquila who had come with his wife Priscilla from Italy. They had been forced out of Rome by an edict of Caesar against Jews. There is no indication of whether they were Christians at that time, but because Aquila and Paul were both tentmakers, they worked together, Paul staying with the couple in their home. At least they were certainly Christians before Paul left Corinth.

While at Athens there was no mention of Paul’s contact with Jews, at Corinth it is Jews first mentioned, as he reasons in the synagogue, but with Gentiles also, not without some good results.

Silas and Timothy eventually came from Macedonia. During the time Paul was in Athens Timothy had evidently returned to Thessalonica for a time to give needed encouragement to the suffering assembly there (1Th 3:1-3).

When Paul puts the urgency of the truth before the Jews at Corinth, the Jews “opposed themselves:” not only did they oppose Paul, but opposed their own best interests, and added to this blasphemy against the God they professed to serve.

This was decisive. Paul shook his clothing, in picture shaking off any further responsibility to persuade them, and pronounced them responsible for their own destruction. He was clean, that is, he had fulfilled his duty in witnessing to them: he leaves them to their own folly, while announcing his decision to go to the Gentiles. Leaving the synagogue, he goes only next door to the house of Justus, a true worshiper of God.

However, Crispus, chief ruler of the synagogue, with his household, took a stand of faith in Christ, as did many Corinthians, these being baptized. Paul later says that he baptized only Crispus and Gaius of the Corinthian assembly (1Co 1:14): the rest were no doubt baptized by his helpers or local brethren, after they themselves had been baptized.

In contrast to Philippi, Thessalonica, Berea and Athens, Corinth claimed a long protracted stay by Paul and his company. The Lord clearly ordered this, encouraging Paul in a vision to speak plainly, not holding back, promising His protecting hand over him to preserve him from violent persecution, saying that He had many people in that city.

Paul therefore continued eighteen months, teaching the Word of God there. There is no doubt the Corinthian assembly needed solid teaching, for their city was notorious for the careless, licentious living of its inhabitants, and even the assembly later needed the serious reproving and correcting of their condition by Paul’s two letters (1st and 2nd Corinthians).

An attempt by the Jews during this time to have Paul condemned by the Corinthian judicial system was frustrated by God’s having in power a man who was not inclined to listen to nonsense. Of course, Gallio may have had little regard for Jesus, but at any rate he recognized the charge of the Jews to be no proper charge at all, for their accusation was simply that Paul was persuading men to worship God contrary to Jewish law. The charge itself was not true, but whether it was or not, Gallio knew that this had nothing to do with the laws of his own country. Paul was not even called upon to defend himself. The judge summarily dismissed the case by reproving the Jews for their unreasonable ignorance.

The multitude took advantage of this to take sides against the Jews, beating Sosthenes, the chief ruler of the synagogue before the judgment seat. Later Sosthenes is found as a believer (1Co 1:11), but apparently at this time he was opposing Paul. Perhaps his beating was the means God used to awaken him. As to Gallio, this was nothing to him: he was apparently not inclined to be too judicially zealous where Jews were in question.

The opposition having proven ineffective, Paul remained still for a good length of time before sailing to Syria, taking with him Priscilla and Aquila. Because it would seem strange that Paul, with his New Testament knowledge, would make a Jewish vow, some have considered that this must refer to Aquila, who was likely not so mature in the faith of Christ. The Lord Himself had long before warned against making vows (Mat 5:33-37), though this was likely not written by this time. Of course Aquila might have made the vow before his conversion, and cut his hair when the vow came to its conclusion (Cf.Num.6:13-18).

Coming to Ephesus Paul left Priscilla and Aquila there. Only briefly apparently he spoke in the synagogue, reasoning with the Jews. No results of this are mentioned, but being desirous of being present at Jerusalem for an ensuing feast, Paul left in spite of being invited to remain, but promised to return if God so willed. Nothing is said as to whether God was leading him to go to Jerusalem at this time, but landing at Caesarea, he went up to Jerusalem, only briefly visiting the saints before leaving for Antioch.

Paul’s help at Antioch was evidently much more appreciated and profitable than at Jerusalem. He remained some time there before then traveling through all the region of Galatia and Phrygia to confirm the work established there, strengthening the disciples by the ministry of the Word.

After Paul had left Ephesus a Jew named Apollos, born at Alexandria, began to speak in the synagogue. His eloquence and knowledge of the scriptures, together with a fervent spirit, could not but attract attention to his message. His knowledge however did not go beyond what John the Baptist had taught, which called upon Jews to face the fact of their having solemnly broken the law of God and to honestly confess their sins in view of having to face the promised Messiah.

Aguila and Priscilla, hearing him speak, must have been overjoyed to be able to instruct him as to the marvellous sacrificial death of the Lord Jesus, His resurrection and ascension to the right hand of God.

Having fully accepted John the Baptist’s message, Apollos was ready for the matchless grace of the Lord Jesus, the precious answer to the confessed need of his soul and of all mankind, Jews and Gentiles. Clearly also, he was a vessel prepared by God to carry this message of grace to men, particularly the Jews.

Leaving Ephesus, however, he went to Achaia, the southern province of Greece, being given a letter of commendation from the brethren at Ephesus. Here he was of very real help to the disciples, while also speaking with such power as to convince the Jews of the truth of the Messiahship of the Lord Jesus, using the Old Testament scriptures to this worthy end. In this same chapter Paul had planted the assembly at Corinth, now Apollos does the watering (1Co 3:6).

