Acts 18

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 33 2 8 0 0 18. The Second Missionary Journey, part 4) 18:1 22) and The Third Missionary Journey, part 1) 18:23 28) ) Outline (continued)) 18:1 17 2. Corinth ) 18:1 3 a. Tentmaker ) 18:4 8 b. Preacher ) 18:9 11 c. Visionary ) 18:12 17 d.

Accused ) 18:18 22 D. Return to Antioch ) 8:23 21:16 VIII. The Third Missionary Journey ) 18:23 28 A. To Ephesus ) ) ) ) 2. Corinth) 18:1 17) 18 1 After this, Paul left Athens and went to Corinth. 2 And he met a certain Jew called Aquila, a native of Pontus, who had recently come from Italy with his wife, Priscilla, because Claudius had commanded all the Jews to leave Rome. Paul came to them, 3 and because he was of the same trade, he stayed with them.

He worked, for they were tentmakers by trade.) 4 Paul was reasoning in the synagogue every Sabbath, trying to persuade both Jews and Greeks. 5 When Silas and Timothy came down from Macedonia, Paul began to devote himself completely to preaching, testifying to the Jews that Jesus was the Christ. 6 But when the Jews resisted and insulted him, he shook out his garments and said to them, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. 7 And he left from there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8 Crispus, the leader of the synagogue, with his entire household believed in the Lord. And when they heard him, many Corinthians believed and were baptized.) 9 The Lord spoke to Paul in a vision at night: Do not be afraid, but continue to speak and do not be silent. 10 For I am with you, and no one is going to attack you to harm you, because I have many people in this city. 11 Paul stayed there a year and a half, teaching the word of God among them.) 12 While Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him before the judgment seat. 13 They said, This man persuades the people to worship God contrary to the law. 14 When Paul was about to open his mouth, Gallio said to the Jews: If it were a matter of a certain misdeed or serious crime to you Jews, I would be justified in accepting your complaint. 15 But if these are questions about words, names, and your own law, you look after it yourselves. I am unwilling to be a judge of these matters. 16 He drove them away from the judgment seat. 17 And they all took hold of Sosthenes, the leader of the synagogue, and began to beat him in front of the judgment seat. But these things were of no concern to Gallio.) ) In Paul s day, Corinth, not Athens, was the capital of Achaia (Greece). As was his custom, Paul went primarily to principal cities and capitals.

From Athens he traveled to the west-southwest for some fifty miles and within a day or two arrived in Corinth. Here he found lodging with a husband and wife who were tentmakers.) a. Tentmaker) 18:1 3) 1. After this, Paul left Athens and went to Corinth. 2. And he met a certain Jew called Aquila, a native of Pontus, who had recently come from Italy with his wife, Priscilla, because Claudius had commanded all the Jews to leave Rome. Paul came to them, 3. and because he was of the same trade, he stayed with them.

He worked, for they were tentmakers by trade.) Initially Paul received the urgent call to help the Macedonians (16:9), but because of persecution he traveled to Athens. When he realized that his work in Athens was stymied, he looked to Corinth, with a population estimated at two hundred thousand. Situated at the isthmus that divides the Peloponnesus from the mainland, Corinth became a thriving commercial center with a harbor at each end of the isthmus. Goods were transported from one harbor to the other along a specially constructed stone corridor. About two miles north of Corinth was the harbor of Lechaeum, which accommodated ships to and from Italy, Spain, and North Africa. The harbor of Cenchrea was located seven miles east of Corinth and facilitated sea traffic to and from Egypt, Phoenicia, and Asia Minor.

From Paul s perspective, Corinth was an ideal mission center from which the gospel could spread by seafarers to east and west.) Corinth had enjoyed its golden age in the seventh century before Christ. Rivalry between Athens and Corinth contributed to a decline that was hastened by the Peloponnesian War (431 404 b.c.). Almost three centuries later, the Romans conquered Corinth. When a revolt broke out against Rome in 146 b.c., the Roman general Lucius Mummius had all the male inhabitants of Corinth killed and its women and children sold as slaves.) In 46 b.c., Julius Caesar gave Corinth the name Colonia Laus Julia Corinthiensis (the Corinthian colony is Julian praise), caused many Roman freedmen to take up residence there, and made Latin its official language (Greek was the common language). His successor, Augustus, made Corinth the capital of the province Achaia (27 b.c.). The commercial interests of Corinth once again flourished and attracted many Jews, who constructed a synagogue in this city.) The residents of Corinth worshiped Aphrodite, the goddess of love, and under the guise of religion engaged in unrestrained immorality.

Corinth had a sizable number of temple prostitutes, who were in the employ of the religious authorities of the city. Throughout the Mediterranean world the expression to Corinthianize (to live immorally) became a byword. In God s plan, Corinth was the place where Paul had to preach the gospel and establish a church.) When Paul arrived in Corinth, he presumably sought contact with the local synagogue authorities and found lodging with a Jew named Aquila and his wife, Priscilla.��1�� The name Aquila is Latin for eagle, and Priscilla is a diminutive form of Prisca, which in Latin means ancient or elderly. Aquila was a native of the province of Pontus in Asia Minor, but had moved to Rome. He and his wife were tentmakers who fashioned small tents out of leather, linen, or cloth woven from goats hair. Travelers made use of this type of tent.��2�� Paul, in his extensive travels, perhaps used these tents; certainly he knew how to make them.) 1 1 2 8 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” Paul, Aquila, and Priscilla had more in common than being Jews and knowing the trade of tentmaking. All three were Christians. Aquila and Priscilla had recently come to Corinth from Rome, for the emperor Claudius had expelled the Jews from the imperial city in a.d. 49. The Roman historiographer Suetonius writes that Claudius expelled the Jews because they were continually rioting at the instigation of Chrestus. ��3�� We suspect that he misspelled the name of Christ, which to him was meaningless. He also thought that Christ was personally present in Rome to instigate riots. As a result of repeated conflicts between Jews and Christians, both groups had to leave the imperial city. Some time later, however, Jews and Christians returned, as is evident from the travels of Aquila and Priscilla 7 1 -1 9 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” Rom. 16:3 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.16.15|AUTODETECT|” Luke s reference to the imperial edict seems to indicate that Aquila and Priscilla were Christians when they left Rome. This assumption is strengthened by the fact that in his writings, Paul does not consider them his first converts in Achaia 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” I Cor. 16:15) 1 1 -1 9 0 0 ). Also, when Paul sought lodging in Corinth after arriving from Athens, he would have preferred to stay with Christians. For these reasons, we conjecture that Paul, Aquila, and Priscilla formed the nucleus of the Corinthian church.) 1 1 2 8 0 “tw://bible.?id=46.4.12|AUTODETECT|” Jewish fathers taught their sons the family trade, which remained in the family for many generations. Zebedee taught his sons James and John the intricacies of fishing. Jesus learned carpentry from Joseph in his workshop in Nazareth. And Paul was trained by his father in Tarsus in the trade of tentmaking, and probably the art of working with leather. The tools needed for this craft were relatively few in number and could easily be taken along wherever Paul went.��4�� Many rabbis supported themselves by performing manual labor in the trade they had learned in their youth. Paul writes to the Corinthians that he worked with his own hands 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; see also 9:6) and to the Thessalonians that he worked night and day to support himself in his needs 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” Acts 20:34 35) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Practical Considerations in 18:3) 1 1 2 8 0 “tw://bible.?id=46.9.14|AUTODETECT|” Should a pastor have a tentmaking ministry and not be dependent on the support of the Christian community? Not necessarily, for the Lord has stipulated that those who proclaim the gospel should make their living from the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” I Cor. 9:14) 1 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” Matt. 10:10) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” ). Yet Paul writes that to avoid any hindrance to the spread of the gospel he will not avail himself of the right to receive material support 7 1 -1 9 0 “tw://bible.?id=46.9.12|AUTODETECT|” I Cor. 9:12) 1 1 -1 9 0 0 b). Paul speaks about his own situation and has no intention of issuing an apostolic decree. The apostles in Jerusalem gave themselves completely to prayer and the ministry of the Word of God (6:2, 4). In a sense, they set the example for a full-time ministry that is free from material pressure.) 1 15 2 8 0 0 In some situations, however, a minister or missionary may practice a trade and thus enter a world that is otherwise closed to the gospel. The particular trade then becomes a vehicle for teaching the Word of God to people who have not yet heard the message of salvation.) ) Greek Words, Phrases, and Constructions in 18:2 3) �� ����� the dative noun expresses manner (see 4:36): by nationality or a native of. ��5��) ������� from �������� (I work), the imperfect tense denotes that Paul worked at his trade for some time.) The Western text embellishes these verses (the additions are italicized):) [Aquila and Priscilla] had come out from Rome because Claudius Caesar had commanded all Jews to leave Rome; and they settled in Greece. And Paul became known to Aquila because he was of the same tribe and the same trade, and he stayed with them and worked; for they were tentmakers by trade.��6��) ) ) b. Preacher) 18:4 8) 4. Paul was reasoning in the synagogue every Sabbath, trying to persuade both Jews and Greeks. 5. When Silas and Timothy came down from Macedonia, Paul began to devote himself completely to preaching, testifying to the Jews that Jesus was the Christ.) Faithful to his practice, Paul worshiped in the local synagogue on the Sabbath (compare 13:14; 14:1).

