7<\/strong>. a certain man’s house, named Justus<\/em> ] He used this house for the purposes of teaching and worship. We may suppose that for his own lodging, he still remained with Aquila and Priscilla. Some MSS. give the name Titus Justus to this man, and the double name is adopted in the Revised Version, but there is good authority for the received text.<\/p>\n one that worshipped God<\/em> ] He was a Proselyte. The word is used of religious proselytes (Act 13:43<\/span>) and of devout Greeks (Act 17:4<\/span>). His house was therefore an appropriate place in which both Jews and Gentiles might meet, and to which Gentiles would be more ready to come than to that of a Jew by birth.<\/p>\n whose house joined hard to the synagogue<\/em> ] It is likely that St Paul, though he came no more to the synagogue at Corinth, chose not to betake himself far away, because he would be ready to receive any of his brethren who might change their feelings and come to him. But we can see how, while his near neighbourhood gave opportunity for this, the meetings of those who came to the synagogue with those who were going to the house of Justus, would be likely to cause bitterness, especially when the number of St Paul’s adherents began to increase, and a ruler of the synagogue was counted among them.<\/p>\n A certain mans house – <\/B>Probably he had become a convert to the Christian faith.<\/P> Joined hard – <\/B>Was near to the synagogue.<\/P><\/p>\n Verse 7<\/span>. And he departed thence<\/B><\/I>] From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus<\/I>, apparently a proselyte of the gate. This person is called Titus<\/I>, and Titus Justus<\/I>, in several MSS. and versions<\/I>.<\/P> <\/p>\n Justus; <\/B>some read Titus, some both Titus and Justus, making Justus a surname, as Act 1:23<\/span>; Col 4:11<\/span>; after the manner of the Romans. <\/P> One that worshipped God; <\/B>had forsaken the polytheism of the heathen. <\/P> <\/p>\n 7, 8. he departed thence, andentered into a certain man’s house, named Justus<\/B>not changinghis lodging, as if Aquila and Priscilla up to this time were with theopponents of the apostle [ALFORD],but merely ceasing any more to testify in the synagogue, andhenceforth carrying on his labors in this house of Justus, which”joining hard to the synagogue,” would be easily accessibleto such of its worshippers as were still open to light. Justus, too,being probably a proselyte, would more easily draw a mixed audiencethan the synagogue. From this time forth conversions rapidlyincreased.<\/P><\/p>\n And he departed thence<\/strong>,….. Not from Corinth, but from the synagogue:<\/p>\n and entered into a certain man’s house named Justus<\/strong>; he did not return to Aquila and Priscilla, because they were Jews, lest he should be thought not to abide by his words, that he would henceforth go to the Gentiles; wherefore as he came out of the synagogue, he turned into a house adjoining to it, which belonged to one Justus: in one copy of Beza’s, and in some others, and in the Vulgate Latin version, he is called “Titus Justus”; and in the Arabic version, “Titus the son of Justus”; the Syriac version only reads “Titus”: whether this is not the same Titus, who afterwards was a companion of the apostle, and to whom he wrote an epistle, may be inquired.<\/p>\n One that worshipped God<\/strong>; a Gentile, but a religious man, such an one as Cornelius: he might be a proselyte either of the gate, or of righteousness; though if he was the same with Titus, he could not be the latter, because he was not circumcised, Ga 2:3<\/span> whose house joined hard to the synagogue; had this man been a Jew, his house might very well have been taken for the house which was<\/p>\n , “near to the synagogue”, in which travellers were entertained, and ate, and drank, and lodged i; and that he was the person appointed to take care of them, and so a very suitable house for Paul, a stranger, to take up his lodging in. The Ethiopic version adds, very wrongly, taking it from the beginning of the next verse, “because he was the ruler of the synagogue”; as if Justus was the ruler of the synagogue; and this the reason why his house was so near; whereas not he, but Crispus, was the ruler, as follows.<\/p>\n i Vid. Maggid Misna in Maimon. Hilchot Sabbat, c. 29. sect. 3. & Gloss. in T. Bab. Pesachim, fol. 10. 1. & in Bava Bathra, fol. 3. 2.<\/p>\n Paul Visits Corinth.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 7 And he departed thence, and entered into a certain man’s<\/I> house, named Justus, one<\/I> that worshipped God, whose house joined hard to the synagogue. 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. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11 And he continued there<\/I> a year and six months, teaching the word of God among them.<\/P> Here we are told,<\/P> I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house<\/I> (Luke x. 7<\/span>), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man’s house, named Justus,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. It should seem, he went to this man’s house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God’s ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God;<\/I> he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man’s house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it,<\/I> which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done.<\/P> II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus<\/I> a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1 Cor. i. 14<\/span>. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, 1 Cor. vi. 11<\/span>, such were some of you), hearing, believed, and were baptized.<\/I> First, they heard, for faith comes by hearing.<\/I> Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed,<\/I> by the power of God working upon them; and, believing,<\/I> they were baptized,<\/I> and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians.<\/P> III. That Paul was encouraged by a vision to go on with his work at Corinth (v.