Fuente: Grant’s Commentary on the Bible

Verse 1

Corinth was another of the most celebrated cities of Greece.

Fuente: Abbott’s Illustrated New Testament

18:1 After {1} these things Paul departed from Athens, and came to Corinth;

(1) The true ministers are so far from seeking their own profit, that they willingly depart from what is rightfully theirs, rather than hindering the course of the Gospel in the slightest way.

Fuente: Geneva Bible Notes

Ministry in Corinth 18:1-17

Silas and Timothy had evidently rejoined Paul in Athens (1Th 3:1). Before leaving Athens, Paul sent Timothy back to Thessalonica (1Th 3:2) and Silas back to somewhere in Macedonia (Act 18:5), perhaps Philippi (cf. Php 4:16). Paul entered Corinth without these brethren, but they joined him in Corinth later (Act 18:5; 1Th 3:6).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul’s arrival in Corinth 18:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Corinth, the largest city in Greece at this time, was the capital of the Roman province of Achaia and was a Roman colony. The Romans razed Corinth in 146 B.C., but it was rebuilt a century later in 46 B.C. Its site lay about 50 miles southwest of Athens at a very strategic location. Land traffic from northern Achaia to its southern peninsula, the Peloponnesus, crossed a land bridge very near Corinth. Stevedores hauled smaller ships travelling from one of Corinth’s port towns, Lechaeum on the west or Cenchrea on the east, to the other overland on wooden rollers. They handled the cargoes of larger ships the same way. The distance between the ports was three and a half miles. Sea captains preferred this inconvenience because they did not want to sail 200 miles around dangerous Cape Malea at the southern tip of the Peloponnesus. Consequently Corinth constantly buzzed with commercial activity, and it possessed all the vices that have typically haunted cosmopolitan ports.

"The city was in many regards the best place possible in Greece for making contacts with all sorts of people and for founding a new religious group." [Note: Witherington, p. 538.]

Corinth was about 20 times as large as Athens at this time with a population of over 200,000 inhabitants. [Note: Longenecker, p. 480.] The city was infamous for its immorality that issued from two sources: its numerous transients and its temple to Aphrodite. Aphrodite was the Greek goddess of love, and here devotees promoted immorality in the name of religion. [Note: See Dan P. Cole, "Corinth & Ephesus," Bible Review 4:6 (December 1988):20-25.] Her temple, which boasted 1,000 religious prostitutes, stood on the Acrocorinth, a 1,857-foot flat-topped mountain just outside the city. It is easy to understand why sexual problems plagued the Corinthian church (1 Corinthians 5; et al.).

"Beginning with the fifth century B.C., the verb ’to Corinthianize’ (korinthiazesthai) meant to be sexually immoral, a reputation that continued to be well-deserved in Paul’s day." [Note: Longenecker, p. 480.]

"The reputation of Corinth is illustrated by the fact that the verb "to act like a Corinthian" was used of practicing fornication, and the phrase "Corinthian girls" designated harlots." [Note: Ladd, "The Acts . . .," p. 1158.]

Archaeologists have also discovered the remains of temples to Melkart, the god of sailors, to Apollo, the god of music and poetry, and to Asclepius, the god of healing, and there were others.

When Paul entered Corinth he was fearful (1Co 2:1-5), probably because of the wicked reputation of this city and perhaps because his fellow workers were not with him.

"To move from Athens to Corinth was to exchange the atmosphere of a provincial university city for that of a thriving commercial metropolis . . ." [Note: Neil, p. 194.]

It was as though Paul had left Boston and had landed in Las Vegas.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

6-18

Chapter 13

ST. PAUL IN GREECE.

Act 17:16-18; Act 18:1

THERE are parallelisms in history which are very striking, and yet these parallelisms can be easily explained. The stress and strain of difficulties acting upon large masses of men evolve and call forth similar types of character, and demand the exercise of similar powers. St. Paul and St. Athanasius are illustrations of this statement. They were both little men, both enthusiastic in their views, both pursued all their lives. long with bitter hostility, and both had experience of the most marvellous and hairbreadth escapes. If any reader will take up Dean Stanleys “History of the Eastern Church,” and react the account given of St. Athanasius in the seventh chapter of that work, he will he strikingly reminded of St. Paul in these various aspects, but specially in the matter of his wondrous escapes from his deadly enemies, which were so numerous that at last they came to regard Athanasius as a magician who eluded their designs by the help of his familiar spirits. It was much the same with St. Paul. Hairbreadth escapes were his daily experience, as he himself points out in the eleventh chapter of his Second Epistle to Corinth. He there enumerates a few of them, but quite omits his escapes from Jerusalem, from the Pisidian Antioch, from Iconium, Lystra, Thessalonica. and last of all from Beroea, whence he was driven by the renewed machinations of the Thessalonian Jews, who found out after a time whither the object of their hatred had fled. Pauls ministry at Beroea was not fruitless, short as it may have been. He established a Church there which took good care of the precious life entrusted to its keeping, and therefore as soon as the deputies of the Thessalonian synagogue came to Beroea and began to work upon the Jews of the local synagogue, as well as upon the pagan mob of the town, the Beroean disciples took Paul, who was the special object of Jewish hatred, and despatched him down to the sea-coast, some twenty miles distant, in charge of certain trusty messengers, while Silas remained behind, in temporary concealment doubtless, in order that he might consolidate the Church. Here we get a hint, a passing glimpse of St. Pauls infirmity. He was despatched in charge of trusty messengers, I have said, who were to show him the way. “They that conducted Paul brought him as far as Athens.” His ophthalmia, perhaps, had become specially bad owing to the rough usage the had experienced, and so he could not escape all solitary and alone as he did in earlier years from Damascus, and therefore guides were necessary who should conduct him “as far as the sea,” and then, when they had got that far, they did not leave him alone. They embarked in the ship with him, and, sailing to Athens, deposited him safely in a lodging. The journey was by sea, not by land, because a sea journey was necessarily much easier for the sickly and weary Apostle than the land route would have been, offering, too, a much surer escape from the dangers of pursuit.

