Acts 18

H. Leo Boles Commentary On Acts 18 PAUL AT CORINTHAct_18:1-18 1 After these things he departed from Athens,—Paul left Athens and went to Corinth; this city was between forty-five and fifty miles from Athens, in a course west by a little south. Corinth was the capital of Achaia, and the chief city of this province. Corinth had been destroyed by Mummius in 146 B.C., and had been restored by Julius Caesar in 46 B.C. Much of the sculpture and fine arts that had adorned the old Corinth was destroyed. Paul visited the new Corinth. The destruction of the old Corinth was so complete that it passed into a proverb.

The new Corinth soon surpassed its former state in wealth and splendor, and became a vast commercial center. The laxity of the morals of Corinth was proverbial. Paul made reference to this in his letter to the church later. (1 Corinthians 5:1 1 Corinthians 6:9-10.) Paul went into the midst of this city which had less promise, at first, than Athens, but, ultimately, far more fruitful in results. 2 And he found a certain Jew named Aquila,—When Paul came to Corinth, being a Jew, he would naturally seek some companion among the Jews; he may have gone to the synagogue and met Aquila there. Luke calls him “ a certain Jew” from “ Pontus.” It is also significant to know that Paul “ found” him. The Jews had certain guilds by which they kept together whether in street or synagogue. His birth in Pontus indicates that he belonged to the dispersion of the Jews of that province (1 Peter 1:1) which lay between Bithynia and Armenia. Here we meet first with “ his wife Priscilla.” She was a prominent woman and stood high in social position so that her name is sometimes placed before that of her husband. (Verse 18; Romans 16:3; 2 Timothy 4:19.) Some think that Aquila and Priscilla were Christians when Paul met them; others think that Paul converted them. We do not know, and no history gives any record by which we may determine.