Invited to preach, Paul tried to persuade both the Jews and the God-fearing Gentiles to listen to the gospel and accept Jesus as their Messiah, who fulfilled the prophecies of Scripture. Every Sabbath, week after week, Paul seized the opportunity to confront the people with the Good News and sought to win them for Christ.) In 1898, archaeologists discovered a stone in Corinth on the Lechaeum Road that has the Greek letters gMg ebr. Scholars have made the inscription intelligible with the addition of a few letters to form the words synagMg hebraiMn (synagogue of the Hebrews). The inscription dates from the first century before Christ to the first two centuries after Christ and was the lintel above the doorway of the synagogue where Paul preached.) The Jews had reached out in the community by inviting Greeks to come to the synagogue, which was called the house of learning. Here the rabbis would teach the Gentiles about Israel s God. In time, a number of Greeks believed and became God-fearers.) 1 1 2 8 0 “tw://bible.?id=47.11.9|AUTODETECT|” At first, Paul labored in his trade during the week and taught in the synagogue on the Sabbath. But when Silas and Timothy arrived from Macedonia (Philippi, Thessalonica, and Berea), Paul gave himself entirely to preaching the gospel of salvation. His two companions brought him a monetary gift from the churches in Macedonia 7 1 -1 9 0 “tw://bible.?id=47.11.9|AUTODETECT|” II Cor. 11:9) 1 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.15|AUTODETECT|” Phil. 4:14 15) 1 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” ), so that the need to perform manual work lessened. Paul learned from his companions that the believers in Thessalonica were doing well 7 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” I Thess. 3:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=52.3.1-52.3.5|AUTODETECT|” When Paul was in Athens, Timothy had come to him in response to Paul s instruction (17:15). But Paul had sent him back to Thessalonica 7 1 -1 9 0 “tw://bible.?id=52.3.1-52.3.5|AUTODETECT|” I Thess. 3:1 5) 1 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” ). Perhaps Silas had gone back to the church in Philippi while Timothy returned to Thessalonica. When Timothy and Silas eventually arrived in Corinth, Timothy informed Paul about the spiritual welfare of the believers in Thessalonica 7 1 -1 9 0 “tw://bible.?id=52.3.6|AUTODETECT|” I Thess. 3:6) 1 1 -1 9 0 0 ). This prompted Paul to send his first epistle and, about half a year later, his second epistle to the Thessalonians. The tone of these letters is joyful and thankful, and Paul speaks of his longing to see these believers. Among the letters Paul wrote during the period that Luke covers in Acts are ten canonical epistles, yet surprisingly Luke never mentions Paul s correspondence.��7��) 1 2 2 8 0 0 Luke writes that Paul, preaching and teaching full time, testified to the Jews that Jesus was the Messiah. The verb testify applies to the apostolic witness��8�� and signifies that Paul as an apostle told the Jews in Corinth about his encounter with the risen Lord near Damascus. Paul singles out the Jews, not the God-fearing Greeks, for the Jews know the messianic prophecies of the Scriptures.) 6. But when the Jews resisted and insulted him, he shook out his garments and said to them, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. ) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” Of all the people on earth, the Jews should have been the first to acknowledge Jesus as the Christ. For centuries they possessed the prophecies about the coming of the Messiah. When Jesus eventually fulfilled all these prophecies, the Jews should have recognized and acclaimed him as the promised Messiah. But when Jesus came to his own, his own people received him not 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Paul told the Corinthian Jews that he himself had seen and heard Jesus and that he was one of his apostles. But instead of accepting the message of the gospel, the Jews resisted the truth and began to speak abusively against Paul s message (13:45). They rejected the gospel, as is indicated by the Eighteen Petitions. The oldest prayer of Judaism, simply known as the Prayer, was recited in the worship service by the leader of the synagogue. The Mishnah requires that every Jew recite it three times per day.��9�� In the twelfth petition (Palestinian Recension) of this prayer we read:) And for the apostates let there be no hope; and may the insolent kingdom be quickly uprooted, in our days. And may the Nazarenes and the heretics perish quickly; and may they be erased from the Book of Life; and may they not be inscribed with the righteous. Blessed art thou, Lord, who humblest the insolent.��10��) 1 1 2 8 0 “tw://bible.?id=16.5.13|AUTODETECT|” In the local synagogue, Paul shook out his cloak to symbolize his break with the Jews 7 1 -1 9 0 “tw://bible.?id=16.5.13|AUTODETECT|” Neh. 5:13) 1 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” ). We presume that he did not shake the dust off his sandals, because he had left them at the entrance of the synagogue.��11�� Jesus had instructed his disciples to shake the dust off their feet when they saw that their listeners would not accept the gospel message 7 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” Matt. 10:14) 1 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” Acts 13:51) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=26.33.4|AUTODETECT|” Paul explained his action by saying, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. He alluded to God s word spoken to Ezekiel concerning the watchman who blew the trumpet to warn the people of impending danger. If anyone failed to listen and was killed by the sword, his blood would be on his own head and the watchman would not be held accountable 7 1 -1 9 0 “tw://bible.?id=26.33.4|AUTODETECT|” Ezek. 33:4) 1 1 -1 9 0 0 ). Paul asserted that he had done his duty, and that hereafter the Jews would have to take full responsibility for their refusal to accept the gospel. He considered himself guiltless and absolved of God s judgment that eventually would come to the Jews (refer to 20:26).) 1 1 2 8 0 “tw://bible.?id=45.1.16|AUTODETECT|” Cognizant of his calling as the apostle to the Gentiles, Paul declared that he would leave the Jews and bring his message to the Gentiles in Corinth. The situation resembles what took place in Pisidian Antioch, where Paul left the local synagogue and went to the Gentiles of that city 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 0 ). Hence, the expression from now on should not be taken literally, for it applies only to the local scene. Paul continued his ministry to the Jews in other places (20:21).) 1 2 2 8 0 0 7. And he left from there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8. Crispus, the leader of the synagogue, with his entire household believed in the Lord. And when they heard him, many Corinthians believed and were baptized.) Luke gives no indication that Paul left the home of Aquila and Priscilla to take up residence with Titius Justus.��12�� Rather, he implies that Paul no longer worshiped with the Jews in the local synagogue, but held worship services in a house adjacent to it. Having no intention of aggravating the Jews, Paul nevertheless had to find a suitable location to preach, and the house of Titius Justus proved to be the place.) 1 1 2 8 0 “tw://bible.?id=45.16.23|AUTODETECT|” Jewish Christians and God-fearing Greeks began to meet for worship and instruction in the home of a person who probably was wealthy (his home could accommodate at least a small congregation) and a Roman citizen. Some translations give this man the name Justus (KJV, NKJV, JB), others have Titus Justus (NAB, Moffatt), and still others read Titius Justus (RSV, NEB, MLB, GNB, SEB, NIV, NASB). The difference results from the variants in the Greek manuscripts. As a Roman citizen, this person probably had three names: Gaius Titius Justus. Some scholars justifiably identify him with the Gaius to whom Paul refers as the believer who extended his hospitality to him and the whole church of Corinth 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” I Cor. 1:14) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” ).��13�� He should not be identified as Titus, who accompanied Paul to Jerusalem at the conclusion of Paul s first missionary journey and probably was a native of Antioch in Syria 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ).��14��) 1 1 2 8 0 “tw://bible.?id=46.1.1|AUTODETECT|” Both Jewish and Greek Christians attended the worship services in the house of Titius Justus. The first converts in Corinth were Stephanas and his household. Luke reports that the ruler of the synagogue, Crispus, and his entire household also became followers of Jesus Christ. (In Acts, Luke often uses the term household, which usually refers to a man s wife, sons and daughters, close relatives, and servants [see 11:14; 16:15, 31 34].) Crispus was a prominent figure in the Jewish community. His conversion to Christianity proved to be decisive to the growth of the local church. His successor or colleague in the synagogue, Sosthenes (v. 17), in time became a believer 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.1.16|AUTODETECT|” All of these persons, except Sosthenes, were baptized by Paul himself 7 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” I Cor. 1:16) 1 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” 16:15) 1 1 -1 9 0 0 ), although, according to his own testimony, he normally did not baptize converts. It is possible that Stephanas, Crispus, Gaius, and the members of their families were baptized before Silas and Timothy arrived in Corinth and before the break with the Jews occurred. Perhaps the conversion of these prominent persons caused jealousy that erupted in sharp disputes and led to Paul s departure from the synagogue.) 1 1 2 8 0 “tw://bible.?id=45.16.23|AUTODETECT|” Paul continued his work of preaching in the home of Titius Justus. Many Corinthians, both Jews and Greeks, listened to Paul s instruction and believed. Among the members of the Corinthian church were Erastus, the city treasurer, and a person named Quartus 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 0 ). In the Greek, Luke indicates that they regularly listened to Paul and that the baptism of converts was a common occurrence.) 1 18 2 8 0 0 ) Greek Words, Phrases, and Constructions in 18:4 8) Verse 4) The Western text has added some phrases to give a smooth reading of the passage. The additions are italicized: And entering into the synagogue each sabbath day, he held a discussion, inserting the name of the Lord Jesus, and persuaded not only Jews but also Greeks. ��15��) ��������� the use of the imperfect tense shows Paul s repeated attempt to debate with the Jews. Likewise, the imperfect tense of ������ (he tried to persuade) indicates repeated and attempted action.) Verse 5) ��������� the imperfect middle of ��������� (I am occupied with) signifies he was holding himself to [the preaching of] the word. ��16��) �6��� �x� �����x� 8����� the noun with the definite article serves as the subject of the infinitive, the noun without the article as the predicate. The Jews knew about the Messiah from the Scriptures, but they were not acquainted with Jesus. A literal translation is, that the Christ is Jesus. ) Verses 6 8) The Western text begins verse 6 with an introductory clause: And after there had been much discussion, and interpretation of the scriptures had been given.& ��17��) ������������ this compound middle participle in the aorist is reflexive and intensive: shaking out his clothes from himself. ��18�� The idiomatic plural �p 1����� refers to a person s upper garment.) ������ some Western manuscripts replace this adverb with the phrase from Aquila. Other witnesses combine these two: from there from Aquila. ) &� ����������� the past periphrastic construction with the verb to be and a present participle is equivalent to the simple construction was next to, so that the participle is an adjective.) The use of the imperfect tense in verse 8 describes repeated confessions of faith and occasions of baptism.) ) ) c. Visionary) 18:9 11) 1 1 2 8 0 “tw://bible.?id=6.1.9|AUTODETECT|” While Paul, with the help of Silas and Timothy, devoted himself fully to the preaching and teaching of the gospel, the opposition from the Jews became increasingly powerful. Discouragement and fear became Paul s companions and hindered him in his ministry. Like many other saints who had preceded him, Paul needed a word of encouragement 7 1 -1 9 0 “tw://bible.?id=6.1.9|AUTODETECT|” Josh. 1:9) 1 1 -1 9 0 “tw://bible.?id=23.41.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.41.10|AUTODETECT|” Isa. 41:10) 1 1 -1 9 0 “tw://bible.?id=23.43.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.5|AUTODETECT|” 43:5) 1 1 -1 9 0 “tw://bible.?id=24.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.1.8|AUTODETECT|” Jer. 1:8) 1 1 -1 9 0 “tw://bible.?id=24.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.1.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 9. The Lord spoke to Paul in a vision at night: Do not be afraid, but continue to speak and do not be silent. 10. For I am with you, and no one is going to attack you to harm you, because I have many people in this city. 11. Paul stayed there a year and a half, teaching the word of God among them.) 1 1 2 8 0 “tw://bible.?id=46.2.3|AUTODETECT|” Paul is discouraged and fearful. He readily admits this in a subsequent letter to the Corinthians: I was with you in a state of weakness, fear, and much trembling 7 1 -1 9 0 “tw://bible.?id=46.2.3|AUTODETECT|” I Cor. 2:3) 1 1 -1 9 0 0 ). Prestigious citizens of Corinth regard him as a person without strength, influence, and privilege because of his trade as a tentmaker.��19�� They place Paul on the level of a slave. The Jews want him to stop teaching the people about Jesus, and the threat to his personal safety is always present. The seemingly endless opposition to Paul s ministry begins to have a depressing effect on his spiritual life.) 1 4 2 8 0 0