The voyage was an easy one, and not too prolonged. The boat or ship in which the Apostle was embarked passed through splendid scenery. On his right hand, as he steered for the south, was the magnificent mountain of Olympus, the fabled abode of the gods, rising a clear ten thousand feet into the region of perpetual snow, while on his left was Mount Athos, upon Which he had been looking ever since the day that he left Troas. But the Apostle had no eye for the scenery, nor had St. Luke a word to bestow upon its description, though he often passed through it, absorbed as they were in the contemplation of the awful realities of a world un-seen. The sea voyage from the place where St. Paul embarked till he came to Phalerum, the port of Athens, where he landed, lasted perhaps three or four days, and covered about two hundred miles, being somewhat similar in distance, scenery, and surroundings to the voyage from Glasgow to Dublin or Bristol, land in both cases being in sight all the time and splendid mountain ranges bounding the views on either side.

St. Paul landed about November 1, 51, at Phalerum, one of the two ports of ancient Athens, the Piraeus being the other, and thence his uncertain steps were guided to the city itself, where he was left alone in some lodging. The Beroean Christians to whom he was entrusted returned perhaps in the same vessel in which they had previously travelled, as the winter season, when navigation largely ceased, was now fast advancing, bearing with them a message to Timothy and Silas to come as rapidly as possible to his assistance, the Apostle being practically helpless when deprived of his trusted friends. At Athens St. Paul for a time moved about examining the city for himself, a process which soon roused him to action and brought matters to a crisis. St. Paul was well used to pagan towns and the sights with which they were filled. From his earliest youth in Tarsus idolatry and its abominations must have been a pain and grief to him; but Athens he found to exceed them all, so that “his spirit was provoked within him as he beheld the city full of idols.” We have in ancient Greek literature the most interesting confirmation of the statement here made by St. Luke. We still possess a descriptive account of Greece written by a chatty Greek traveller named Pausanias, in the days of the Antonines, that is, less than a hundred years after St. Pauls visit, and when Athens was practically the same as in the Apostles day. Pausanias enters into the greatest details about Athens, describing the statues of gods and heroes, the temples, the worship, the customs of the people, bestowing the first thirty chapters of his book upon Athens alone. Pausaniass “Description of Greece” is most interesting to every one because he saw Athens in the height of its literary glory and architectural splendour, and it is specially interesting to the Bible student because it amply confirms and illustrates the details of St. Pauls visit.

