18 23<\/strong>. Paul leaves Corinth to go into Syria, halting a short time at Cenchrea and somewhat longer at Ephesus. He lands at Cesarea, goes up to Jerusalem and from thence to Antioch, and after a time departs on his third missionary journey<\/p>\n 18<\/strong>. And Paul after this tarried there yet a good while<\/em> ] Lit. many days<\/strong>. This appears to be after the appearance before Gallio. We are told (Act 18:11<\/span>) that he settled quietly for a year and six months. Then came an opportunity of attacking him on Gallio’s arrival. Of this the Jews tried to avail themselves, and when their attempt was at an end, the Apostle had another time of peace among his converts. So that the whole stay in Corinth extended over more than a year and a half.<\/p>\n sailed thence into<\/em> (better, for<\/strong>) Syria<\/em> ] We have no motive given why the Apostle at this time sailed back. Some have suggested that he was carrying a contribution to the brethren in Jerusalem. It is clear that when the return was resolved on, he wished to reach Jerusalem as soon as possible, for he declined to tarry in Ephesus even though his preaching was more readily received there than by the Jews in many other places. It may have been the wish to fulfil his vow, which could only be brought to its conclusion by a visit to the temple in Jerusalem.<\/p>\n having shorn his head in Cenchrea: for he had a vow<\/em> ] We can observe all through the narrative of the Acts that St Paul, although the Apostle of the Gentiles, did not cease to regard the festivals and ceremonies of the Jews in things which did not militate against the Christian liberty. For some reason, either during sickness or in the midst of his conflict at Corinth, he had taken a vow upon himself of the nature of the Nazarite vows (Num 6:1-21<\/span>). This could only be brought to its fitting close by a journey to Jerusalem to offer up the hair, which it was a part of the vow, to leave uncut. At Jerusalem when the ceremony was completed the head was shaven (see Act 21:24<\/span>), but it seems to have been allowed to persons at a distance to cut the hair short and to bring that with them to the temple and offer it up when the rest was shaven. This appears to be what St Paul did at this time, at Cenchre, before starting on the voyage to Syria. The Greek word for “having shorn” stands in the original next to Aquila, and some have contended from this that it was he who had the vow, and cut his hair. They have pointed out also that the order of the names “Priscilla and Aquila” seems to have been adopted purposely to make this connexion of words possible. But the name of the wife stands before that of her husband in Rom 16:3<\/span>; see also 2Ti 4:19<\/span>; and may have been so placed because by her zeal she made herself a very conspicuous member of the Church wherever she lived. But it seems very unlikely that all this detail of a vow and its observance would be so prominently mentioned in connexion with Aquila, who played but a small part in St Luke’s history; while it is a most significant feature in the conduct of St Paul that he so oft conformed to Jewish observances.<\/p>\n And sailed thence into Syria – <\/B>Or set sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, Act 18:21<\/span>.<\/P> Having shorn his head – <\/B>Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connection evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers. The Vulgate refers it to Aquila, the Syriac to Paul.<\/P> In Cenchrea – <\/B>Cenchrea was the eastern port of Corinth. A church was formed in that place, Rom 16:1<\/span>.<\/P> For he had a vow – <\/B>A vow is a solemn promise made to God respecting anything. The use of vows is observable throughout the Scripture. Jacob, going into Mesopotamia, vowed one-tenth of his estate, and promised to offer it at Bethel to the honor of God, Gen 28:22<\/span>. Moses made many regulations in regard to vows. A man might devote himself or his children to the Lord. He might devote any part of his time or property to his service. The vow they were required sacredly to observe Deu 23:21-22<\/span>, except in certain specified cases they were permitted to redeem what had been thus devoted. The most remarkable vow among the Jews was that of the Nazarite, by which a man made a solemn promise to God to abstain from wine, and from all intoxicating liquors, to let the hair grow, not to enter any house polluted by having a dead body in it, or to attend any funeral. This vow generally lasted eight days, sometimes a month, sometimes during a definite period fixed by themselves, and sometimes during their whole lives. When the vow expired, the priest made an offering of a he-lamb for a burnt-offering, a she-lamb for an expiatory sacrifice, and a ram for a peace-offering. The priest then, or some other