1. Command. When Jesus appears to Paul in a vision at night, Paul immediately recognizes him (compare 9:10, 12; 22:18; 23:11; 27:23 24). Jesus speaks directly to the problems Paul faces and gives him three short orders:) Do not be afraid.) Continue to speak.) Do not be silent.) 1 1 2 8 0 “tw://bible.?id=43.16.33|AUTODETECT|” Acute fear in man s heart often debilitates. In extreme cases such fear can lead to death and in mild cases to a distortion of reality. Fear is used by Satan to make men subservient to him. By contrast, God continually tells his people not to be afraid. To illustrate, Jesus exhorts his disciples to take heart because he has overcome the world 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 0 ). So in a vision Jesus instructs Paul not to fear. The tense of the verb to fear indicates that Paul indeed suffers from this malady, but Jesus bids him to subdue this fear.) 1 1 2 8 0 0 Moreover, Jesus orders Paul to keep talking. He is not referring to the content of Paul s speeches but to the act of his speaking. To this positive injunction Jesus adds the negative command, Do not become silent. He is not saying that Paul is silent, but he warns him not to become quiet. Through the voice of Paul, Christ makes his gospel known to the people and, therefore, he forbids Paul to become reticent.) 1 1 2 8 0 “tw://bible.*?id=40.28.20|AUTODETECT|”
2. Promise. In the first verse of Acts, Luke writes that in his first book he told Theophilus all that Jesus began to do and to teach (1:1). He implies that in Acts Jesus continues his work. This is a vivid illustration of Jesus direct involvement in the growth of the church. The first reason for Jesus threefold order is that he is with Paul in Corinth 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ). He assures Paul that no one is going to lay hands on him to harm him. Paul will not endure the physical hardships that characterized his stay in Philippi, Thessalonica, and Berea.) 1 1 2 8 0 “tw://bible.?id=47.6.16|AUTODETECT|” Jesus gives a second reason for issuing the three commands to Paul: because I have many people in this city. What an encouragement for Paul! Jesus himself guarantees that Paul s labors in Corinth will bear fruit. God himself appoints his people to eternal life (13:48), opens their hearts to the gospel message (16:14), and brings them to salvation. Observes Leon Morris, They had not yet done anything about being saved; many of them had not even heard the gospel. But they were God s. Clearly it is he who would bring them to salvation in due course. ��20�� God calls Jews and Gentiles to be his own people and builds the church in Corinth 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 0 ).��21��) 1 1 2 8 0 “tw://bible.?id=47.1.1|AUTODETECT|”
3. Response. Paul stayed there a year and a half, teaching the word of God among them. Luke relates little about Paul s ministry in Corinth, so we have to glean data from Paul s epistles. We know that God blessed Paul s ministry, because there were believers throughout the province of Achaia 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” ). In the harbor city of Cenchrea some believers founded a church in which Phoebe was a deaconess 7 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” Rom. 16:1) 1 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” ). And Paul mentions by name some other believers in Corinth itself: Chloe and her household 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 1 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” ), Fortunatus and Achaicus 7 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” I Cor. 16:17) 1 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” ), and Tertius 7 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” Rom. 16:22) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Paul describes the Corinthian worship services and notes that the church enjoyed a variety of highly diversified ministries: there were apostles, prophets, teachers, miracle workers, healers, helpers, governments, speakers with tongues. ��22�� The Corinthian church continued to expand and develop in the period after Paul s departure and the time he wrote his letters. But in light of the Lord s assurance that he had many people in Corinth, we dare say that Paul saw encouraging growth in the year and a half he spent in that city.) ) ) Doctrinal Considerations in 18:10) The pastor, the evangelist, and the missionary should never forget that the Lord Jesus Christ is always with them. Jesus is the commander-in-chief who sends his servants into the world to be his ambassadors. Furthermore, he gives them the assurance that he will bless their labors.) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” Scripture teaches that God the Father has chosen his people from eternity 7 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 ). Through the proclamation of God s Word and the power of his Spirit, he will bring his people to salvation in Christ. Therefore, preachers who faithfully proclaim the gospel message can put their full confidence in God and ask him for tangible results.) 1 40 2 8 0 0 In the midst of opposition,) Let them trust, O Lord, in Thee;) When success attends their mission,) Let Thy servants humblest be.) Never leave them) Till Thy face in heaven they see.) Thomas Kelly) ) Greek Words, Phrases, and Constructions in 18:9 10) Verse 9) ��� A������� through [in] a vision. The prepositional phrase denotes both means and manner.) �t ����� the present tense of the imperative reveals that Paul indeed is fearful, while the aorist tense of the subjunctive in �t �������� indicates that even though Paul is not reticent now, he should never become silent in the future.) Verse 10) ��� ������� the aorist infinitive preceded by the definite article in the genitive singular denotes purpose that is dependent on the preceding verb and object ��������� ��� ([no one] will attack you).) ���� the context of this noun shows that God calls persons his own people even before they are converted. In the Septuagint, the word ���� frequently signifies God s covenant people. In this text, God applies the expression to the Christian community. From God s point of view, the church in Corinth, consisting largely of Gentiles, has assumed the place of the theocratic people of Israel.��23�� The Christian church, therefore, constitutes the continuation of God s covenant people of the Old Testament era.) ) ) d. Accused) 18:12 17) When Jesus assured Paul that no one in Corinth would attack him, he did not mean that Paul would not have to endure opposition.