Thus we are told in words just quoted that St. Paul found “the city full of idols,” and this provoked his spirit over and above the usual provocation he received wherever he found dead idols like these usurping the place rightfully belonging to the lord of the universe. Now let us take up Pausanias, and what does he tell us? In his first chapter he tells how the ports of Athens were crowded on every side with temples, and adorned with statues of gold and silver. Phalerum, the port where Paul landed, had temples of Demeter, of Athene, of Zeus, and “altars of gods unknown,” of which we shall presently speak. Then we can peruse chapter after chapter crowded with descriptions of statues and temples, till in the seventeenth chapter we read how in their pantheistic enthusiasm they idolised the most impalpable of things: “The Athenians have in the market-place, among other things not universally notable, an altar to Mercy, to whom, though most useful of all the gods to the life of man and its vicissitudes, the Athenians alone of all the Greeks assign honours. And not only is philanthropy more regarded among them, but they also exhibit more piety to the gods than others; for they have also an altar to Shame and Rumour and Energy. And it is clear that those people who have a larger share of piety than others have also a larger share of good fortune.” While again, in chapter 24, dwelling upon the statues of Hercules and Athene, Pausanias remarks, “I have said before that the Athenians, more than any other Greeks, have a zeal for religion.” Athens was, at the time of St. Pauls visit, the leading university of the world, and university life then was permeated with the spirit of paganism, the lovers of philosophy and science delighting to adorn Athens with temples and statues and endowments as expressions of the gratitude they felt for the culture which they had there gained. These things had, however, no charm for the apostle Paul. Some moderns, viewing him from an unsympathetic point of view, would describe him in their peculiar language as a mere Philistine in spirit, unable to recognise the material beauty and glory which lay around. And this is true. The beauty which the architect and the sculptor would admire was for the Apostle to a large extent non-existent, owing to his defective eye-sight; but even when recognised it was an object rather of dislike and of abhorrence than of admiration and pleasure, because the Apostle saw deeper than the man of mere superficial culture and aesthetic taste. The Apostle saw these idols and the temples consecrated to their use from the moral and spiritual standpoint, and viewed them therefore as the outward and visible signs of an inward festering corruption and rottenness, the more beautiful perhaps because of the more awful decay which lay beneath. The glimpses which St. Paul got of Athens as he wandered about roused his spirit and quickened him to action. He followed his usual course therefore. He first sought his own countrymen the Jews. There was a colony of Jews at Athens, as we know from independent sources. Philo was a Jew the authenticity of whose writings, at least in great part, has never been questioned. He lived at Alexandria at this very period, and was sent, about twelve years earlier, as an ambassador to Rome to protest against the cruel persecutions to which the Alexandrian Jews had been subjected at the time when Caligula made the attempt to erect his statue at Jerusalem, of which we have spoken in a previous chapter. He wrote an account of his journey to Rome and his treatment by the Emperor, which is called “Legatio ad Caium,” and in it he mentions Athens as one of the cities where a considerable Jewish colony existed. We know practically nothing more about this Jewish colony save what we are told here by St. Luke, that it was large enough to have a synagogue, not a mere oratory like the Philippian Jews. It cannot, however, have been a very large one. Athens was not a seat of any considerable trade, and therefore had no such attractions for the Jews as either Thessalonica or Corinth; while its abounding idolatry and its countless images would be repellent to their feelings. Modern investigations have, indeed, brought to light a few ancient inscriptions testifying to the presence of Jews at Athens in these earlier ages; but otherwise we know nothing about them. The synagogue seems to have imbibed a good deal of the same easy-going contemptuously tolerant spirit with which the whole atmosphere of Athens was infected. Jews and pagans alike listened to St. Paul, and then turned away to their own pursuits. In a city where every religion was represented, and every religion discussed and laughed at, how could anyone be very much in earnest? St. Paul then turned from the Jews to the Gentiles. He frequented the marketplace, a well-known spot, near to the favourite meeting-place of the Stoic philosophers. There St. Paul entered into discussion with individuals or with groups as they presented themselves. The philosophers soon took notice of the new-comer. His manner, terribly in earnest, would soon have secured attention in any society, and much more in Athens, where whole-souled and intense enthusiasm was the one intellectual quality which was completely wanting. For who but a man that had heard the voice of God and had seen the vision of the Almighty could be in earnest in a city where residents, and strangers sojourning there, all alike spent their time in nothing else but either to tell or to hear some new thing? The philosophers and Stoics and Epicureans alike were attracted by St. Pauls manner. They listened to him as he discoursed of Jesus and the Resurrection, the two topics which absorbed him. They mistook his meaning in a manner very natural to the place, strange as it may seem to us. In Athens the popular worship was thoroughly Pantheistic. Every desire, passion, infirmity even of human nature was deified and adored, and therefore, as we have already pointed out, Pity and Shame and Energy and Rumour, the last indeed the most fitting and significant of them all for a people who simply lived to talk, found spirits willing to prostrate themselves in their service and altars dedicated to their honour. The philosophers heard this new Jewish teacher proclaiming the virtues and blessings of Jesus and the Resurrection, and they concluded Jesus to be one divinity and the Resurrection another divinity, lately imported from the mysterious East. The philosophers were the aristocracy of the Athenian city, reverenced as the University professors in a German or Scotch town, and they at once brought the newcomer before the court of Areopagus, the highest in Athens, charged, as in the time of Socrates, with the duty of supervising the affairs of the national religion, and punishing all attacks and innovations thereon. The Apostle was led up the steps or stairs which still remain, the judges took their places on the rock-hewn benches, St. Paul was placed upon the defendants stone, called, as Pausanias tells us, the Stone of Impudence, and then the trial began.