<\/I><\/span> 9<\/span>): The Lord Jesus spoke to Paul in the night by a vision;<\/I> when he was musing on his work, communing with his own heart upon his bed,<\/I> and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him<\/I> delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: “Be not afraid of the Jews;<\/I> though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks;<\/I> but speak, and hold not thy peace;<\/I> let slip no opportunity of speaking to them; cry aloud, spare not.<\/I> Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking” (if I may so say); “do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ.” 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: “Be not afraid, for I am with thee,<\/I> to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee,<\/I> to own what thou sayest, to work with thee, and to confirm the word by signs following.” The same promise that ratified the general commission (Mat 28:19<\/span>; Mat 28:20<\/span>), Lo I am with you always,<\/I> is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: “No man shall set on thee to hurt thee;<\/I> thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution.” He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat,<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>), but, “No man shall set on thee to hurt thee;<\/I> the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi.” Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted.<\/I> Trials shall not last always, Ps. lxvi. 10-12<\/span>. Or we may take it more generally: “No man shall set on thee,<\/I> tou kakosai se<\/B><\/I>–to do evil<\/I> to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee,<\/I>” Psa 23:4<\/span>; Isa 41:10<\/span>. 4. He gave him a prospect of success: “For I have much people in this city.<\/I> Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul.<\/I>” Laos esti moi polys<\/B><\/I>—There is to me a great people here.<\/I> The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works.<\/I> “I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;” whom he did predestinate, those he called. In this city,<\/I> though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people.<\/I><\/P> IV. That upon this encouragement he made a long stay there (v.<\/I><\/span> 11<\/span>): He continued at Corinth a year and six months,<\/I> not to take his ease, but to follow his work, teaching the word of God among them;<\/I> and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ.<\/I> Let Christ’s ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God,<\/I> and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.<\/P> <\/p>\n Titus Justus <\/B> ( <\/SPAN><\/span>). So Aleph E Vulgate, while B has <\/SPAN><\/span>, while most MSS. have only <\/SPAN><\/span>. Evidently a Roman citizen and not Titus, brother of Luke, of Ga 2:1<\/span>. We had Barsabbas Justus (Ac 1:23<\/span>) and Paul speaks of Jesus Justus (Co 4:11<\/span>). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house “joined hard to the synagogue” ( <\/SPAN><\/span>). Periphrastic imperfect active of <\/SPAN><\/span>, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from <\/SPAN><\/span> (<\/SPAN><\/span>, <\/SPAN><\/span> from <\/SPAN><\/span>, joint, and <\/SPAN><\/span>, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.<\/span>). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And he departed thence,”<\/strong> (kai metabas ekeithen) “And moving away (from)thence,” from the synagogue in Corinth, where he had witnessed so fervently; He withdrew, not from Corinth, but from the synagogue, where it appeared he was “casting his pearls before the swine,” Mat 7:6<\/span>.<\/p>\n 2) “And entered into a certain man’s house,”<\/strong>(elthen eis oikian ton) “He went into or entered into the residence of a certain one,” not leaving the home of Aquila and Priscilla, where he resided, but changing the place of his lecturing every sabbath day.<\/p>\n 3) “Named Justus, one that worshipped God “<\/strong> (onomati titou loustou sebomenou ton theon) “Known by name as Titus Justus who was worshipping God continually,” about whom nothing further is known, except that he furnished or opened his home as a place for preaching service, adjacent to the synagogue, where he had lectured until the Jews became blasphemously disturbing when he tried to preach, Act 18:6<\/span>.<\/p>\n 4) “Whose house joined hard to the synagogue.”<\/strong> (hou he oikia en sunomorousa te sunagoge) “Whose house or residence adjoined (was attached to) the synagogue next door.” It was therefore convenient for those proselytes and Jews, yet open to hear the truth about Jesus Christ, and as a Gentile proselyte, his residence would draw a mixed audience more readily than the Jewish controlled synagogue. From this time conversions increased rapidly, confirming that out of persecution and oppression souls are often reached for Christ as at no other time, or under no other circumstances; Note that the persecutions in Acts were almost always followed by conversions, from Pentecost to the Philippian jail Act 16:30-34<\/span>, and to here, Psa 126:5-6<\/span>.<\/p>\n − <\/p>\n 7. Departing thence. Paul did not change his lodging which he had with Priscilla and Aquila, because he was weary of their company; but that he might more familiarly insinuate himself and come in favor with the Gentiles. For I suspect that this Justus, of whom Luke maketh mention, was rather a Gentile than a Jew. Neither doth the highness of the synagogue any whit hinder; for the Jews were scattered abroad, so that they had no certain place of the city to dwell in. Yea, it seemeth that Paul did make choice of the house which did join to the synagogue, that he might the more nettle the Jews. The title and commendation ascribed to Justus confirmeth this opinion; for it is said that he was a worshipper of God. For though the Jews had not sincere religion, yet because they did all profess the worship of God, it might have seemed that godliness took place commonly in all the whole nation. But because it was a rare matter among the Gentiles to worship God if any drew near unto true godliness, he hath this singular testimony given him which is set against idolatry. Also, I think that the Corinthians, of whom Luke speaketh shortly after, were Gentiles. Nevertheless, lest we should think that Paul’s labor was altogether fruitless which he bestowed among the Jews, Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom Paul himself speaketh in the first chapter of the First Epistle to the Corinthians, ( 1Co 1:1<\/span>.) For in his salutation he maketh Sosthenes his fellow in office, after that he saith that he baptized Crispus. I take it that he is called the ruler of the synagogue, not as if he alone did bear rule and had the government, because Sosthenes hath the same title given him shortly after, but because he was one of the chief men. − <\/p>\n (7) And entered into a certain mans house, named Justus.