The Corinthian Jews, antagonistic to Paul but restrained by Greek democracy, devised means to bring legal action against Paul. They took him to court with the intent of petitioning the proconsul, Gallio, to outlaw Christianity in the province of Achaia.) 12. While Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him before the judgment seat. 13. They said, This man persuades the people to worship God contrary to the law. ) 1. Proconsul. Inscriptions discovered near Delphi provide near certainty in establishing the exact time Gallio served as proconsul of Achaia.

One inscription reveals that Claudius, in the twelfth year of his reign and acclaimed emperor for the twenty-sixth time,��24�� mentions his friend Gallio, the proconsul of Achaia. From these data, we are able to deduce that Gallio served his term of office from July 51 to June 52. Imperial decree limited the proconsul s term in a given place to one year.) We conjecture that Paul came to Corinth in the autumn of a.d. 50 and for approximately half a year preached first in the synagogue and then in the house of Titius Justus. If Paul appeared before Gallio at the beginning of the proconsul s term, we have a firm date for the chronology of Paul s second missionary journey.��25��) Gallio was born in C�rdoba, Spain, the son of Seneca, whose eldest son bore the same name. Gallio s given name was Marcus Annaeus Novatus, but when he eventually arrived in Rome, he was adopted by Lucius Junius Gallio and thus assumed the latter s family name. Gallio soon entered government service and served first as praeter for a period of five years.

He then went to Achaia as proconsul for one year, and afterward attained the rank of consul. When his brother Seneca, who was the tutor and adviser of Nero, committed suicide by order of the emperor, Gallio asked that his own life might he spared.��26�� Yet a short time later he, too, was killed. Seneca mentions Gallio a number of times. He notes that Gallio had health problems, was an intelligent person who hated flattery, and was blessed with an unaffectedly pleasant personality. ��27��) 2. Accusation. The Corinthian Jews were trying to use the proconsul for their own purpose: to ban Christianity from the province of Achaia.

They took hold of Paul, not necessarily with force, and brought him to the Roman tribunal located near the marketplace. Having devised a united strategy, they brought Paul before Gallio to register the following accusation: This man persuades the people to worship God contrary to the law. The brevity of the charge leaves the meaning of the term law open to interpretation. If the expression should refer to Roman law, they would have to prove that Paul was a security risk to Rome. If it concerned the religious law of the Jews, they would meet Gallio s refusal to hear evidence against Paul.) The Roman government allowed the Jews to worship their God as freely as other people worshiped pagan deities. When the populations of Alexandria, Antioch, and cities of Asia Minor sought to persecute the Jews because of their religion, Roman authorities always upheld the religious freedom of the Jews, so long as they did not forfeit these rights (as in a.d. 66) through revolutionary action. ��28��) To Gallio, the accusation the Jews leveled at one of their own countrymen must have seemed absurd.

If they were unable to prove that Paul was a threat to the security of Rome, he would dismiss them forthwith. Further, the wording of the accusation referred to one God, namely, Israel s God, and not to pagan deities. In short, the Jews defeated their own purpose by their choice of words.) When the Jews appeared before Roman authorities, they usually sought legal protection. For example, if the Jews had complained that the civic magistrates in Corinth forbade them to worship on the Jewish Sabbath, Gallio would have to defend the Jews or risk Caesar s wrath.��29�� But now that the Jews came as accusers, Gallio understood that they were talking not about Roman law but about internal matters related to their own religion.) 14. When Paul was about to open his mouth, Gallio said to the Jews: If it were a matter of a certain misdeed or serious crime to you Jews, I would be justified in accepting your complaint. 15. But if these are questions about words, names, and your own law, you look after it yourselves.

I am unwilling to he a judge of these matters. ) Gallio did not even give Paul a chance to defend himself before his accusers, because to him the matter had to do not with Roman law but with the intricacies of Jewish religion (compare 23:29; 25:18 20). In Greek, Gallio used a conditional sentence that expresses a contrary-to-fact statement: If you were bringing to my attention information about a misdeed or a serious crime (but you are not doing so), I would have been justified in listening to your accusation (but now I won t have to do so). ) The proconsul continued with a second conditional sentence, a statement that is true to fact. In effect he says, If you bring to my attention questions pertaining to words, names, and your own religious law, not I but you must be the judge. The Jews are told that they have come to Gallio with an accusation that should be handled in the local synagogue, not before Gallio s tribunal.) The proconsul concluded by telling the Jews that he would not be party to their religious squabble. We are unable to gauge Gallio s tone of voice, but we surmise that his words conveyed disdain and scorn: I am unwilling to be a judge of these matters. ) 16. He drove them away from the judgment seat. 17.

And they all took hold of Sosthenes, the leader of the synagogue, and began to beat him in front of the judgment seat. But these things were of no concern to Gallio.) Undoubtedly Gallio had other legal business that needed his attention. But first he had to rid his court of the Jews who refused to leave. Thus he had to order his lictors: Use your rods and clear the court. Luke is very brief in his report, so a number of interpretations are possible:) a. When they realized that they had lost their case, all the Jews took hold of Sosthenes.

But would the Jews pounce on their own synagogue ruler?) b. The lictors beat Sosthenes because he was the spokesman of the Jews. But the adjective all is jarring to the context if it relates to two or three lictors.) c. The Western and Byzantine manuscripts read all the Greeks (KJV, NKJV). The Gentile population, then, vented its dislike for the Jews and gave Sosthenes a beating. But if the Greeks unleashed their anti-Semitic feelings, why did they single out one Jew?

Perhaps Sosthenes, as the spokesman for the Jews, became their target.) d. According to the leading Greek manuscripts, Luke fails to provide a subject for the clause, And they all took hold of Sosthenes. ) For this reason, translators leave the question unresolved, even though commentators generally suggest that a mob attacked Sosthenes.) But these things were of no concern to Gallio. The aftermath of the court case is bittersweet. On the one hand, Gallio s disinterest in maintaining public order is difficult to understand. Gallio acted wisely in respect to the accusation the Jews brought against Paul but indifferently toward Sosthenes, the ruler of the synagogue. He applied Roman law to protect religious freedom but failed to safeguard the physical welfare of one person.