The Athenian philosophers were cultured, and they were polite. They demand, therefore, in bland tones, “May we know what this new teaching is, which is spoken by thee? For thou bringest certain strange things to our ears; we would know, therefore, what these things mean.” And now St. Paul has got his chance of a listening audience. He has come across a new type of hearers, such as he has not enjoyed since those early days of his first Christian love, when, after his escape from Jerusalem, he resided at the university city of Tarsus for a long time, till sought out by Barnabas to come and minister to the crowds of Gentiles who were flocking into the Church at Antioch. St. Paul knew right well the tenets of the two classes of men, the Stoics and the Epicureans, with whom he had to contend, and he deals with them effectually in the speech which he delivered before the court. Of that address we have only the barest outline. The report given in the Acts contains about two hundred and fifty words, and must have lasted little more than two minutes if that was all St. Paul said. It embodies, however, merely the leading arguments used by the Apostle as Timothy or some other disciple recollected them and told them to St. Luke. Let us see what these arguments were. He begins with a compliment to the Athenians. The Authorised, and even the Revised, Version represent him indeed as beginning like an unskilled and unwise speaker with giving his audience a slap in the face. “Ye men of Athens, in all things I perceive that ye are somewhat superstitious,” would not have been the most conciliatory form of address to a keen-witted assembly like that before which he was now standing. It would have tended to set their backs up at once. If we study St. Pauls Epistles, specially his First Epistle to Corinth, we shall find that even when he had to find the most grievous faults with his disciples, he always began like a prudent man by conciliating their feelings, praising them for whatever he could find good or blessed in them. Surely if St. Paul acted thus with believers living unworthy of their heavenly calling, he would be still more careful not to offend men whom he wished to win over to Christ! St. Pauls exordium was complimentary rather than otherwise, bearing out the description which Pausanias gives of the Athenians of his own day, that “they have more than other Greeks, a zeal for religion.” Let us expand his thoughts somewhat that we may grasp their force. “Men of Athens, in all things I perceive that ye are more religious and more devoted to the worship of the deity than other men. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, To the unknown God.” St. Paul here displays his readiness as a practised orator. He shows his power and readiness to become all things to all men. He seizes upon the excessive devotion of the Athenians. He does not abuse them on account of it, he uses it rather as a good and useful foundation on which he may build a worthier structure, as a good and sacred principle, hitherto misapplied, but henceforth to be dedicated to a nobler purpose. The circumstance upon which St. Paul seized, the existence of an altar dedicated to the unknown God, is amply confirmed by historic evidence. St. Paul may have noticed such altars as he passed up the road from Phalerum, where he landed, to the city of Athens, where, as we learn from Pausanias, the next-century traveller, such altars existed in his time; or he may have seen them on the very hill of Areopagus on which he was standing, where, from ancient times, as we learn from another writer, altars existed dedicated to the unknown gods who sent a plague upon Athens. St. Pauls argument then was this. The Athenians were already worshippers of the Unknown God. This was the very deity he came proclaiming, and therefore he could not be a setter forth of strange gods nor liable to punishment in consequence. He then proceeds to declare more fully the nature of the Deity hitherto unknown. He was the God that made the world and all things therein. He was not identical therefore with the visible creation as the Pantheism of the Stoics declared; but gave to all out of His own immense fulness life and wealth, and all things; neither was He like the gods of the Epicureans who sat far aloof from all care and thought about this lower world. St. Paul taught Gods personal existence as against the Stoics, and Gods providence as against the Epicureans. Then he struck straight at the root of that national pride, that supreme contempt for the outside barbaric world, which existed as strongly among these cultured agnostic Greek philosophers as among the most narrow, fanatical, and bigoted Jews: “He made of one every nation of men for to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after Him, and find. Him.” A doctrine which must have sounded exceeding strange to these Greeks accustomed to despise the barbarian world, looking down upon it from the height of their learning and civilisation, and regarding themselves as the only favourites of Heaven. St. Paul proclaims on the Hill of Mars Christian liberalism, the catholic and cosmopolitan character of the true religion in opposition to this Greek contempt grounded on mere human position and privilege, as clearly and as loudly as be proclaimed the same great truth at Jerusalem or in the synagogues of the Dispersion in opposition to Jewish exclusiveness grounded on the Divine covenant. St. Paul had grasped the great lesson taught by the prophets of the Old Testament as they prophesied concerning Babylon, Egypt, and Tyre. They proclaimed the lesson which Jewish ears were slow to learn, they taught the Jews the truth which Paul preached to the philosophers of Athens, they acted upon the principle which it was the great work of Pauls life to exemplify, that Gods care and love and providence are over all His works, that His mercies are not restrained to any one nation, but that, having made of one all nations upon the face of the earth, His blessings are bestowed upon them all alike. This truth here taught by St. Paul has been slow to make its way. Men have been slow to acknowledge the equality of all nations in Gods sight, very slow to give up their own claims to exceptional treatment and blessing on the part of the Almighty. The great principle enunciated by the Apostle struck, for instance, at the evil of slavery, yet how slowly it made its way. Till thirty years ago really good and pious men saw nothing inconsistent with Christianity in negro slavery. Christian communions even were established grounded on this fundamental principle, the righteous character of slavery. John Newton was a slave trader, and seems to have seen nothing wrong in it. George Whitefield owned slaves, and bequeathed them as part of his property to be held for his Orphan House in America. But it is not only slavery that this great principle overthrows. It strikes down every form of injustice and wrong. God has made all men of one; they are all equally His care, and therefore every act of injustice is a violation of the Divine law which is thus expressed. Such ideas must have seemed exceedingly strange, and even unnatural to men accustomed to reverence the teaching and study the writings of guides like Aristotle, whose dogma was that slavery was based on the very constitution of nature itself, which formed some men to rule and others to be slaves.

St. Paul does not finish with this. He has not yet exhausted all his message. He had now dealt with the intellectual errors and mistakes of his hearers. He had around him and above him, if he could but see the magnificent figure of Athene, the pride and glory of the Acropolis, with its surrounding temples, the most striking proofs how their intellectual mistakes had led the wise of this world into fatal and degrading practices. In the course of his argument, having shown the nearness of God to man, “In Him we live and move and have our being,” and the Divine desire that man should seek after and know God, he quoted a passage common to several well-known poets, “For we are also His offspring.” This was sufficient for St. Paul, who as we see, in all his Epistles, often flies off at a tangent when a word slips as it were by chance from his pen, leading him off to a new train of ideas. We are the offspring of God. How is it then that men can conceive the Godhead, that which is Divine, to be like unto those gold and silver, brass and marble statues, even though wrought with the greatest possible skill. The philosophers indeed pretended to distinguish between the Eternal Godhead and these divinities and images innumerable, which were but representations of his several characteristics and attributes. But even if they distinguished intellectually, they did not distinguish in practice, and the people from the highest to the lowest identified the idol with the deity itself, and rendered thereto the honour due to God.