person, shaved the head of the Nazarite at the door of the tabernacle, and burnt the hair on the fire of the altar. Those who made the vow out of Palestine, and who could not come to the temple when the vow was expired, contented themselves with observing the abstinence required by the Law, and cutting off the hair where they were. This I suppose to have been the case with Paul. His hair he cut off at the expiration of the vow at Cenchrea, though he delayed to perfect the vow by the proper ceremonies until he reached Jerusalem, Act 21:23-24<\/span>. Why Paul made this vow, or on what occasion, the sacred historian has not informed us, and conjecture, perhaps, is useless. We may observe, however:<\/P> (1) That if was common for the Jews to make such vows to God, as an expression of gratitude or of devotedness to his service, when they had been raised up from sickness, or delivered from danger or calamity. See Josephus, i. 2, 15. Vows of this nature were also made by the Gentiles on occasions of deliverance from any signal calamity (Juvenal, Sat., 12, 81). It is possible that Paul may have made such a vow in consequence of signal deliverance from some of the numerous perils to which he was exposed. But,<\/P> (2) There is reason to think that it was mainly with a design to convince the Jews that he did not despise their law, and was not its enemy. See Act 21:22-24<\/span>. In accordance with the custom of the nation, and in compliance with a law which was not wrong in itself, he might have made this vow, not for a time-serving purpose, but in order to conciliate them, and to mitigate their anger against the gospel. See 1Co 9:19-21<\/span>. But where nothing is recorded, conjecture is useless. Those who wish to see the subject discussed may consult Grotius and Kuinoel in loco; Spencer, De Legibus Hebrae., p. 862; and Calmets Dictionary, Nazarite.<\/P> <\/p>\n Act 18:18-23<\/span><\/p>\n And Paul after this tarried there a good while.<\/em><\/p>\n<\/p>\n Preparing for labour<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Paul has conquered his position in Corinth. He seemed to have acquired a right to remain there. And after tarrying a good while he took his leave of the brethren. This is a new tone. Paul has not often gone away from a city in this quiet, friendly manner. His going out has often been amidst tumult and battle. But now he must take leave of the brethren. He had shorn his head in Cenchrea: for he had a vow. The great liberalist in the Church was also addicted to Levitical obedience. Paul maintained a hard discipline over himself, and therefore could afford to be very liberal towards other people. The vow could only be completed in the metropolis. It was permitted by the Nazarite law for a man whose hair had grown long under the necessity of the vow to cut off his hair, but he must keep it and take it up to Jerusalem and burn it in the temple at the appointed hour in the appointed fire. Think of Paul doing that. We can trust that man. We feel that a man so honest in a matter so comparatively trifling is likely to be severely true in matters of larger breadth. It is thus we must judge one another. Men cannot, perhaps, understand the articles of our theological belief, but they can understand our temper, our honesty over the counter. If they find us faithful in little things they must reason that we are faithful also in greater things.<\/p>\n 2. <\/strong>Paul came to Ephesus, and finding that he had a little margin of time said he would look into the synagogue and reason with the Jews. That is how Paul kept holiday. He does not want to look at anything in the city of Ephesus–famed in a country famous for great cities. But the woods around Ephesus are beautiful–why not drive through them? Imagine Paul driving through a pine wood for the purpose of sniffing the scented air! He lived in the synagogue; the Jews were the mountains he wanted to see, and the obstinacy of the unbelieving heart was the only field in which he cared to take holiday. At Ephesus he met with an unwonted reception (Act 18:20<\/span>). We have seen how these Jews hated him, banishing him from their cities; but at Ephesus he meets with another reception. Is the devil playing a trick here? Was there an attempt here to keep him from Jerusalem, whither he must go to accomplish his vow? We cannot tell; but Paul bade them farewell, saying (Act 18:21<\/span>). Did they want him to return? He will come back; for he has his greatest day yet before him!