<\/strong>On the name, see Note on Act. 1:23<\/span>. It may be added here that it occurs also in early Christian inscriptions in the Vatican Museum, in one case at the bottom of a glass cup, in the Museo Christiano, <\/em>in conjunction with the name of Timotheus. In some of the better MSS. the name Titus is prefixed to Justus, and it will be noted that both in Act. 1:23<\/span>, and Col. 4:11<\/span>, the latter is used as an epithet after the names of Joseph and of Jesus. It is found by itself in the Jewish cemetery above referred to. (See Note on Act. 18:1<\/span>.) It would be rash to infer from this the identity of this Titus Justus with the Titus of Gal. 2:3<\/span>, as the disciple left in Crete. The name Titus was, like Gaius or Gains, one of the commonest Roman names, and, if the reading be genuine, we may think of the epithet as added to distinguish the Titus of Corinth from his namesake. On the other hand, to state the evidence on both sides fairly, the Titus who appears in 2Co. 2:12<\/span>; 2Co. 7:14<\/span>; 2Co. 8:16<\/span>; 2Co. 8:23<\/span>, was obviously very closely connected with the Church of Corinth, and was not unlikely to be sent to Crete to exercise a mission analogous to that which he had been entrusted with at Corinth, and the combination of the names Timotheus and Justus, above referred to, as equally entitled to reverence, is more intelligible if we assume that the latter name belonged to Titus, and that both stood therefore in the same relation to St. Paul as disciples and friends. In any case the Justus who is here named was, like Titus, an uncircumcised Gentile, attending the synagogue as a proselyte of the gate. Up to this time apparently, St. Paul had been lodging in the house of a Jew, in some region of Corinth analogous to the Ghetto of modern Rome, in the hope of conciliating his brethren according to the flesh. Now, in sight of the wild frenzied fanatics, he goes into a house which they would have shrunk from entering, even though it was next door to the synagogue, and though the man who lived in it was a devout worshipper.<\/p>\n 7<\/strong>. <\/strong> Worshipped God<\/strong> A Gentile who worshipped Jehovah, a devout monotheist. He seems to have been a person of sufficient wealth to afford Paul a spacious room for his congregations. <\/p>\n Hard<\/strong> Near to the synagogue. This house was selected not because <\/em> near the synagogue, but because the house of Justus happened to occupy that position. But it enabled the two congregations to come into comparison as representatives of old Judaism and new Christianity, the “Church” against the “ meeting-house.”<\/p>\n ‘And he departed from there, and went into the house of a certain man named Titus Justus, one who worshipped God, whose house joined hard to the synagogue.’<\/p>\n A God-fearer (one who worshipped God) who lived next door to the synagogue and whose name was Titius Justus, had a large house, and he offered it to Paul for his ministry. He may well have been identical with Gaius (Rom 16:23<\/span>; 1Co 1:14<\/span>), for Gaius is a first name.<\/p>\n Success in preaching to the Gentiles:<\/p>\n v. 7<\/strong>. And he departed thence, and entered into a certain man’s house named Justus, one that worshiped God, whose house joined hard to the synagogue.<\/strong><\/p>\n v. 8<\/strong>. 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.<\/strong><\/p>\n v. 9<\/strong>. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace;<\/strong><\/p>\n v. 10<\/strong>. for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.<\/strong><\/p>\n v. 11<\/strong>. And he continued there a year and six months, teaching the Word of God among them.<\/p>\n <\/strong> Having gone out from there, from the synagogue, having departed, removed himself, from the midst of the blaspheming Jews, Paul was not long at a loss for a suitable meeting-place. He entered at once into the house of one Titus Justus, a God-fearing man, a proselyte, evidently a Roman citizen of some influence and means, through whom Paul could gain access to the educated classes of the city. The action of the Jews, therefore, instead of harming the apostle, redounded to the benefit of the Gospel, as often happens. The location of the house of Justus was also favorable, since it adjoined the synagogue, and was thus convenient of access to both Jews and Greeks. And that not all the Jews joined in blaspheming the Gospel-message is apparent from the fact that the ruler of the Corinthian synagogue, Crispus, in this crisis came forward boldly for the cause of the Lord; he believed on the Lord with his entire house, with all the members of his family and his household, his children and his servants, 1Co 1:14<\/span>. And the movement gained in force, for many of the Corinthians, Gentiles, when they heard the Word, believed on the Lord Jesus Christ and were baptized. The spread of the new faith was gradual, but continuous. The decisive action of Paul in confessing his Lord had not hindered, but furthered the course of the Word. And he was now strengthened in his aggressive labor by a vision by night in which the Lord told him not to be afraid of the continued malicious opposition of the Jews nor of any other danger, but to continue speaking and testifying, and by no means to hold his peace, never to stop. And this command the Lord reinforced by the encouraging promise