On the other hand, because of Gallio s ruling, Christianity continued to receive religious protection. In fact, because Rome made no distinction between Christianity and Judaism, Christianity was shielded by Caesar s decree that recognized the legality of the Jewish religion in the Roman empire.) 1 1 2 8 0 “tw://bible.?id=47.1.1|AUTODETECT|” True to his word, Jesus shielded Paul from physical harm by thwarting Jewish opposition to the spread of the gospel. Accordingly, in the capital city of Corinth, the church began to grow and expand throughout Achaia 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=47.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=52.1.7-52.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.7-52.1.8|AUTODETECT|” I Thess. 1:7 8) 1 1 -1 9 0 0 ). The conclusion Gallio reached constituted a decisive victory for the church in Greece.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 18:12 17) Verses 12 13) The Western text has a lengthy addition after the word 8�������. The added words are italicized: having talked together among themselves against Paul, and having laid hands on him they brought him to the governor, crying out and saying.& ��30��) 1 1 2 8 0 “tw://bible.?id=40.27.19|AUTODETECT|” �x ���� the judgment seat was a raised platform on which the bench of a judge was placed. The judge transacted legal matters publicly 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 “tw://bible.?id=43.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.13|AUTODETECT|” John 19:13) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 “tw://bible.?id=44.18.16-44.18.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.16-44.18.17|AUTODETECT|” 16 17) 1 1 -1 9 0 “tw://bible.?id=44.25.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.25.6|AUTODETECT|” 25:6) 1 1 -1 9 0 “tw://bible.?id=44.25.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.25.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=44.25.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.25.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 ���p �x� ����� the preposition conveys the meaning to go beyond in the sense of contrary to. Thus, the Jews charged, Paul was preaching in violation of the law.) Verse 14) ��������� this is the present active participle of ����� (I am about to) in a genitive absolute construction.) ���p ����� the combination of preposition and noun forms an idiom that means reasonably or justly. ) Verses 15 17) D����� the future indicative from the verb A��� (I see) expresses a command: see to it. The pronoun �P��� (you yourselves) is emphatic.) ����� this form is the imperfect of an incomplete verb (�����, it is a concern) that demonstrates Gallio s indifference. The Latin text of Codex Bezae reads: Then Gallio acted as though he did not see him. The Greek text at this place in Codex Bezae has been erased, but it is fair to assume that the text of D corresponded to this. ��31��) ) D. Return to Antioch) 18:18 22) 18 Paul remained in Corinth for many days.

He said farewell to the brothers and sailed to Syria with Priscilla and Aquila. He had his hair cut in Cenchrea, for he was keeping a vow. 19 They arrived at Ephesus, and he left Priscilla and Aquila there. But he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to remain for a longer period, he declined. 21 But he departed and said, I will return to you, God willing. Then he left Ephesus. 22 When he arrived at Caesarea, he went up and greeted the church and went down to Antioch.) ) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.27|AUTODETECT|” The next section is a summary of the concluding part of Paul s second missionary journey, his brief stay in Ephesus, his voyage to Caesarea and visit to Jerusalem, and his return to Antioch. In a few verses Luke presents an outline of a period in Paul s life about which we know little 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.27|AUTODETECT|” II Cor. 11:23 27) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 18. Paul remained in Corinth for many days. He said farewell to the brothers and sailed to Syria with Priscilla and Aquila. He had his hair cut in Cenchrea, for he was keeping a vow.) a. Paul remained in Corinth. After Gallio had spoken, Paul knew that Roman law protected him in Corinth. He also knew that at the conclusion of Gallio s proconsulship in Achaia, he would possibly face renewed opposition.��32�� He preached the gospel and strengthened the church and stayed for a year and a half (v. 11). The expression for many days conceivably refers to part of that eighteen-month period. If Paul arrived in the autumn of a.d. 50, he departed in the spring of 52, before the proconsul left.) 1 1 2 8 0 “tw://bible.?id=45.16.1|AUTODETECT|” b. He said farewell to the brothers. The flow of thought in this verse is disjointed. Paul said goodbye to the church in Corinth, yet as an after-thought Luke writes that Paul spent time in Cenchrea, the harbor town located a few miles to the east of Corinth. From Paul s epistle to the Romans, we know that Cenchrea had a thriving church in which Phoebe served as deaconess 7 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” Rom. 16:1) 1 1 -1 9 0 0 ). We assume that Paul was instrumental in the founding and nurturing of that church. Moreover, Silas and Timothy were Paul s fellow workers who apparently continued to labor in Corinth and Cenchrea after his departure.) 1 1 2 8 0 0 c. And sailed to Syria with Priscilla and Aquila. In 64 b.c., the Romans declared Syria a province; its boundaries extended from the Taurus Mountains in the north, the Euphrates River in the east, Palestine in the south, and the Mediterranean Sea to the west.��33�� Since Antioch was the capital of that province, Paul s intention was to travel to that city and give the local church a report on his work (vv. 22 23; compare 14:26 27). But Paul had made a vow that compelled him to visit Jerusalem.) 1 1 2 8 0 “tw://bible.?id=45.16.3|AUTODETECT|” The voyage was completed in two stages in which Ephesus became the midway point. Priscilla and Aquila decided to accompany Paul on this first leg of the journey. Why they left Corinth and took up residence in Ephesus is not known. Perhaps Paul planned to begin a new phase of mission work in Ephesus and wanted the help of this husband-wife team.��34�� Notice that the name of Priscilla precedes that of her husband 7 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” Rom. 16:3) 1 1 -1 9 0 “tw://bible.?id=55.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.19|AUTODETECT|” II Tim. 4:19) 1 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” I Cor. 16:19) 1 1 -1 9 0 0 ). Priscilla seems to have applied her keen mind to knowing and interpreting Scripture. For that reason, she obtained preeminence.) 1 13 2 8 0 0 d. [Paul] had his hair cut in Cenchrea, for he was keeping a vow. Although the Greek word order can mean that Aquila had made a vow, the context points to Paul as the main subject in this verse. Paul followed the Jewish practice of making a Nazirite vow which stipulated that a person cut his hair at the conclusion of a specified period. Within thirty days following this period, a sacrifice had to be offered in Jerusalem.��35�� After Paul had made his vow, he was obligated to travel to Jerusalem and offer his locks with the sacrifice.��36�� Paul made this vow to express his thanksgiving to God for protecting him in Corinth and for blessing his work. To the Jews, Paul remained a Jew even in keeping vows and bringing offerings to the temple (21:23 26).) 19. They arrived at Ephesus, and he left Priscilla and Aquila there.

But he himself entered the synagogue and reasoned with the Jews. 20. When they asked him to remain for a longer period, he declined. 21. But he departed and said, I will return to you, God willing. Then he left Ephesus.) From the port of Cenchrea, the ship that carried Paul, Priscilla, and Aquila sailed across the Aegean Sea to Ephesus. Earlier, while traveling through Asia Minor, Paul had been prevented by the Holy Spirit from going to the Roman province of Asia (16:6), of which Ephesus was the capital and an important harbor city. Presently he considered this city the next base of operation.) Ephesus originally had been a Greek colony that served as a commercial center for the population of the rest of Asia Minor.

Since the Roman conquest, a proconsul resided there to implement Roman rule. In this city the temple of the goddess Artemis annually drew multitudes of worshipers and provided a lucrative income for the craftsmen who made idols (19:23 27).) Paul left Aquila and Priscilla in Ephesus, presumably to draw people to Christ and form a nucleus of believers. For instance, this husband and wife met Apollos in the local synagogue and instructed him more accurately in the way of the Lord (v. 26). Although Paul himself attended the worship services in the Ephesian synagogue and reasoned with the Jews, he did not stay there.��37�� In spite of the Jews request that he spend more time with them and instruct them in the Scriptures, Paul declined because of his vow (see the comments on v. 18). He promised that he would return to Ephesus and added, God willing. Luke reveals that the Jewish population appreciated the work Paul performed and wanted him to continue his teaching.

For this reason Paul told the Jews that he would return to them. But first he had to leave Ephesus and sail to Caesarea.) The Western and Majority texts have expanded verse 21: But [Paul] took leave of them, saying, I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing. And he sailed from Ephesus (NKJV; KJV). Because the italicized information is lacking in the major manuscripts, translators are of the opinion that a scribe has added this explanatory note. The addition, however, describes Paul s hurry to arrive in Jerusalem for the feast. If Paul intended to be there for the Passover feast in the first part of April, he had but a few days to find passage on a ship to Caesarea.