<\/p>\n 3. <\/strong>In Act 18:22<\/span> are the saddest words in the Acts. Paul going back to Jerusalem for the fourth time! The Church will wait for him; will pray with him; will hold a great banqueting day after a spiritual fashion, for the noblest of her warriors has returned, and his speech will be a recital of battles fought and won. Paul went up to Jerusalem and saluted the Church. That is all! Paul went up to Jerusalem and made his bow. Paul was never greater than when he held his tongue, and left the dignitaries to perish in their own vanity. What a time they might have had had they gathered around the warrior and said, Show us your wounds and scars, and tell us what news there is from the seat of war. But no. Paul was a liberal thinker; Paul had protested against the Judaising teachers; Paul had committed a great offence by claiming liberty in Christ for Gentile believers; and some men cannot forgive. Do not blame them until you have blamed a flint for not bleeding. Did Paul change his faith or his policy because of this metropolitan coldness? No; having played the gentleman where he rather would have displayed the Christian, he went down to Antioch; and after he had spent some time there, etc. He was more at home among the Gentiles. Paul made short work of his visit to the Church in Jerusalem, for the door was shut and the key was lost; but when he came to Antioch he said, this is home. We cannot live on ceremony, on dignity: we cannot be happy where persons do but touch us with the tips of their fingers, intimating thereby that they would rather not touch us at all; but only live in love, in mutual trust, in mutual prayer. But at Jerusalem they were too orthodox to be Christians. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n Apostolic earnestness<\/strong><\/p>\n Paul constitutionally was an earnest man. Every chapter in his life before, and after, his conversion shows him to be a man whose purposes were made red hot with the passion of an ever-glowing nature. His earnestness is here seen–<\/p>\n 1. <\/strong>His adieu to his brethren at Corinth. He took his leave of the brethren. He entered this Paris of the old world to fight the battles alone, and the antagonism was immense; and he left it with numerous converts and a prosperous Church. The members of that Church were his brethren: he loved them. The two letters which he afterwards wrote to them show the depth of his affection. Yet he leaves them at the call of duty.<\/p>\n 2. <\/strong>His separation from his dearest companions at Ephesus–Priscilla and Aquila. It must have been not a little painful to a man of Pauls tender sensibilities, to separate from those with whom he had been so closely and so lovingly connected.<\/p>\n 3. <\/strong>His departure from Ephesus in opposition to the earnest request of his friends (verse 20). Whosoever loveth father and mother more than Me, is not worthy of Me. Paul proved himself worthy of Christ.<\/p>\n 1. <\/strong>He felt that Gods will called him to Jerusalem now. I must by all means keep this feast. He had no doubt about the Divine will upon this point, and hence he was prepared to make any sacrifices to carry it out.<\/p>\n 2. <\/strong>He was willing to return to Ephesus, if it were Gods will. Consecration to the Divine will, which was the very spirit of his life, was the philosophy of his greatness. Deo volente. <\/em>This should always be the devout proviso in all our plans. Conclusion: The following remarks of Gerok are worth quoting:<\/p>\n 1. <\/strong>No hostile hatred restrains him where the Lord sends him (verse 19).<\/p>\n 2. <\/strong>No brotherly love retains him when the Lord calls him away (verse 20).<\/p>\n 3. <\/strong>No place is too distant to him; he hastens when the Spirit draws him thither (verse 21).<\/p>\n 4. <\/strong>No place is too pleasant to him; he takes his leave when the Lord cannot use him there (verse 22). I must go to Jerusalem, the watchword of a pilgrim of God, by which he breaks through all the temptations of the world, in love and suffering, from friend and foe. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n Apostolic principles<\/strong><\/p>\n The <\/em>apostles had no elaborate inspired code drawn up for their guidance as, e.g., <\/em>Moses had. In the latter case the minuteness of the instruction precluded the possibility of mistake; in the former they had to depend almost exclusively on the inscrutable guidance of the Holy Spirit. Our Lord had laid down as a general rule Go ye into all the world; for particular conformity to this rule in the multitudinous instances in which it had to be applied they had to depend upon the inspire d direction of their own common sense. And so in endeavouring to ascertain the principles of apostolic procedure for modern use we have to carefully study a typical tract of apostolic work. Such we have here. Here we see underlying apostolic procedure–<\/p>\n Ministerial labour<\/strong><\/p>\n Having shorn his head in Cenchrea: for he had a vow<\/strong>.—<\/em><\/p>\n Pauls vow<\/strong><\/p>\n The grammatical structure of the Greek sentence makes it possible to refer the words to Aquila as well as Paul, but there is hardly the shadow of a doubt that the latter is meant.