that He Himself, the almighty God, was with him, and that no one would lay hands upon him to do him harm. Anyone under the protection of the Lord is more secure than if all the armies of the world were summoned and arrayed in his defense. And in Corinth, as the Lord said, He had a great many people who were yet to be gained by the preaching of the Gospel. God knew that His merciful will in their case would be carried out, that they would learn to believe in their Savior Jesus Christ. Thus the Lord, in the midst of the Corinthian people, whose moral plane was as low as that of any city in the empire, had chosen a congregation to be sanctified through the blood of Christ, by faith in His salvation. Christianity here wrought its miracle, as one commentator has it, for in Corinth the Gospel was put to a supreme test, and nowhere did it triumph more gloriously. And though God chiefly chose the lowly among the people, 1Co 1:26-27<\/span>, His call included also men of high station, a Crispus, a Gaius, a Stephanas, and an Erastus, the public treasurer of the city, Rom 16:23<\/span>. With such splendid success attending his labors, Paul dwelt, settled, in Corinth for the time being; he carried on a quiet and settled work of establishing the congregation and seeing it grow in faith and sanctity, his entire stay consuming a year and six months. The Word of the Lord he preached, no foolish fancies of his own imagination or of man’s philosophy; for the latter will never build the Church of Christ, no matter how attractively it may be presented.<\/p>\n Act 18:7<\/span><\/em><\/strong>. <\/strong>Justus,<\/em><\/strong><\/strong> From the account here given of this Justus, he was a devout Gentile,whomSt. Paul now converted through divine grace to Christianity at Corinth. The Jews had, in some places, houses annexed to their synagogues, <\/em>for the entertainment of strangers and travellers: the house of Justus was probably of this kind; and it is likely that the apostle preferred the house of Justus to that of Aquila, because it was so nigh the synagogue, that he might give any of the Jews or Greeks an opportunity, if they pleased, to attend upon him more conveniently, or more privately. <\/p>\n Act 18:7<\/span> . Paul immediately gave practical proof<\/em> of this solemn renunciation of the Jews by departing from the synagogue ( , which Heinrichs and Alford after Calvin explain, contrary to the context, ex domo Aguilae<\/em> ), and went, not into the house of a Jew<\/em> , but into that of a proselyte<\/em> , the otherwise unknown Justus<\/em> , who is not to be identified with Titus (Wieseler). That Paul betook himself to the non-Jewish house nearest<\/em> to the synagogue, is entirely in keeping with the profoundly excited emotion under which he acted, and with his decision of character.<\/p>\n ] to border upon<\/em> , is not found elsewhere; the Greeks use in that sense. Observe, moreover, that a change of lodging<\/em> is not mentioned.<\/p>\n Chapter 66<\/p>\n Prayer<\/p>\n <\/strong><\/p>\n Almighty God, we come to thee in Jesus Christ thy Son, the door that is ever open, and the only door by which men can come to the Father. We bless thee for that open door. May we hasten to it and enter, lest by delay we find that the door is shut when we come! We would ask for large room in thine house, and being in it we would abide there for ev. Who would wish to leave thy table? In our Father’s house there is bread enough and to spare. Once we perished with hunger when we were in a far land, and no man gave unto us; but now we are in our Father’s house, and thou hast said unto us, “Eat and drink abundantly, O beloved, and let your souls delight themselves in fatness.” We wish to come to thee through great increase of faith. Our prayer is that every doubt and hesitation may be destroyed, and that our hearts, being filled with faith and burning with love, may have no question to ask concerning the nearness, the goodness, and the infinite sufficiency of God. Thou knowest what temptations assail us, thou knowest how our hearts are often hardened by unbelief, and thou knowest how our eyes are often blinded because of disobedience. Thou dost receive us in thine house that thou mayest do us good. Thou wilt reply to every heart’s necessity; every life has its own prayer, weak or strong, earthly or full of heavenliness, and thou wilt listen to every heart’s own speech, and answer it with appropriate love. Thou hast called us to growth, and in calling us to growth, thou hast given the sun to warm us, and the rich rains to refresh the roots of our faith. May we accept the gracious gifts of heaven, and answer them by daily increase of strength, and continual growth in loveliness and beauty. We would be strong in the grace that is in Christ Jesus; we would be men of God; we would be thoroughly furnished unto all good works. Our desire, created by thyself, and therefore to be satisfied by thyself alone, is that we may be temples of the Holy Ghost, wise unto salvation, well-instructed in the heavenly testimony, baptized into the very Spirit of Christ, and being filled with his Spirit, to wait in patience, and toil in hopefulness, until the day of maturity and reward. Do thou, by the gracious ministry of the Holy Spirit, work in us all the good pleasure of thy will, and the work of faith with power; may there be no remnant of the old nature left in us. May the city of God within our hearts lie four-square, the length and the breadth and the height of it being equal; so that being perfected according to thy purpose, our life, washed with the blood of Christ, and made to glow by the purifying energy of the Holy Ghost, may be lifted up into heavenly service, and comforted with heavenly rest. We remember because thou dost put it into our hearts the sick, the poor, the wandering, and those that are ill at ease men who cannot find rest at night or work by day; lives that knock at doors that never open; wanderers that search and cry, but never find or hear the friendly voice. Thou knowest those who are on the sea, in trouble and fear. Thou knowest the loved ones from whom we are