St. Paul then proceeds to enunciate his own doctrines. He lightly touches upon, as he did previously at Lystra, {Act 14:16} a subject which neither the time at his disposal nor the position of his hearers would permit him to discuss. He glances at, but does not attempt to explain, why God had postponed to that late date this novel teaching: “The times of ignorance God overlooked; but now He commandeth men that they should all everywhere repent.” This doctrine of repentance, involving a sense of sin and sorrow for it, must have sounded exceeding strange to those philosophic ears, as did the announcement with which the Apostle follows it up, the proclamation of a future judgment by a Man whom God had ordained for the purpose, and authenticated by raising Him from the dead. Here the crowd interrupted him. The Resurrection, or Anastasis, which Paul preached was not then a new deity, but an impossible process through which no man save in fable had ever passed. When the Apostle got thus far the assembly broke up. The idea of a resurrection of a dead man was too much for them. It was too ludicrous for belief. “Some mocked: but others said, We will hear thee again of this matter,” and thus ended St. Pauls address, and thus ended too the Athenian opportunity, for St. Paul soon passed away from such a society of learned triflers and scoffers. They sat in the seat of the scorner, and the seat of the scorner is never a good one for a learner to occupy who wishes to profit. He felt that he had no great work to do in such a place. His opportunity lay where hearts were broken with sin and sorrow, where the burden of life weighed upon the soul, and men heavy laden and sore pressed were longing for a real deliverance and for a higher, nobler life than the world could offer. His work, however, was not all in vain, nor were his personal discussions and his public address devoid of results. The Church of Athens was one of those which could look back to St. Paul as its founder. “Not many wise after the flesh were called” in that city of wisdom and beauty, but some were called, among whom was one of those very judges who sat to investigate the Apostles teaching: “But certain clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.” And this Church thus founded became famous; Dionysius the Areopagite became afterwards a celebrated man, because his name was attached some five centuries later to a notorious forgery which has played no small part in later Christian history. Dionysius was the first bishop of the Athenian Church according to the testimony of another Dionysius, Bishop of Corinth, who lived in the middle of the second century, while persons were yet living who could remember the Areopagite. He was succeeded by Publius, who presided over the Church at an important period of its existence. The Emperor Hadrian came to Athens, and was charmed with it about the year 125 A.D. At that time the Athenian Church must have included among its members several learned men; for the two earliest “Apologies” in defence of Christianity were produced by it. The Athenian Church had just then been purified by the fiery trials of persecution.

Quadratus and Aristides stood forth to plead its cause before the Emperor. Of Quadratus and his work we know but little. Eusebius, the great Church historian, had, however, seen it, and gives us (“H.E.,” 4:3) a brief abstract of it, appealing to the miracles of our Saviour, and stating that some of the dead whom Christ had raised had lived to his own time. While as for Aristides, the other apologist, his work, after lying hidden from the sight of Christendom, was printed and published last year, as we have told in the former volume of this commentary. That “Apology” of Aristides has much important teaching for us, as we have there tried to show. There is one point, however, to which we did not allude. The “Apology” of Aristides shows us that the Athenian Church accepted in the fullest degree and preserved the great Pauline doctrine of the freedom and catholic nature of Christianity. In the year 125 Judaism and Christianity were still struggling together within the Church in other places; but at Athens they had clean separated the one from the other. Till that year no one but a circumcised Jewish Christian had ever presided over the Mother Church of Jerusalem, which sixty years after the martyrdom of St. Peter and St. Paul preserved exactly the same attitude as in the days of James the Just. The Church of Athens, on the other hand, as a thoroughly Gentile Church, had from the first enjoyed the ministry of Dionysius the Areopagite, a Gentile of culture and education. He had been attracted by the broad liberal teaching of the Apostle in his address upon Mars Hill, enunciating a religion free from all narrow national limitations. He embraced this catholic teaching with his whole heart, and transmitted it to his successors, so that when some seventy years later a learned Athenian stood forth in the person of Aristides, to explain the doctrines of the Church, contrasting them with the errors and mistakes of all other nations, Aristides does not spare even the Jews. He praises them indeed when compared with the pagans, who had erred on the primary questions of morals; but he blames them because they had not reached the final and absolute position occupied by the Christians. Listen to the words of Aristides which proclaim the true Pauline doctrine taught in St. Pauls sermons, re-echoed by the Epistles, “Nevertheless the Jews too have gone astray from accurate knowledge, and they suppose in their minds that they are serving God, but in the methods of their service, their service is to angels and not to God, in that they observe Sabbaths and new moons, and the passover, and the great fast, and the fast and circumcision, and cleanness of meats,” words which sound exactly the same note and embody the same conception as St. Paul in his indignant language to the Galatians: {Gal 4:9-11} “Now that ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly elements, whereunto ye desire to be in bondage over again? Ye observe days, and months, and seasons, and years. I am afraid of you, lest by any means I have bestowed labour upon you in vain.”

St. Paul did not stay long at Athens. Five or six weeks perhaps, two months at most, was probably the length of his visit, time enough just for his Beroean guides to go back to their own city two hundred miles away, and forward their message to Thessalonica fifty miles distant, desiring Timothy and Silas to come to him. Timothy, doubtless, soon started upon his way, tarried with the Apostle for a little, and then returned to Thessalonica, as we learn from 1Th 3:1 : “When we could no longer forbear, we thought it good to be left at Athens alone, and sent Timothy to establish you and comfort you.” And now he was again all alone in that scoffing city where neither the religious, moral, nor intellectual atmosphere could have been pleasing to a man like St. Paul. He quitted Athens therefore and came to Corinth. In that city he laboured for a period of a year and a half at least; and yet the record of his brief visit to Athens, unsuccessful as it was so far as immediate results are concerned, is much longer than the record of his prolonged work in Corinth.