<\/p>\n 1. <\/strong>If Aquila had taken the vow he too would have had to go to Jerusalem instead of remaining at Ephesus.<\/p>\n 2. <\/strong>The language of James (Act 21:23-24<\/span>) implies a conviction, as resting on past experience, that St. Paul would willingly connect himself with those who had such a vow. It remains to inquire as to–<\/p>\n 1. <\/strong>The strong feeling of thankfulness for deliverance from danger, following upon fear which, as in nearly all phases of the religious life, has been the chief impulse out of which vows have grown. We have seen the fear, and the promise, and the deliverance, in the record of St. Pauls work at Corinth, and the vow of self-consecration, for a season, to a life of special devotion was the natural result. St. Paul had not learnt to despise or condemn such expressions of devout feeling.<\/p>\n 2. <\/strong>His desire to be all things to all men, and, therefore, as a Jew to Jews (1Co 9:20<\/span>). A Nazarite vow would testify to all his brethren by blood that he did not despise the law himself nor teach other Jews to despise it. Such a vow, involving, as it did for a time, a greater asceticism than that of common life, furnishes a link in the succession of thoughts in 1Co 9:22-25<\/span>, between the apostles being made all things to all men and his keeping under his body, and bringing it into subjection. (Dean Plumptre.<\/em>)<\/p>\n Verse 18<\/span>. And Paul – tarried<\/B><\/I> there <\/B>yet a good while<\/B><\/I>] The persecuting Jews plainly saw, from the manner in which the proconsul had conducted this business, that they could have no hope of raising a state persecution<\/I> against the apostles; and the laws provided so amply for the personal<\/I> safety of every Roman citizen that then were afraid to proceed any farther in their violence. It would not be unknown that Paul was possessed of the right<\/I> of Roman citizenship<\/I>; and therefore his person was sacred as long as he did nothing contrary to the laws<\/I>.<\/P> <\/P> It is probable that at this time Paul stayed, on the whole, as Corinth, about two years.<\/P> <\/P> Having shorn<\/B><\/I> his <\/B>head in Cenchrea<\/B><\/I>] But who was it that shore his head? Paul<\/I> or Aquila<\/I>? Some think the latter, who had bound himself by the Nazarite vow, probably before he became a Christian; and, being under that vow, his conscience would not permit him to disregard it. There is nothing in the text that absolutely obliges us to understand this action as belonging to St. Paul<\/I>. It seems to have been the act of Aquila alone; and therefore both Paul and Priscilla are mentioned before Aquila; and it is natural to refer the vow to the latter. Yet there are certainly some weighty reasons why the vow should be referred to St. Paul, and not to Aquila; and interpreters are greatly divided on the subject. Chrysostom, Isidore of Seville, Grotius, Hammond, Zegerus,<\/I> Erasmus, Baronius, Pearce, Wesley<\/I>, and others, refer the vow to Aquila.-Jerome, Augustin, Bede, Calmet, Dodd, Rosenmuller<\/I>, and others, refer it to St. Paul. Each party has its strong reasons-the matter is doubtful-the bare letter of the text determines nothing: yet I cannot help leaning to the latter opinion. Perhaps it was from feeling the difficulty of deciding which<\/I> was under the vow that the AEthiopic<\/I> and two Latin<\/I> versions<\/I>, instead of , having shaved<\/I>, in the singular, appear to have read , they shaved<\/I>; and thus put both Paul<\/I> and Aquila<\/I> under the vow.<\/P> <\/P> Cenchrea<\/I>. This was a port on the east<\/I> side of the isthmus of Corinth, opposite to the Lecheum<\/I>, which was the other port on the west<\/I>. And it is likely that it was at Cenchrea<\/I> that St. Paul took shipping for Syria, as it would be more convenient her him, and a shorter passage to embark at Cenchrea<\/I>, in order to go by the AEgean<\/I> Sea to Syria, than to embark at the Lecheum<\/I>, and sail down into the Mediterranean. This isthmus is generally described now as dividing the Gulf of Lepanto<\/I>, on the west<\/I>, from the Gulf of Engia,<\/I> or Eginaon, on the east<\/I>.<\/P><\/p>\n A good while; <\/B>a year and a half in all, as some think, which is mentioned Act 18:11<\/span>, by a prolepsis; or, besides that year and a half there spoken of. <\/P> Took his leave of the brethren; <\/B>ordering every thing as if he were to have taken his last farewell of them, as it fell out accordingly: howsoever, holy men live in a constant expectation of their dissolution. <\/P> Priscilla and Aquila:<\/B> that the wifes name is here put before the husbands, have caused various conjectures; and it is observed, that in St. Pauls Epistles, whereas there are three times only mention of them both together, viz. Rom 16:3<\/span>; 1Co 16:19<\/span>; 2Ti 4:19<\/span>, the wifes name is twice placed first, to show, that in Christ Jesus there is neither male nor female, <\/I>Gal 3:28<\/I><\/span>. <\/P> Cenchrea; <\/B>which was a town at the entering into the haven belonging to Corinth, Rom 16:1<\/span>. <\/P> For he had a vow; <\/B>to wit, St. Paul had; and therefore had shaven his head, according unto the law, Num 6:18<\/span>. To the Jews he became as a Jew. <\/P> <\/p>\n 18. Paul . . . tarried . . . yet agood while<\/B>During his long residence at Corinth, Paul plantedother churches in Achaia (2Co 1:1<\/span>).