After the passing of winter, shipping began on March 10.��38�� Favorable winds from the northwest would soon bring a ship to the port of Caesarea.) 22. When he arrived at Caesarea, he went up and greeted the church and went down to Antioch.) Luke is exceptionally brief in reporting Paul s voyage to Caesarea and subsequent journeys. Caesarea had a flourishing church (8:40; 10:1, 24), but all indications are that Paul did not greet the local church. He traveled sixty-five miles to the southeast to visit the church in Jerusalem. Even though the Greek manuscripts omit the location, numerous Bible translations insert the words in or at Jerusalem.��39��) The context provides a few indications that Paul indeed went to Jerusalem. First, the verb went up refers not to Caesarea (at sea level) but to the holy city (at a higher elevation).

Next, Caesarea served as the international harbor for Jerusalem (see 9:30). Third, the verb went down can apply to Antioch if Paul started out from the heights of Jerusalem. Fourth, Paul had no cause to visit the congregation in Antioch but he had reason to go to the church of the apostles and elders in Jerusalem. Finally, the haste with which Paul left Ephesus can be explained only if he had to be in Jerusalem at a specified time. Conclusively, the text speaks of Paul s visit to the mother church.) After Paul had spent some time in Jerusalem, most likely with some apostles and James and the elders, he decided to travel to Antioch. Covering the three hundred miles on foot, he arrived in the capital city of Syria and reported to the church what God had done through him and the other missionaries.) ) Practical Considerations in 18:18 22) If we plan to make a vow to the Lord, we do well to heed the words of the Preacher:) 1 1 2 8 0 “tw://bible.?id=21.5.4-21.5.5|AUTODETECT|” When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it. [) 7 1 -1 9 0 “tw://bible.?id=21.5.4-21.5.5|AUTODETECT|” Eccl. 5:4 5) 1 1 -1 9 0 0 , NIV]) 1 1 2 8 0 “tw://bible.?id=1.28.20-1.28.22|AUTODETECT|” Scripture teaches that many of the vows that people made were bargaining actions with God. The worshiper asked God for a favor, and if God granted the request he would receive the worshiper s gift. At Bethel, Jacob asked God for protective care and pledged a tenth of his possessions if God would answer his prayer 7 1 -1 9 0 “tw://bible.?id=1.28.20-1.28.22|AUTODETECT|” Gen. 28:20 22) 1 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” ). Hannah pleaded for a son, whom she would dedicate to the Lord if God granted her request 7 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” I Sam. 1:11) 1 1 -1 9 0 “tw://bible.?id=9.1.27-9.1.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.1.27-9.1.28|AUTODETECT|” 27 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.1-45.12.2|AUTODETECT|” However, we ought to refrain from making a vow to God on the condition that he grant us our request. If God honors our petition, but we find that we are unable or unwilling to fulfill our obligation, we are but fools in his presence. Rather, we should render to him our vows of thanksgiving, praise, and service for the gift of salvation in his Son Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.12.1-45.12.2|AUTODETECT|” Rom. 12:1 2) 1 1 -1 9 0 0 ).) 1 25 2 8 0 0 ) Greek Words, Phrases, and Constructions in 18:18 22) Verse 18) ������ the imperfect tense from ����� (I sail away) reflects the duration of the voyage. The imperfect tense of �6��� (he was having) also reflects duration.) ���������� this aorist middle participle from the verb �������� (I cut my hair) describes both time and manner.) Verse 19) ���������� they arrived. The Majority Text has the singular verb he arrived (compare NKJV, KJV).) �P��� the position of this personal (intensive) pronoun indicates that it receives emphasis.) Verses 21 22) ����� ������� here is a case of redundancy that is attributed to a habit of speech: I will return again. ��40��) �������� the aorist participle (having gone down) stands separate from the other two aorist participles (�����, having gone up, and ����������, having greeted). The word order reveals a subtle reason for the sequence of events.) ) VIII. The Third Missionary Journey) 18:23 21:16) ) A. To Ephesus) 18:23 28) 23 And having spent some time in Antioch, Paul departed and passed successively through the region of Galatia and Phrygia, strengthening all the disciples.) 24 A certain Jew named Apollos, who was a native of Alexandria and very learned, arrived in Ephesus.

He was skilled in the Scriptures. 25 Apollos had been instructed in the way of the Lord, and with burning zeal in spirit he was speaking and teaching correctly the things concerning Jesus. He was acquainted only with the baptism of John. 26 Apollos began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they took him aside and more accurately explained to him the way of God. 27 When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived there, he greatly helped those who through grace had believed. 28 He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ.) ) In his writing, Luke refrains from giving the reader an outline of Paul s three missionary journeys. Indeed, he is terse in relating details of those events that conclude Paul s second journey and begin the third phase of the apostle s ministry.) 23. And having spent some time in Antioch, Paul departed and passed successively through the region of Galatia and Phrygia, strengthening all the disciples.) Once again, Luke omits the details of Paul s stay in Antioch.

We conjecture that Paul stayed there perhaps for half a year before he set out to visit the churches in Galatia and Phrygia. Whether Paul had travel companions on this lengthy journey is not known. Nor do we read how Paul was received by the church in Antioch (compare 14:27). Leaving Antioch, he followed the same route he had taken when he set out on his second missionary journey (16:1 6). That is, Paul visited the churches of Derbe, Lystra, Iconium, and Pisidian Antioch, and then decided to return to Ephesus (19:1).) Paul & passed successively through the region of Galatia and Phrygia. This clause raises interesting questions.

Why does Luke reverse the order from that mentioned earlier (16:6)? Did Paul receive news about the churches in that area that prompted him to visit the disciples in Galatia and Phrygia?) First, variation in word order should be understood as a variation in style from 16:6 (see the commentary). The adjectives Galatia and Phrygia describe the region located in the southern part of the Roman province of Galatia.��41��) 1 1 2 8 0 “tw://bible.?id=48.4.13|AUTODETECT|” Next, we suppose that after Paul had visited the churches in the Galatian and Phrygian region on his second journey, he wrote the letter to the Galatians from Corinth. He composed this letter after two visits (13:14 14:23; 16:1 6), as he seems to imply in ) 7 1 -1 9 0 “tw://bible.?id=48.4.13|AUTODETECT|” Galatians 4:13) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” .��42�� When Paul came to the churches, his task was to strengthen all the believers, whom Luke calls disciples, that is, learners. He strengthened them spiritually (14:22) but also taught them to put their newfound faith into practice. Paul reminded the Galatians of their obligation to support the poverty-stricken saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” I Cor. 16:1) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 24. A certain Jew named Apollos, who was a native of Alexandria and very learned, arrived in Ephesus. He was skilled in the Scriptures. 25. Apollos had been instructed in the way of the Lord, and with burning zeal in spirit he was speaking and teaching correctly the things concerning Jesus. He was acquainted only with the baptism of John. 26. Apollos began to speak boldly in the synagogue.

When Priscilla and Aquila heard him, they took him aside and more accurately explained to him the way of God.) Note the following characteristics of Apollos:) a. Educated. A Jew from the Egyptian city of Alexandria came to his fellow Jews in Ephesus. Scholars estimate that about one million Jews resided in Egypt, where they spoke the Greek language. In Alexandria, the Old Testament had been translated from the Hebrew into the Greek in an effort to help the Greek-speaking Jews understand the Scriptures. The Jews had built an enormous synagogue, which was so large that the hazzan, or sexton, had to stand on a platform in the middle to signal with a flag so that those in the back would know when to join in the amens. ��43�� Alexandria was the second city of rank in the Roman empire and had the distinction of being a seat of learning.

Here Jewish students received a thorough education.) The name of this Alexandrian Jew was Apollos, which is an abbreviated form of the common name Apollonius (II Macc. 3:5 7; 4:21; 5:24; 12:2). Apollos was a learned man who attended the Jewish and the Greek schools of Alexandria and was familiar with the literature of both cultures. Luke specifies that he was skilled in the Scriptures. That is, Apollos was an expert in reading and interpreting the Old Testament writings. In brief, he was an intelligent and capable man, as both Luke and Paul demonstrate in Acts and the epistles.��44��) b. Eloquent.