parted as by the stroke of a sharp knife. They are all present to thee, the good and the bad, the wheat and the tares, those who are nearly angels, and those that are nearly lost. The Lord’s pity weep for them, the Lord’s love go out after them, the Lord’s grace be as a portion of meat in due season to every soul suffering the pain of hunger. What we most need we cannot tell thee in words, but thou readest the speechless prayer. Look upon us. Read our thoughts we cannot speak, and enter into covenant with us, pledging that whatsoever our sin may have been, thy grace is infinitely more, and will surely drown it, as the stone is lost in the sea. What we forget thou wilt remember. If we have omitted from our prayer any name, or life, or interest, thou wilt not omit it from thy love. We give one another to thee standing hand in hand fathers, mothers, children, friends, neighbours, acquaintances, pastor, people standing heart in heart, hand in hand, we say, at the Cross, and in the name of him who died upon it, take us all, love us all, cast none away. Amen.<\/p>\n Act 18:7-11<\/p>\n 7. And he departed thence [from the synagogue,<\/em> where the words of the previous verse were spoken], and went into the house of a certain man named Titus Justus, one that worshipped God [a proselyte], whose house joined hard to the synagogue.<\/p>\n 8. And Crispus [ 1Co 1:14 ], the ruler of the synagogue, believed in the Lord [G. believed the Lord], with all his house; and many of the Corinthians hearing believed, and were baptized.<\/p>\n 9. And the Lord said unto Paul in the night by a vision: Be not afraid, but speak, and not hold thy peace;<\/p>\n 10. For I am with thee, and no man shall set on thee to harm thee, for I have much people in this city.<\/p>\n 11. And he dwelt [G. “tarried,” as Luk 24:49 ] there a year and six months, teaching the Word of God among them [writing thence two Ep. to the Thess., the earliest of all the N. T. writings].<\/p>\n Encouragements Divine and Human<\/p>\n <\/strong><\/p>\n IN the fifth verse we read that “Paul was pressed in the spirit;” in the seventeenth chapter and the sixteenth verse we read that Paul’s “spirit was stirred in him.” In both cases there was a paroxysm. It was not a little transient excitement, or momentary ruffling of the feelings, it was really what we ourselves never feel now agony. He could stand it no longer; his soul was in pain. He would have been more accustomed to it now. Would God we could recall our early enthusiasm, our virgin passion, our first burning hate of sin. We are familiar with it; we pat its black head! There was a time when Paul could not look upon idolatry without his soul writhing in pain, and when he could not look upon Jewish obstinacy and unbelief without his breast heaving with violent paroxysm. We can now drive through whole miles of idolatry, unbelief, worldliness, and sensuality, and sit down at the other end to the smoking feast, as if we had come through hell blindfolded. Familiarity has its acute and terrible danger. Paul was a man of conviction. He really believed in his soul that there was no other name given under heaven among men whereby they could be saved but the name of Christ. That faith will not lodge in the same heart with indifference. That faith wants a whole heart to itself. It says, “If this salvation is worth anything, it is worth everything.” That old martyr-faith is dead.<\/p>\n In the sixth verse we read, “And when they opposed themselves” literally, set themselves in battle array “and blasphemed, he shook his raiment [symbolically], and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.” We do sometimes long to be missionaries; to plough a virgin soil; to name the name of Christ to men for the very first time; to meet men to whom the Gospel would be news.<\/em> Paul did not say he would give up the work. Paul was not the man to lay hold upon the plough of the heavenly kingdom, and to turn back; Paul would not even keep company with a young man who had broken faith with him in the Christian work; so if he himself had at last broken down in the middle of it, surely then the pillars of heaven would have been rottenness, and earth’s base built on stubble! He went clear through with it to the end. The old Paul “such an one as Paul the aged” sat down and said, “I have fought a good fight”; lay back in his bed, and said, “I have finished my course.” Let us never give up the work. We may give up this corner of the vineyard or that; we may leave localities, but we must not leave the Cross. We may turn in vexation of soul from stolid unbelief and preach to ignorant and bewildered heathenism, but do not let the work have less of our energy because we have been disappointed in this or that particular circle.<\/p>\n A little encouragement would cheer us now. One ray of sunlight shooting athwart this gathering gloom would make us young again. Here it is in the seventh verse. Paul departed from that quarter of Corinth, “and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 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.” “One that worshipped God”! Is there any greater phrase in all human speech? Perhaps you are waiting in order to know something about<\/em> God before you worship him. You can never know anything about God except GOD! But the little, inventive, ingenious, industrious, fussy human brain wants to define<\/em> God and classify his attributes, and practise upon him a kind of spiritual vivisection. The firmament will not be taken to pieces! I preach GOD, not some view<\/em> of God. If you begin to have “views” of God, you will begin to have sects and classes, orthodoxies and heterodoxies, divisions, and whole libraries of pamphlets with nothing in them but words. Worship<\/em> is greater than any definition<\/em> of worship. God is the undefinable term. The soul knows him, but cannot get the mouth to speak Him. In this stupendous temple words may soon be lies. What is your feeling? Is there an uprising in your heart that can only say, “Abba!” “Father!” That uprising of the heart is the miracle of Christ, the inward and wondrous working of the Holy Ghost. Why do you not order back your obtrusive intellect, and tell it to be still in the presence of such an experience? Many of us could be almost good if we could hold our tongues! Some of us could almost pray if we were dumb!