<\/P> then took . . . leave of thebrethren, and sailed . . . into<\/B>rather, “for” <\/P> Syria<\/B>to Antioch, thestarting-point of all the missions to the Gentiles, which he feels tobe for the present concluded. <\/P> with him Priscilla andAquila<\/B>In this order the names also occur in Ac18:26<\/span> (according to the true reading); compare Rom 16:3<\/span>;2Ti 4:19<\/span>, which seem to implythat the wife was the more prominent and helpful to the Church. Silasand Timotheus doubtless accompanied the apostle, as also Erastus,Gaius, and Aristarchus (Act 19:22<\/span>;Act 19:29<\/span>). Of Silas, as Paul’sassociate, we read no more. His name occurs last in connection withPeter and the churches of Asia Minor [WEBSTERand WILKINSON]. <\/P> having shorn <\/B>his<\/B><\/I>head in Cenchrea<\/B>the eastern harbor of Corinth, about ten milesdistant, where a church had been formed (Ro16:1<\/span>). <\/P> for he<\/B>Paul. <\/P> had a vow<\/B>That it wasthe Nazarite vow (Nu 6:1-27<\/span>)is not likely. It was probably one made in one of his seasons ofdifficulty or danger, in prosecution of which he cuts off his hairand hastens to Jerusalem to offer the requisite sacrifice within theprescribed thirty days [JOSEPHUS,Wars of the Jews,<\/I> 2.15.1]. This explains the haste with whichhe leaves Ephesus (Ac 18:21<\/span>),and the subsequent observance, on the recommendation of the brethren,of a similar vow (Ac 21:24<\/span>).This one at Corinth was voluntary, and shows that even in heathencountries he systematically studied the prejudices of his Jewishbrethren.<\/P><\/p>\n And Paul after this tarried there yet a good while<\/strong>,…. A year and a half, as in Ac 18:11<\/span> for this insurrection might follow immediately upon the vision the apostle had; and who by that was encouraged to continue in this city, notwithstanding the treatment he met with; he not doubting of the promise of God, and of his power and faithfulness to fulfil it, though this was a trial of his faith and constancy:<\/p>\n and then took his leave of the brethren<\/strong>; whom he had been instrumental in the conversion of, and had established and confirmed in the faith; and having now done his work in this place, at least for the time present, he takes his leave of them and departs:<\/p>\n and sailed thence into Syria<\/strong>; or towards Syria, for he took Ephesus by the way, which was in Asia, and stopped there a little while:<\/p>\n and with him Priscilla and Aquila<\/strong>; whom he had met with at Corinth, and with whom he had lodged and wrought at his trade, Ac 18:2<\/span><\/p>\n Having shorn his head in Cenchrea<\/strong>; which some understand not of Paul, but of Aquila, who is the last person spoken of; and the Ethiopic version reads in the plural number, referring this to both Priscilla and Aquila, “and they had shaved their heads, for they had a vow”; and so it was read in a manuscript of Baronius, and Bede observes, that it was read in like manner in some copies in his time; but the more authentic reading is in the singular number, and is more generally understood of the Apostle Paul; who being about to go into Judea, to the Jew became a Jew, that he might gain some: Cenchrea, where this was done, was a sea port belonging to the Corinthians, on the east of the Isthmus, as Lechea was on the west; according to Pliny x, there were two gulfs, or bays, to the Isthmus, the one he calls the Corinthian bay, and others the Crissean and Alcyonian bay, and Golfo de Petras; the other the Saronic bay, now called Golfo de Engia; Lechea was in the Corinthian bay, and Cenchrea in the Saronic bay; and both belonged to Corinth, and were the bounds of the Straights; the space between them was the Isthmus, which consisted of about five miles; and so Pausanias says y, the Isthmus of the Corinthians is washed on both sides by the sea; on one side at Cenchrea, and on the other at Lechea, and this makes the island a continent; and likewise Philo z giving an account of a voyage of Flaccus says, that passing over the Ionian gulf, he came to the sea (or shore) of Corinth ——- and going over the Isthmus from Lechea, to the opposite sea, he came down to Cenchrea, a seaport of the Corinthians; of which Apuleius a gives this account:<\/p>\n “this town is a most noble colony of the Corinthians, it is washed by the Aegean and Saronic sea, where there is a port, a most safe receptacle for ships, and very populous.”