Apollos had been instructed in the way of the Lord. Among the pilgrims at Pentecost were Jews from Egypt (2:10) who returned to their homeland with the gospel Peter had proclaimed. Because of Luke s terseness, we are unable to tell whether Apollos heard the gospel from one of these pilgrims or from others. However, the Western text has the interesting addition and change (in italics) that Apollos had been instructed in his own country in the word of the Lord. If this reading is correct, we have here the earliest indication that Christianity had come to Egypt during the first two decades of its existence.��45�� To be precise, the perfect tense of the participle instructed intimates that the teaching which Apollos received had taken place in the past and continued to have lasting effect.) 1 1 2 8 0 “tw://bible.?id=45.12.11|AUTODETECT|” Next, the phrases the way of the Lord and the word of the Lord signify the same thing (see also v. 26; 9:2). Apollos had become acquainted with the teaching of the Way. With a burning desire in his soul, he eloquently spoke about Jesus. He was fervent in spirit 7 1 -1 9 0 “tw://bible.?id=45.12.11|AUTODETECT|” Rom. 12:11) 1 1 -1 9 0 0 ). Whatever he knew concerning the Messiah, he continued to teach accurately. The drawback was that he was acquainted only with the baptism of John. John had proclaimed a baptism of repentance, not a baptism of faith in Jesus Christ. Although Apollos accurately articulated the facts about Jesus (his birth, ministry, death, and resurrection), he was not familiar with the work of the Holy Spirit, the progress of God s kingdom, and the way of God.��46�� In short, through oral teaching Apollos had learned the content of the gospel.��47�� But he had not grasped its significance and application.) 1 5 2 8 0 0 c. Teachable. Apollos began to speak boldly in the synagogue. The Jews in Ephesus had not shut out the teaching of the gospel. They had asked Paul to spend more time with them (v. 20), they welcomed Priscilla and Aquila (v. 19), and they invited Apollos to preach about Jesus. Because no opposition to Christianity had developed, Apollos was able to speak boldly and without hindrance.) Among the worshipers in the Ephesian synagogue were Priscilla and Aquila.

When they listened to Apollos, they recognized a deficiency in his gospel presentation. Consequently, they invited him to come to their home for further instruction in the Christian faith.) They took him aside and more accurately explained to him the way of God. Notice, first, that the name of Priscilla precedes that of her husband, Aquila. She and her husband taught the educated orator Apollos the way of God, a term that means the Christian gospel and its application. We imagine that Priscilla and Aquila showed Apollos the significance of God s work that followed the resurrection and ascension of Jesus Christ. Next, Apollos demonstrated remarkable restraint when he consented to come to the home of a tentmaker and his wife and to receive instruction not only from a humble craftsman but also from a woman.��48�� Apollos was knowledgeable about the Old Testament Scriptures, yet he lacked understanding of the way of God.

In brief, Priscilla and Aquila taught this great preacher to teach the things concerning Jesus more accurately.) The text does not say anything about Apollos receiving the gift of the Holy Spirit and Christian baptism. If he had received John s baptism before Pentecost, his baptism, like that of the Twelve, would be accepted as valid. ��49�� The text intimates that from Priscilla and Aquila Apollos learned the importance of Christian baptism: forgiveness of sin through the blood of Christ and renewal of life through the indwelling power of the Holy Spirit. Because of the brevity of Luke s account, questions concerning this passage will remain.) 27. When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived there, he greatly helped those who through grace had believed. 28. He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ.) 1 1 2 8 0 “tw://bible.?id=46.16.19|AUTODETECT|” a. When Apollos wanted to go to Achaia. After some time had elapsed, Apollos expressed to the believers in Ephesus his desire to go to the province of Achaia and its capital, Corinth (19:1). Paul s first epistle to the Corinthians indicates that in the course of time, the congregations of Corinth and Ephesus developed an enduring bond 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” I Cor. 16:19) 1 1 -1 9 0 0 ). We do not know much about the formation of the Ephesian church while Paul was absent. Yet Luke seems to indicate that Priscilla and Aquila, with the help of Apollos, had formed a nucleus of believers.) 1 1 2 8 0 0 Priscilla and Aquila had told Apollos about the spiritual growth of the church in Corinth. Together with the other believers in Ephesus, they encouraged him to visit the Christians in Achaia. They even asked the Corinthian believers to receive Apollos and to welcome him as a Christian brother. Correspondence among churches and individuals was common, as is evident from the letter of the Jerusalem Council (15:23 29) and the numerous epistles of Paul, Peter, John, James, and Jude and the epistle to the Hebrews.) 1 1 2 8 0 “tw://bible.?id=46.1.12|AUTODETECT|” b. He greatly helped those who through grace had believed. Apollos used his knowledge of the Scriptures and his oratorical talent to strengthen the Christians in Corinth. As a result of his labors, the Corinthian church even had a faction known as the followers of Apollos 7 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” I Cor. 1:12) 1 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=46.3.5-46.3.6|AUTODETECT|” ). Although he chides the Corinthians for the factions within the church, Paul speaks favorably about Apollos s work of teaching and preaching the Scriptures to Jews and Gentiles and of strengthening the churches in Achaia 7 1 -1 9 0 “tw://bible.?id=46.3.5-46.3.6|AUTODETECT|” I Cor. 3:5 6) 1 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” 16:12) 1 1 -1 9 0 0 ).) 1 24 2 8 0 0 c. He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ. In the absence of Paul, the Corinthian Jews seemed to gain influence among the Christians with their interpretation of the Scriptures. But when Apollos arrived, he publicly debated the Jews and proved from the Old Testament Scriptures that Jesus was the Christ (compare v. 5). In God s providence, Apollos filled the place of Paul at Corinth, where he valiantly defended the Christian faith in the face of Jewish opposition. As Paul and Silas proclaimed Jesus as the Messiah, so Apollos in their absence continued that glorious task.) ) Greek Words, Phrases, and Constructions in 18:23 28) Verse 23) ����������� the present participle follows the main verb ������ (he went out) and has a futuristic bent: to go through. ��50��) �t� ����� in 16:6, the definite article with the noun ����� (region) includes the two adjectives Phrygian and Galatian.

In verse 23, the definite article is not repeated. Hence, no absolute conclusions can be drawn from the one article. ��51��) Verse 25 26) &� ����������� the perfect passive participle from the verb ������� (I sound down upon, teach orally) with the imperfect form of the verb to be is a periphrastic construction. The use of the perfect participle instead of the present or aorist shows action that took place in the past but has effect in the present.) ���� �� �������� the dative with the present participle has a locative sense and literally means boiling over in his spirit. ��52��) ����������� note the repetition of the adverb ������ (v. 25) but now as a comparative: more accurately. ) Verse 27) The Western text expands and paraphrases this verse. The additions are in italics: Now certain Corinthians were staying at Ephesus, and having heard him [i.e., Apollos] urged him to cross over with them to their own country. And when he had consented the Ephesians wrote to the disciples in Corinth that they should receive the man he who having stayed in Achaia was of great help to the churches. ��53��) ���������� the genitive case of the participle is part of the genitive absolute construction. The present tense denotes continued action.) Verse 28) �������������� from the verb ��������������� (I refute), this compound (two prepositions with a verb) signifies perfection.

The imperfect tense describes repeated action.) Summary of Chapter 18) Paul arrives in Corinth and meets Aquila and Priscilla, who, like Paul, are tentmakers. When Silas and Timothy come to him from Macedonia, he devotes himself completely to preaching the message that Jesus is the Christ. As some of the Jews oppose him, Paul breaks with them and is ready to go to the Gentiles. He teaches in the house of Titius Justus and baptizes the household of Crispus. Jesus appears to him in a vision and instructs him to stay in Corinth, to not be afraid, and to speak. The Lord promises him safety and adds that he has many people in that city.) The Jews accuse Paul of teaching a form of religious worship that is contrary to the law.