Now if we were writing a life of St. Paul instead of a commentary on the history told us in the Acts, we should be able to supplement the brief narrative of the historical book with the ample details contained in the Epistles of St. Paul, especially the two Epistles written to Corinth itself, which illustrate the life of the Apostle, his work at Corinth, and the state of the Corinthians themselves prior and subsequent to their conversion. A consideration of these points would, however, lead me to intrude on the sphere of the commentator on the Corinthian Epistles, and demand an amount of space which we cannot afford. In addition, the three great biographies of St. Paul to which we have so often referred-Lewins, Farrars, and that of Conybeare and Howson-treat this subject at such great length and with such a profusion of archaeological learning as practically leave a fresh writer nothing new to say in this direction. Let us, however, look briefly at the record in the Acts of St. Pauls work in Corinth, viewing it from the expositors point of view. St. Paul went from Athens to Corinth discouraged, it may have been, by the results of his Athenian labours. Opposition never frightened St. Paul; but learned carelessness, haughty contemptuous indifference to his Divine message, the outcome of a spirit devoid of any true spiritual life, quenched his ardour, chilled his enthusiasm. He must indeed have been sorely repelled by Athens when he set out all alone for the great capital of Achaia, the wicked, immoral, debased city of Corinth. When He came thither he united himself with Aquila, a Jew of Pontus, and Priscilla, his wife, because they were members of the same craft. They had been lately expelled from Rome, and, like the Apostle, were tent-makers: for convenience sake therefore, and to save expense, they all lodged together. Here again St. Paul experienced the wisdom of his fathers training and of the Rabbinical law, which thus made him in Corinth, as before in Thessalonica, thoroughly independent of all external circumstances, and able with his own hands to minister to his bodys wants. And it was a fortunate thing too for the gospels sake: that he was able to do so. St. Paul never permits anyone to think for a moment that the claim of Christs ministry for a fitting support is a doubtful one. He expressly teaches again and again, as in 1Co 9:1-27., that it is the Scriptural as well as rational duty of the people to contribute according to their means to the maintenance of Christs public ministry. But there were certain circumstances at Thessalonica, and above all at Corinth, which made St. Paul waive his just claim and even cramp, limit, and confine his exertions, by imposing on himself the work of earning his daily food. Thessalonica and Corinth had immense Jewish populations. The Jews were notorious in that age as furnishing the greatest number of impostors, quack magicians, and every other kind of agency which traded upon human credulity for the purpose of gain.

St. Paul was determined that neither Jew nor Gentile in either place should be able to hinder the work of the gospel by accusing him of self-seeking or covetous purposes. For this purpose he united with Aquila and Priscilla in working: at their common trade as tentmakers, employing the Sabbath days in debating after the usual fashion in the Jewish synagogues; and upon ordinary days improving the hours during which his hands laboured upon the coarse hair cloth of which tents were made, either in expounding: to his fellow-workmen the glorious news which he proclaimed or else in meditating upon the trials of his converts in Macedonia, or perhaps, most of all, in that perpetual communion with God, that never-ceasing intercession for which he ever found room and time in the secret chambers of the soul. St. Pauls intercessions, as we read of them in his Epistles, were immense. Intercessory prayers for his individual converts are frequently mentioned by him. It would have been impossible for a man so hard. pressed with labours of every kind, temporal and spiritual, to find place for them all in formal prayers if St. Paul did not cultivate the habit of ceaseless communion with his Father in heaven, perpetually bringing before God those cases and persons which lay dearest to his heart. This habit of secret prayer must be the explanation of St. Pauls widespread intercessions, and for this reason. He commends the same practice again and again to his converts. “Pray without ceasing” is his language to the Thessalonians. {1Th 5:17} Now this could not mean, prolong your private devotions to an inordinate length, because great numbers of his converts were slaves who were not masters of their time. But it does mean cultivate a perpetual sense of Gods presence and of your own communion with Him, which will turn life and its busiest work into a season of refreshing prayer and untiring intercession.

Meanwhile, according to Act 18:5, Silas and Timothy arrived from Macedonia, bringing contributions for the Apostles support, which enabled him to fling himself entirely into ministerial and evangelistic work. This renewed activity soon told. St. Paul had no longer to complain of contemptuous or listless conduct, as at Athens. He experienced at Jewish hands in Corinth exactly the same treatment as at Thessalonica and Beroea. Paul preached that Jesus was the Christ. The Jews blasphemed Him, and called Him accursed. Their attitude became so threatening that Paul was at length compelled to retire from the synagogue, and, separating his disciples, Jews and Gentiles alike, he withdrew to the house of one Justus, a man whose Latin name bespeaks his Western origin, who lived next door to the synagogue. Thenceforth he threw himself with all his energy into his work. God too directly encouraged him. The very proximity of the Christian Church to the Jewish Synagogue constituted a special danger to himself personally when he had to deal with fanatical Jews. A heavenly visitor appeared, therefore, to refresh the wearied saint. In his hour of danger and of weakness Gods strength and grace were perfected, and assurance was granted that the Lord had much people in the city of Corinth, and that no harm should happen to him while striving to seek out. and gather Gods sheep that were scattered abroad in the midst of the naughty world of Corinthian life. And the secret vision did not stand alone. External circumstances lent their assistance and support. Crispus, the chief ruler of the synagogue, and his family became converts, and were baptised. Gains and Stephanas were important converts gathered from amongst the Gentiles; so important indeed were these three individuals and their families that St. Paul, turned aside from his purely evangelistic and missionary labours and devoted himself to the pastoral work of preparing them for baptism, administering personally that holy sacrament, a duty which he usually left to his assistants, who were not so well qualified for the rough pioneer efforts of controversy, which he had marked out for himself. And so the work went on for a year and a half, till the Jews thought they saw their opportunity for crushing the audacious apostate who was thus making havoc even among the officials of their own organisation, inducing them to join his Nazarene synagogue. Achaia, of which Corinth was the capital, was a Roman province, embracing, broadly speaking, the territory comprised in the modern kingdom of Greece. Like a great many other provinces, and specially like Cyprus, to which we have already called attention, Achaia was at times an imperial, at times a senatorial province. Forty years earlier it was an imperial province. The Acts describes it as just then, that is, about A.D. 53, a senatorial or proconsular province; and Suetonius, an independent Roman historian, confirms this, telling us (“Claud.,” 25) that the Emperor Claudius restored it to the senate.