<\/p>\n Hither the apostle came from Corinth to take shipping, and from hence he sailed to Syria, as before observed: it has its name either from millet, for “Cenchros” signifies “millet”; and “Cenchrias” is “bread made of millet”; or from the bird “Cenchris”, which is a kind of hawk; [See comments on Ro 16:1]<\/span>.<\/p>\n For he had a vow<\/strong>; this, some think, could not be the vow of the Nazarites, for then he should have stayed till he came to Jerusalem, and have shaved his head at the door of the tabernacle of the congregation, and cast the hair into the fire, under the pot in which the peace offerings were boiled b; though he that vowed in the country, was not obliged to this: others think it was such an one as the Jews in travelling used, that they would not shave till they came to such a place; and so the apostle had made a vow that he would shave at Cenchrea; and accordingly did; but this is not likely, that the apostle should make a vow upon so light an occasion: others that it refers to his going to Jerusalem, to keep the feast there, Ac 18:21<\/span> and so these think the words are a reason, not of his shaving of his head, but of his sailing to Syria; the first is most probable, that it was a Nazarite’s vow; see<\/p>\n Ac 21:24<\/span>.<\/p>\n x Nat. Hist. l. 4. c. 4. y Corinthiaca sive, l. 2. p. 86. z In Flaccum, p. 987. a Metamorphos. l. 10. in fine. b Misn. Nazir, c. 6. sect. 8. Maimon. & Bartenora in ib. Bemidbar Rabba, sect. 10. fol. 201. 3.<\/p>\n Paul’s Visit to Ephesus and Jerusalem.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 18 And Paul after this<\/I> tarried there<\/I> 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<\/I> head in Cenchrea: for he had a vow. 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20 When they desired him<\/I> to tarry longer time with them, he consented not; 21 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. 22 And when he had landed at Csarea, and gone up, and saluted the church, he went down to Antioch. 23 And after he had spent some time there,<\/I> he departed, and went over all<\/I> the country of Galatia and Phrygia in order, strengthening all the disciples.<\/P> We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is,<\/P> I. Paul’s departure from Corinth, v.<\/I><\/span> 18<\/span>. 1. He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio’s brother, which some of the ancients speak of. After this he tarried there yet a good while,<\/I> some think, beyond the year and a half<\/I> mentioned, v.<\/I><\/span> 11<\/span>. While he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them. 3. He took with him Priscilla and Aquila,<\/I> because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow.<\/I> Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite’s head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled<\/I> (Num 6:9<\/span>; Num 13:18<\/span>), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (v.<\/I><\/span> 2<\/span>), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (Act 21:24<\/span>; Act 21:26<\/span>), not only in compliance for a time with the Jews, to whom he became as a Jew<\/I> (1 Cor. ix. 20<\/span>), that he might win upon them,<\/I> but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amos ii. 11<\/span>), and were very much the glory of Israel<\/I> (Lam. iv. 7<\/span>), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself.<\/P> II. Paul’s calling at Ephesus,<\/I> which was the metropolis of the Lesser Asia, and a sea-port. 1. There he left Aquila and Priscilla;<\/I> not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus,<\/I> Rom. xvi. 3<\/I><\/span>. 2. There he preached to the Jews in their synagogue;<\/I> though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue,<\/I> not as a hearer, but as a preacher, for there he reasoned with the Jews.<\/I> Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill. 3. The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (v.<\/I><\/span> 20<\/span>): They desired him to tarry longer with them,<\/I> to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them. 4. Paul would not stay with them now: He consented not; but bade them farewell.<\/I> He had further to go; he must by all means keep this feast at Jerusalem;<\/I> not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent. 5. He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you,<\/I> but he inserts that necessary proviso, if God will.<\/I> Our times are in God’s hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me<\/I> (ch.<\/I><\/span> xvi. 7<\/span>); this was included in Paul’s case; not only if providence permit, but if God do not otherwise direct my motions.<\/P> III. Paul’s visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. 1. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus<\/I> (v.<\/I><\/span> 21<\/span>), Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>In his noble defiance of danger. The Jews had made insurrection with one accord against him, and he must have felt, even after Gallio had refused to entertain their malignant purposes, their ire was still all aflame. Yet he quits not the scene of duty. Paul tarried there yet a good while. His sympathy with Christ and the Divine purpose raised him above the fear of all danger.<\/p>\n