However, Gallio, the proconsul, makes a distinction between criminal law and religious law and tells the Jews to settle the matter among themselves. Sosthenes, the ruler of the synagogue, receives a beating in front of Gallio, who fails to intervene.) In the company of Priscilla and Aquila, Paul travels to Ephesus, where he speaks in the synagogue. He continues his voyage and arrives in Caesarea; then he goes up to Jerusalem to visit the church. From there he journeys to Antioch and to the churches in Galatia and Phrygia.) An Alexandrian Jew, Apollos, who is skilled in interpreting the Scriptures, teaches about Jesus, but Apollos knows only the teachings of John the Baptist. When Priscilla and Aquila hear him, they invite him to their home for further instruction. Apollos travels to Achaia, refutes the Jews in public debate, and proves that Jesus is the Christ.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” 1 Refer to v. 26; ) 7 1 -1 9 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” Rom. 16:3 5) 1 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” I Cor. 16:19) 1 1 -1 9 0 “tw://bible.?id=55.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.19|AUTODETECT|” II Tim. 4:19) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 2 Thayer, p. 578; Bauer, p. 755.) 1 1 2 8 0 “tw://bible.?id=44.18.2|AUTODETECT|” 3 Judaeos impulsore Chresto assidue tumultuantes Roma expulit. Suetonius Claudius 25.4. See also Dio Cassius History 60.6.6; Robert O. Hoerber, The Decree of Claudius in ) 7 1 -1 9 0 “tw://bible.?id=44.18.2|AUTODETECT|” Acts 18:2) 1 1 -1 9 0 0 , ConcThMonth 31 (1960): 690 94.) 1 4 2 8 0 0 4 Refer to Ronald F. Hock, The Social Context of Paul s Ministry: Tentmaking and Apostleship (Philadelphia: Fortress, 1980), p. 25. See Lake and Cadbury, Beginnings, vol. 4, p. 223.) 5 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 530.) 6 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 460 61.) 7 On his second missionary journey, Paul composed Galatians and I and II Thessalonians. He wrote Romans and I and II Corinthians during his third missionary journey; and while he was imprisoned he authored Ephesians, Colossians, Philippians, and Philemon.) 1 1 2 8 0 “tw://bible.?id=44.8.25|AUTODETECT|” 8 ) 7 1 -1 9 0 “tw://bible.?id=44.8.25|AUTODETECT|” Acts 8:25) 1 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” 20:21) 1 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 “tw://bible.?id=44.28.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.23|AUTODETECT|” 28:23) 1 1 -1 9 0 0 .) 1 38 2 8 0 0 9 Mishnah, Berakhoth 3.3; 4.1.) 10 Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 461. See also SB, vol. 4, pt. 1, pp. 212 13.) 11 H. J. Cadbury, Dust and Garments, Beginnings, vol. 5, p. 274.) 12 Henry Alford writes that Paul, on leaving the synagogue, went no longer to the house of the Jew Aquila. Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 202.

But this is hardly the meaning of the text, because Paul s friendship with Aquila and Priscilla remained firm.) KJV King James Version (= Authorized Version)) NKJV New King James Version) JB Jerusalem Bible) NAB New American Bible) Moffatt The Bible A New Translation, James Moffatt) RSV Revised Standard Version) NEB New English Bible) MLB The Modern Language Bible) GNB Good News Bible) SEB Simple English Bible) NIV New International Version) NASB New American Standard Bible) 13 E.g., Edgar J. Goodspeed, Gaius Titius Justus, JBL 69 (1950): 382 83.) 14 Lake and Cadbury, Beginnings, vol. 4, p. 225.) 15 Metzger, Textual Commentary, p. 461.) 16 Refer to Robertson, Grammar, p. 808.) 17 Metzger, Textual Commentary, p. 462.) 18 Robertson, Grammar, p. 810.) 19 Consult Hock, Social Context of Paul s Ministry, p. 60.) 20 Leon Morris, New Testament Theology (Grand Rapids: Zondervan, Academie Books, 1986), p. 154.) 21 Hans Bietenhard, NIDNTT, vol. 2, p. 800; Hermann Strathmann, TDNT, vol. 4, p. 54.) 22 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 328.) 23 Thayer, p. 372; Bauer, p. 467.) 24 Though in practice the emperors reigned for their life, they were acclaimed imperator at frequent but irregular intervals. Kirsopp Lake, The Chronology of Acts, Beginnings, vol. 5, p. 462.) 25 Consult Colin J. Hemer, Observations on Pauline Chronology, in Pauline Studies, ed. Donald A.

Hagner and Murray J. Harris (Exeter: Paternoster; Grand Rapids: Eerdmans, 1980), p. 8; see also his Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), pp. 168 69. For varying views, see B. Schwank, Der sogenannte Brief an Gallio und die Datierung des 1 Thess., BZ n.s. 15 (1971): 265 66; Klaus Haacker, Die Gallio-Episode und die paulinische Chronologie, BZ n.s. 16 (1972): 252 55.) 26 Tacitus Annals 15.60 65; 15.73.) 27 Seneca Natural Questions 4a, preface 10 11; Epistles 104.2; and see Dio Cassius Roman History 61.35.) 28 Sch�rer, History of the Jewish People, vol. 3, p. 132.

See also Josephus Antiquities 19.5.3 [289]; 20.1.2 [10 14].) 29 A. N. Sherwin-White, Roman Society and Roman Law in the New Testament (1963; reprint ed., Grand Rapids: Baker, 1978), p. 103.) 30 Metzger, Textual Commentary, p. 463.) 31 James Hardy Ropes, Beginnings, vol. 3, p. 176.) 32 See Hemer, Book of Acts, pp. 255 56.) 33 Bauer, p. 794; Thayer, p. 607.) 34 Consult R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 762.) 1 1 2 8 0 “tw://bible.?id=4.6.1-4.6.21|AUTODETECT|” 35 Refer to ) 7 1 -1 9 0 “tw://bible.?id=4.6.1-4.6.21|AUTODETECT|” Num. 6:1 21) 1 1 -1 9 0 0 ; Josephus War 2.15.1 [313]; Mishnah, Nazir 1.1 9.5.) 1 3 2 8 0 0 36 SB, vol. 2, p. 749.) 37 Jews held local citizenship in Ephesus. See Josephus Against Apion 2.4 [39]; and Sch�rer, History of the Jewish People, vol. 3, pp. 22 23.) 38 Consult F. F. Bruce, The Book of the Acts, rev. ed. New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 356. See also William M. Ramsay, St. Paul the Traveller and the Roman Citizen (1897; reprint ed., Grand Rapids: Baker, 1962), p. 264.) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” 39 GNB, SEB, Phillips, LB, and some translations in Dutch, German, French, Spanish, and Portuguese. Jakob van Bruggen identifies Paul s visit to Jersualem with ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 . Na Veertien Jaren : De Datering van het in Galaten 2 genoemde Overleg te Jeruzalem (Kampen: Kok, 1973), pp. 114 17, 228 29.) 1 4 2 8 0 0 40 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #484.) 41 Refer to Kirsopp Lake, Paul s Route in Asia Minor, Beginnings, vol. 5, pp. 239 40.) 42 William Hendriksen, Exposition of Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), pp. 14 15.) 43 J. Alexander Thompson, Alexandria, ISBE, vol. 1, p. 91. And see Talmud, Sukkah 51b.) 1 1 2 8 0 “tw://bible.?id=44.19.1|AUTODETECT|” 44 ) 7 1 -1 9 0 “tw://bible.?id=44.19.1|AUTODETECT|” Acts 19:1) 1 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” I Cor. 1:12) 1 1 -1 9 0 “tw://bible.?id=46.3.4-46.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.4-46.3.6|AUTODETECT|” 3:4 6) 1 1 -1 9 0 “tw://bible.?id=46.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” 16:12) 1 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” Titus 3:13) 1 1 -1 9 0 0 . See G. D. Kilpatrick, Apollos-Apelles, JBL 89 (1970): 77.) 1 10 2 8 0 0 45 Lake and Cadbury, Beginnings, vol. 4, p. 233. However, Martin Hengel doubts the historical value of this reading. Acts and the History of Earliest Christianity, trans. John Bowden (Philadelphia: Fortress, 1980), p. 107.) 46 Consult Rackham, Acts, p. 342.) 47 Refer to Klaus Wegenast, NIDNTT, vol. 3, pp. 771 72; Hermann Wolfgang Beyer, TDNT, vol. 3, pp. 638 40.) 48 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F.

Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 145.) 49 D. Edmond Hiebert, Apollos, ZPEB, vol. 1, p. 215. Compare G. W. H. Lampe, The Seal of the Spirit, 2d ed. (London: SPCK, 1967), p. 66.

Consult also C. K. Barrett, Apollos and the Twelve Disciples of Ephesus, in The New Testament Age: Essays in Honor of Bo Reicke, ed. William C. Weinrich, 2 vols. (Macon, Ga.: Mercer University Press, 1984), vol. 1, p. 38.) 50 Blass and Debrunner, Greek Grammar, #339.2a.) 51 Robertson, Grammar, p. 788.) 52 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 227.) 53 Metzger, Textual Commentary, pp. 467 68.) )