Gallio, a brother of the celebrated philosophic writer Seneca, had been sent to it as proconsul, and the Jews thought they now saw their opportunity. Gallio, whose original and proper name was Annaeus Novatus, was a man distinguished by what in Rome was considered his sweet, gentle, and loving disposition. His reputation may have preceded him, and the Jews of Corinth may have thought that they would play upon his easy-going temper. The Jews, being a very numerous community at Corinth had it of course in their power to prove very unpleasant to any ruler, and specially to one of Gallios reputed temper. The Roman governors were invested with tremendous powers; they were absolute despots, in fact, for the time being, and yet they were often very anxious to gain popularity, especially with any troublesome body of their temporary subjects. The Roman proconsuls, in fact, adopted a principle we sometimes see still acted out in political life, as if it were the highest type of statesmanship. They were anxious to gain popularity by gratifying those who made themselves specially obnoxious and raised the loudest cries. They petted the naughty, and they neglected the good. So it was with Pontius Pilate, who perpetrated a judicial murder because it contented the multitude; so it was with Festus, who left an innocent mart in bonds at Caesarea because he desired to gain favour with the Jews; and so too, thought the Jews of Corinth, it would be with Gallio, They arrested the Apostle, therefore, using the messengers of the synagogue for the purpose, and brought him to the proconsular court, where they set him before the bema, or elevated platform, whence the Roman magistrates dispensed justice. Then they laid their formal accusation against him: “This man persuadeth men to worship God contrary to the law”; expecting perhaps that he would be remitted by the proconsul to the judgment and discipline of their own domestic tribunal, even as Pilate said to the Jews about our Lord and their accusation against Him: “Take ye Him, and judge Him according to your law.” But the philosophic brother of the Stoic Seneca had a profound contempt for these agitating Jews. His Stoic education too had trained him to allow external things as little influence upon the mind as possible. The philosophic apathy which the Stoics cultivated must have more or less affected his whole nature, as he soon showed the Jews; for before the Apostle had time to reply to the charge Gallio burst in contemptuously. If it were a matter of law and order, he declares, it would be right to attend to it; but if your complaint is touching your own national law and customs I will have nothing to say to it. And then he commanded his lictors to clear the court. Thus ended the attempt on St. Pauls freedom or life, an attempt which was indeed more disastrous to the Jews themselves than to anyone else; for the Gentile mob of Corinth, hating the Jews, and glad to see them balked of their expected prey, seized the chief accuser Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat; while Gallio all the while cared for none of these things, despising the mob, Jew and Gentile alike, and contemptuously pitying them from the height of his philosophic self-contentment. Gallio has been at all times regarded as the type of the mere worldling, who, wrapped in material interests, cares for nothing higher or nobler. But this is scarcely fair to Gallio. The Stoic philosopher was not dead to better things. But he is the type rather of men who, blinded by lower truths and mere intellectual wisdom, are thereby rendered careless of those spiritual matters in which the souls true life alone consists. He had so thoroughly cultivated a philosophic contempt for the outside world and its business, the sayings and doings, the joys and the sorrows of the puny mortals who fume and strut and fret their lives away upon this earthly stage, that he lost the opportunity of hearing from the Apostles tips of a grander philosophy, a deeper contentment, of a truer, more satisfying peace than was ever dreamt of in stoical speculation. And this type of man is not extinct. Philosophy, science, art, literature, politics, they are all great facts, all offer vast fields for human activity, and all may serve for a time so thoroughly to content and satisfy mans inner being as to render him careless of that life in Christ which alone abideth for evermore.

The attempt of the Jews marked the termination of St. Pauls work in Corinth. It was at least the beginning of the end. He had now laboured longer in Corinth than anywhere else since he started out from Antioch. He had organised and consolidated the Church, as we can see from his Corinthian Epistles, and now he longed once more to visit his old friends, and report what God had wrought by his means during his long absence. He tarried, therefore, yet a while, visiting doubtless, the various Churches which he had established throughout all the province of Achaia, and then, accompanied by a few companions, set sail for Syria, to declare the results of his eventful mission, taking Ephesus on his way. This was his first visit to that great city, and he was probably led to pay it owing to the commercial necessities of Aquila. Lifes actions and deeds, even in the case of an apostle, are moulded by very little things. A glance, a chance word, a passing courtesy, forgotten as soon as done, and life is very different from what it otherwise would have been. And so, too, the tent-making and tent-selling of Aquila brought Paul to Ephesus, shaped the remainder of his career, and endowed the Church with the rich spiritual heritage of the teaching imparted to the Ephesian disciples by word and epistle.

Fuente: Expositors Bible Commentary