II. <\/strong>In his surrender of friendship.<\/p>\n
III. <\/strong>In his consecration to duty.<\/p>\n
I. <\/strong>Perseverance where circumstances were propitious. The action of Gallio, whatever we may think of the man and his motives, were wholly favourable to Paul. The Jews mere silenced, and would give no further trouble; and the gospel, in the estimation of the populace, would have at least quasi proconsular sanction. Neither Jew nor heathen would venture to attack it after this. And so Paul tarried at Corinth a good while, founding the Church, and confirming the Thessalonians by two epistles. Where, as was the ease formerly at Philippi and afterwards at Ephesus, the circumstances were unpropitious, it was manifestly both the duty and the interest of the apostle to leave.<\/p>\n
II. <\/strong>Fidelity to previously registered vow. Whether the making of the vow was wise may be open to question, but we are precluded from discussing this by ignorance of all the circumstances. Still it is hard to overlook the fact of Pauls indifference to the ceremonial law, and the fact that Pauls continuance in Corinth might have prevented the evils which necessitated the first Epistle to the Corinthians. But Paul being a man of one idea, it was necessary that that one idea should be carried out. And so the vow made at Corinth must be fulfilled at Jerusalem. But Ephesus lay on the route, the work at which eventually compensated for absence from Corinth.<\/p>\n
III. <\/strong>Seizure of every opportunity of extending Christs kingdom. Accompanying his friends, whom business probably took to Ephesus, he embraced the opportunity of preaching Christ in the synagogue. He had well earned a period of leisure after his arduous and anxious toils at Corinth, and doubtless he regarded his journey to Jerusalem in the light of a holiday. But the recreations Of earnest Christian workers are utilised in the service of Christ. It was not much that Paul could do during his brief stay at Ephesus, but he was at least able to lay a foundation on which he afterwards built.<\/p>\n
IV. <\/strong>Dependence upon Divine providence (verse 21). If God will was the one unfailing rule with the apostle, in both personal and ministerial matters. Hence his unfailing confidence, courage, and sense of security. If God be for us, who can be against us? If God open a path who can stand in the way? God did not will that he should go to Ephesus (Act 16:6<\/span>); but He willed that remarkable series of circumstances which opened up Greece to Christianity. St. Paul on his way back from Jerusalem would find that God willed him to evangelise Ephesus, and directly or by deputies to found the seven Churches of Asia.<\/p>\n
V. <\/strong>Profitable economy of time. There was scant opportunity for service at Jerusalem, so he wasted no time there. There was little sympathy with the great missionary at headquarters, so, having completed his vow and saluted the Church, he repaired to congenial Antioch, from which he received, seemingly, a similar missionary impulse to that which preceded his first journey.<\/p>\n
VI. <\/strong>Following up of results (verse 23; cf. <\/em>Act 16:6<\/span>). (J. W. Burn.<\/em>)<\/p>\n<\/p>\n
I.<\/strong> <\/em><\/strong>Where do they work? When the Lord shows a way and opens a door.<\/p>\n
II. <\/strong>How do they work? With unwearied zeal, but with humble attention to the intimations of the Lord.<\/p>\n
III. <\/strong>For what do they work? Not for their own glory and gain, but for the kingdom of God and the salvation of men. (K. Gerok.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The nature and conditions of the vow. There can be no doubt that the vow was that of the temporary Nazarite (Num 6:1-21<\/span>). 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<\/span>, who are completing their vow, shave <\/em>their heads. Here a different word (shorn) is used, which is contrasted with shaving in 1Co 11:6<\/span>. 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 (verse 21) to keep the coming feast at Jerusalem.<\/p>\n
II. <\/strong>Pauls motives.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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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