<\/p>\n When Crispus, the chief ruler of the synagogue, believed, many of the Corinthians thought they would believe too. A quaint commentator has said that great men are the looking-glasses into which ordinary men look to see what they ought to be like. There was much human nature among the Corinthians! It is so with all departments of life and thought. This is not an argument on one side only, but on every side of human life. What we want, then, is courage on the part of those whose influence is legitimately beneficial and extensive. If you, the head of the house, could say, “Let us worship God,” many within the house might respond affectionately and earnestly, “So be it.” We must have leadership may that leadership always be in an upward and solar direction.<\/p>\n A little encouragement now, I say, would come in well. Here it is again in the ninth verse, in another form. “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.” These words express a Divine encouragement; they are addressed to every sincere heart; they were not spoken once for all and limited to a personality and a place, they are spoken from the heavens every day to every earnest labourer. The time of visions has not gone for ev. To-day it is possible to hold heart-to-heart fellowship with God. Even now the spirit can assure itself that it is reading the very will of God and doing the very behest of heaven. Paul was accustomed to visions. The first vision startles a man; the second is expected; the third longed for; and the last hailed with thankfulness and expectation, for it is the vision of heaven the vision of rest. God took the census of Corinth from a religious point of view; he said, “I have much people in this city.” He was going to work miracles in Corinth. Apparently there was not a saint in the whole place. As Athens was “wholly given to idolatry,” so Corinth was, apparently, wholly given to sensuality. We cannot tell where God’s people are. The ancient prophet thought that he alone was left; but God told him that he knew of seven thousand who had not bowed the knee to Baal. Surely there are more good and brave souls and Christ-worshippers and Christ-seekers than we have yet supposed. I see no reason why in the presence of this tenth verse we should not take a more hopeful view of human society. “How can I give thee up?” Even yet he expects some of us to pray; even yet he knows that many of us will come home. The Christian Gospel is not an exclusive one; whoever is excluded from its hospitality is self-expelled. God is looking for his own. He is looking for the religious among the irreligious; and one of the most gracious surprises in store for the Church is that there will be more people in God’s pure home heaven than it may have entered into the most generous human heart to conceive or venture to anticipate.<\/p>\n But the twelfth verse seems to contradict the vision. We no sooner hear of the vision than we learn that “the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, saying, This fellow persuadeth men to worship God contrary to the law.” What a violent transition in personal experience! At night, lost in the ecstasies of Divine fellowship, in the morning dragged before the judgment seat by an incensed mob! Is it thus that Providence contradicts itself? Apparently so, but not really. Good will come out of this evil; character will be developed; friendships will be tested; the way will be broadened and improved, and evil shall be overruled for good.<\/p>\n You may probably have read the “History of Civilization in England,” by Mr. Buckle. Mr. Buckle has, in that most refined and erudite work, made no concealment of his opposition to what are called Christian missions. He refers to certain good-natured and well-intentioned people, whose motives he would not question for a moment, who have gone to distant parts of the world to propagate the Christian faith. He says they bring home, or send home, very interesting reports of spiritual successes gained in the mission-field; but he says he has taken pains to test the accuracy of those reports. He sets side by side along with them the testimony of impartial, independent, well-instructed travellers not religious agents of religious societies and those travellers say in the distinctest terms that whilst many heathen populations have received Christian baptism and taken upon themselves Christian forms of worship, they are destitute of the spirit of Christianity, and if they could be seen, and lived with, by men who believed in missionary reports, those men might very possibly have their faith in missions considerably shaken. How can we, after reading such a testimony, take any part in missionary operations? This, unfortunately for Mr. Buckle’s originality, was recognized in the Bible itself some hundreds of years before he lived. It is beautiful to notice the verdant simplicity of men who have just discovered that converted people nominally converted and baptized people are not angels. They write it in their books as if it were news. They quote from “impartial and independent travellers” as if at last they had found the reality of the case. “Independent travellers” have never written such burning, scorching words against Christian converts as Paul wrote. Mr. Buckle has written most classic and refined English, but he does not touch the moral agony, the sublime vehemence of the Jew, who nearly nineteen hundred years ago wrote words of condemnation regarding Christian converts, which probably are unequalled in the most energetic eloquence of the world. Take Corinth as described by Canon Farrar one of the most learned and eloquent Christian writers and preachers of this day. These are his words: “Corinth was the Vanity Fair of the Roman Empire, at once the London and the Paris of the first century after Christ…. But there was one characteristic of heathen life which would come home to Paul at Corinth with overwhelming force, and fill his pure soul with infinite pain. It was the gross immorality of a city conspicuous for its depravity, even amid the depraved cities of a dying heathenism. Its very name had become a synonym for reckless debauchery…. East and West mingled their dregs of foulness in the<\/em> new Gomorrah of classic culture.” Out of that city Paul brought some converts! But “impartial and independent travellers” testify that they were not angelic in spirit and temper and character! Take ancient Corinth as described by Frederick William Robertson, of Brighton, the prophet and the martyr of his age. These are his words: “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. All Corinth now, in the apostolic time, as in previous centuries, became a proverbial name for moral corruption.” That was the field in which the Apostle Paul had to labour. “Many of the Corinthians hearing, believed and were baptized “; but “impartial and independent travellers” testify that even after that they were not so good as they might have been. Did Paul set them forth to be perfect men? Read his Epistles to the Corinthians. Read above all a passage, the whole of which I dare not read in public Paul’s description of heathenism as given in the first chapter of his Epistle to the Romans, and then say whether any “impartial and independent traveller” is to testify against a man who used such accusatory language. We must not give up missionary work simply because some “impartial and independent travellers” interrupt their geographical business by little scrutinies into the spirit and manners of people who had been baptized into the name of Christ. Let us go to the States the Southern States of America. You talk about Freedom; you boast about Liberty; you have written odes and sonnets and poems of divers length to the Spirit of freedom and liberty. I will show you what it is. Here are some millions of black men who used to be slaves, and at that time the auctioneer who sold them used to give them really very nice characters, spoke of them in really creditable terms, and so put up their price. But now that they have become freed men look at them; lounging about the streets; lying and basking like dogs in the sunshine; going to the tavern; rising late; doing next to nothing that freedom! And yet your poet says <\/p>\n 7 And he departed thence, and entered into a certain man’s<\/em> house, named Justus, one<\/em> that worshipped God, whose house joined hard to the synagogue. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 7. Whose house joined hard to the synagogue<\/strong> ] Quo magis pungeret Iudaeos; <\/em> for this Justus was (likely) a Gentile. But they were toties puncti et repuncti, minime tamen ad resipiscentiam compuncti, <\/em> like those bears in Pliny, they could not be awakened with the sharpest prickles; such a dead lethargy had the devil cast them into. <\/p>\n 7<\/strong> .] In order to shew that he henceforth separated himself from the Jews, he, on leaving the synagogue, went no longer to the house of the Jew Aquila (who appears afterwards<\/em> to have been converted), but to the house of a Gentile proselyte of the gate, close to the synagogue: q. d. ‘in the sight of all the congregation in the synagogue:’ for this seems to be the object in mentioning the circumstance.<\/p>\n Act 18:7<\/span> . , i.e.<\/em> , from the synagogue, cf.<\/em> Luk 10:7<\/span> , “he removed,” Rendall; “he changed his place from the synagogue<\/em> ,” Ramsay: the verb is found three times with in St. Matthew, and in each place “departed” R.V., this gives perfectly good sense: cf.<\/em> Ramsay, Church in the Roman Empire<\/em> , p. 158, and critical note. : if the addition or is correct, there is no need to discuss the possible identification with the companion of St. Paul in Gal 2:1<\/span> , etc.; see Alford and Page, in loco<\/em> , and critical note. The identification was adopted by Chrysostom and Grotius, and for a statement of the evidence on either side see Plumptre, in loco<\/em> . It should be remembered that we have Barsabbas Justus, Act 1:23<\/span> , and Jesus Justus, Col 4:11<\/span> , see also Lightfoot “Acts of the Apostles,” B.D. 2 , i., 32. The house of a proselyte may have been chosen because it offered easy access to those who wished to come, whether Greeks or Hebrews (see Chrysostom’s comment), but in Paul’s thus going into the house of a proselyte hard by the synagogue we may see how his spirit had been stirred. But further: this Titus Justus was evidently a Roman citizen, one of the coloni<\/em> in Corinth, and thus St. Paul would gain access through him to the more educated class in the city, Ramsay, St. Paul<\/em> , p. 256, and “Corinth,” Hastings’ B.D., i. 480. : there is no need to suppose that he left his lodgings with Aquila this house became Paul’s place of meeting (so in Ephesus, cf.<\/em> Act 19:9-10<\/span> ); he had his own synagogue there (Blass); in classics simple verb , ; compound only found here; , Eccl [319] writers.<\/p>\n [319]ccl. ecclesiastical.<\/p>\n Justus. Some texts read Titus, or Titius, Justus. <\/p>\n worshipped. Greek. sebomai. App-137. <\/p>\n God. App-98. <\/p>\n joined hard. Greek. sunomoreo. Only here. <\/p>\n 7.] In order to shew that he henceforth separated himself from the Jews, he, on leaving the synagogue, went no longer to the house of the Jew Aquila (who appears afterwards to have been converted), but to the house of a Gentile proselyte of the gate, close to the synagogue: q. d. in the sight of all the congregation in the synagogue: for this seems to be the object in mentioning the circumstance.<\/p>\n Act 18:7. [, thence) So also ch. Act 19:9.-V. g.]-, of Justus) a Gentile.-, adjoining to) So that those who frequented the synagogue might further [besides] hear the doctrine concerning Jesus Christ.<\/p>\n Justus <\/p>\n Titus Justus. <\/p>\n Justus: Col 4:11 <\/p>\n worshipped: Act 10:2, Act 10:22, Act 13:42, Act 16:14, Act 17:4 <\/p>\n Reciprocal: Isa 56:3 – the son Act 19:9 – he departed<\/p>\n 7<\/p>\n Act 18:7. Paul left the synagogue and went into a nearby house, whose owner was a worshiper of God. (See the note at Mat 2:2 on worship.)<\/p>\n 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. As long as it was possible, Paul seems always to have made the synagogue, or the meeting-place of prayer for the Jews, his centre of work; but this usually, after a time, was closed to him. So at Rome we read of his own hired house; at Ephesus, the school of Tyrannus; at Corinth, it was the house of a proselyte close by the Jews synagogue, where Paul was in the habit of assembling the little Church of Christ, to instruct them in the gospel of his Master. The better MSS. here, instead of Justus, read Titus, or Titius Justus. It is possible this was the Titus (Gal 2:1) who subsequently became the celebrated companion of Paul, and in the end one of his successors in the rule of the churches. In this very uncertain reference we possess the only possible allusion in the Acts to St. Pauls famous companion.<\/p>\n Observe here, 1. That the opposition which St. Paul met with while he lodged in the house of Aquila and Priscilla, moved him to change his quarters, and betake himself to a new lodging: he goes into the house of Justus, by birth a Gentile, but a Jewish proselyte, whose house joined nigh to the synagogue where St. Paul’s preaching work lay, to such as would be willing to hear him. <\/p>\n Observe, 2. The good success which the apostle had in his preaching at Corinth: Crispus the chief ruler of the synagogue, and his household, were brought to believe, and were baptized; after whose example, many of the people in Corinth believed also. Rulers and great men are looking-glasses, in the places where they live, by which many dress themselves.<\/p>\n Observe, 3. That notwithstanding this good success which St. Paul had at Corinth, he seems, through human frailty, to be possessed with fear, and under an apprehension of danger from the Jews, and accordingly has thoughts of leaving the city; against which fears God antidotes him with a gracious promise of his presence with him: Be not afraid, for I am with thee, and no man shall set on thee to hurt thee.<\/p>\n Hence learn, 1. That the best and holiest of God’s saints and servants are sometimes under sad and slavish fears, and prone to be discouraged, when they meet with difficulties in the way of their duty.<\/p>\n 2. That the promise and assurance of God’s gracious presence with them, will raise them up above their fears, and be a sufficient encouragement to them, for their abiding in any place, and amongst any people, let the difficulty or danger be what it will: Be not afraid, for I am with thee, and none shall hurt thee.<\/p>\n Observe, 4. A farther encouragement given by God to the apostle, to continue his ministry still at Corinth: I have much people in this city. That is, here are many souls whom I design effectually to call and bring home by thy ministry: accordingly the apostle continued his ministry among them a year and six months.<\/p>\n Learn hence, That although the ingratitude and perverseness of a people do sadly discourage their ministers, and tempt them to remove from them, yet God encourages them to their duty; that for the malice of some, the salvation of others may not be neglected.<\/p>\n 2. That no opposition must discourage the ministers of God in the way of their duty; God’s servants must not suffer themselves to be outdone by the devil’s slaves, but bear down all opposition made against them, with patience and joyfulness. And notwithstanding all the malicious opposition made by the Jews against the apostle, yet did he continue a year and six months to preach at Corinth.<\/p>\n Christ had a great harvest a-ripening in that city, to be reaped by the apostle’s ministry; and being encouraged with the promise of his protecting presence, he committed himself to the divine care, and the Lord both preserved and succeeded him.<\/p>\n Act 18:7-8. He entered into a mans house, named Justus A Gentile, but a worshipper of the true God: and he preached there, though probably he still lodged with Aquila. He the rather chose to preach in the house of this religious proselyte, because, as it was near the synagogue, such of the Jews as were of a teachable disposition, had thereby an opportunity of hearing him. Accordingly, when he preached in this house, Crispus, the chief ruler of the synagogue, believed Whom Paul baptized; with all his house. And many of the Corinthians The formerly idolatrous inhabitants of the city; hearing The conversion of Crispus, and the preaching of Paul; believed and were baptized Namely, by Silas and Timothy; for the apostle affirms that he baptized none of the Corinthians but Crispus and Gaius, and the household of Stephanus, 1Co 1:14; 1Co 1:16.<\/p>\n See notes on verse 6<\/p>\n Titius Justus-the name is Roman-may have been a God-fearer whom Paul met in the synagogue. He may be the person Paul called Gaius elsewhere (cf. Rom 16:23; 1Co 1:14) since Gaius is a first name and Titius and Justus are given and family names respectively. [Note: William M. Ramsay, Pictures of the Apostolic Church, p. 205, footnote 2; Edgar J. Goodspeed, "Gaius Titius Justus," Journal of Biblical Literature 69:4 (December 1950):382-83.] <\/span><\/p>\n And he departed thence, and entered into a certain [man’s] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue. 7. a certain man’s house, named Justus ] He used this house for the purposes of teaching and worship. We may suppose that for his own lodging, he still remained with … Continue reading “Exegetical and Hermeneutical Commentary of Acts 18:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27523","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27523","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27523"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27523\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27523"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27523"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27523"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
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<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"