They sojourned later with Paul during his long residence at Ephesus; and once (Romans 16:3-4), Paul tells us, they “ laid down their own necks” for him. If they were Christians when Paul met them, they are the two most ancient known members of the primitive church at Rome. They had been driven from Rome because of the order which had been given by Claudius; this was about A.D. 49; Claudius had ordered the Jews to leave Rome because of the constant tumult that they instigated. Jews were unpopular in Rome; it has been estimated that there were twenty thousand Jews in Rome at that time. 3 and because he was of the same trade,—This is the first mention that we have of Paul’ s occupation or trade. Every Jewish boy was carefully taught a trade; one rabbi among the Jews said that a father had just as well teach his boy to steal as to fail to teach him a trade. Aquila was a tentmaker; this was Paul’ s trade. They had at least three things in common now— they were of the same race, being Jews; of the same trade, tentmakers; and now of the same faith, both Christians. Tentmaking was a common occupation in Paul’ s native Cilicia; these tents were made of rough goat’ s hair; goats abounded in the hill country of Cilicia. This tent cloth was generally known as “ Cilicium.” Paul alludes to the toil of his hands. (Acts 20:34.) He makes other allusions to working with his own hands to support himself and others. (1 Corinthians 4:12; 1 Thessalonians 2:9; 2 Thessalonians 3:8.) 4 And he reasoned in the synagogue every sabbath,—This was Paul’ s invariable rule; he preached the gospel “ to the Jew first” and then to Gentiles. He went to the synagogue on the Sabbath because the Jews met on the Sabbath. His going into the synagogue on the Sabbath was in no sense endorsing the Jewish Sabbath as a day to be observed by Christians. On these Sabbaths Paul “ reasoned” and “ persuaded” both “ Jews and Greeks” to accept Jesus as the Messiah and Savior of the world. He convinced them by his reasoning that Jesus was the Christ, and persuaded them to accept him as such. As the “ Greeks” here are mentioned with the Jews in the synagogue, it is to be understood that they were proselytes. 5 But when Silas and Timothy came—Paul had left Silas and Timothy at Berea (Acts 17:14), and had given instruction to those who had conducted him to Athens for Silas and Timothy to come “ to him with all speed” (Acts 17:15). It seems they did not get to Athens before Paul left; hence, they came to Corinth. The coming of Silas and Timothy greatly encouraged Paul; they brought gifts from Macedonia to him which relieved him for the time being of tentmaking, so that he could give all of his time to preaching the gospel. (2 Corinthians 11:9; Philippians 4:15; 1 Thessalonians 3:6.) Paul “ was constrained” to preach “ to the Jews that Jesus was the Christ.” Being now free from the burden of working with his hands, Paul gave his time to preaching and convincing the Jews of the Messiahship of Jesus. “ Constrained” is from the Greek “ suneicheto” and was used once very solemnly by Christ. (Luke 12:50.) It indicates an intense divine impulse, urging to a work which would not be delayed or hindered by anything. The Authorized Version translates this as “ pressed in the spirit,” but the Revised Version gives a better translation. The meaning seems to be that he was engrossed by the word, or engrossed by the preaching of the gospel. He had been relieved of anxiety and toil by the arrival of Silas and Timothy with the gifts from Macedonia, and was now giving all of his time to preaching the word. 6 And when they opposed themselves and blasphemed,— We know not how long Paul had now been in Corinth; he had reasoned in the synagogue and persuaded his hearers to accept the Christ as their Savior. Some of them refused to accept Jesus as the Messiah and even indulged in reproachful and reviling language against Paul and the Christ. When they took this attitude Paul turned from them; he knew that he could do them no good by further reasoning and persuading them. “ He shook out his raiment,” and thus signified to the Jews his deep abhorrence of their conduct and his unwillingness to be associated with them intimately any longer. This is similar to the act of Paul and Barnabas at Antioch in Pisidia (Acts 13:51), and the instruction Jesus gave his disciples (Matthew 10:14). “ Your blood be upon your own heads” ; this was not a curse, but a solemn disclaimer of responsibility. (Ezekiel 3:18 f Ezekiel 33:4 Ezekiel 33:8 f.; Acts 20:26.) The Jews had used this expression in assuming responsibility for the crucifixion of Christ. (Matthew 27:25; see also Matthew 23:35.) Paul was not responsible any further; he had preached Christ to them and they had rejected him. Now he turns to the Gentiles. 7 And he departed thence,—Paul now left the synagogue and, probably by invitation, went into the house joining the synagogue; this was owned by “ a certain man named Titus Justus.” We do not know much about this Titus. He was evidently a Roman citizen, and was not the Titus who afterwards became a companion of Paul; however, some think that he was. Paul assembled the converts to Christianity in his house and taught them there. This “ Titus Justus” “ worshipped God.” Evidently he was a proselyte; the phrase “ worshipped God” is the one that is frequently used to designate a proselyte to the Jewish worship. Paul probably continued to lodge with Aquila and Priscilla, but taught all who would come to him in the house of Titus Justus. 8 And Crispus, the ruler of the synagogue,—Crispus is mentioned by Paul in 1 Corinthians 1:14. Paul baptized him. (1 Corinthians 1:14.) He was distinguished as a ruler of the synagogue; there may have been more than one synagogue in Corinth as we read in verse 17 of Sosthenes, the “ ruler of the synagogue.” However, Sosthenes may have been appointed immediately after Crispus was converted. Luke sums up the results by saying that “ many of the Corinthians hearing believed, and were baptized.” This was the order and steps of the conversion of all. First the gospel is preached, people hear the gospel, believe it, repent of their sins, and are baptized; they are then in Christ and are called Christians. Paul baptized, in addition to Crispus, Gaius and the household of Stephanas. However, Silas and Timothy were now assisting him, and would care for those who desired to be baptized. 9 And the Lord said unto Paul in the night by a vision,—The Lord encouraged Paul in his work. “ Be not afraid” literally means “ stop being afraid,” and go on speaking, and do not become silent. We know now why Paul should be afraid; he was threatened with danger and was becoming discouraged. Anyone discouraged needs encouragement; the Lord gave him a clear intimation of his will, either changing a purpose which was forming in Paul’ s mind, or confirming his sense of duty to remain. 10 for I am with thee, and no man shall set on thee—These are the words which the Lord used to encourage Paul; he had spoken to him at night in a vision. Jesus had promised to be with those who preached his gospel. (Matthew 28:20.) Here he is promised that no man should harm him; this seems to imply that someone was seeking or threatening to do Paul harm. The Lord encourages him by saying that no one should so harm him. Another reason why he should continue to preach in Corinth was that “ I have much people in this city.” In a prospective sense there were many in Corinth who would obey the gospel if they had opportunity. They could become the people of God by hearing, believing, repenting of their sins, and being baptized into Christ. There were much people, not yet saved, but who would accept the gospel when they heard it. This should have been encouragement enough for Paul. 11 And he dwelt there a year and six months,—We do not know how much time Paul spent in Corinth before this encouragement was given to him. Some think that he was in Corinth about two years in all; his work extended beyond the city (2 Corinthians 11:10), and there was a church in Cenchreae (Romans 16:1). We cannot be certain as to the length of his stay in Corinth, as verse 18 speaks of his remaining there “ yet many days,” which may be added to the “ year and six months” of this verse. He taught “ a year and six months” undisturbed, until Gallio was appointed “ proconsul” ; then trouble began, but Gallio refused to be disturbed with the charge. 12-13 But when Gallio was proconsul of Achaia,—This Gallio was a brother of Seneca, who was a Stoic teacher and tutor of Nero. He was a man of culture and refinement. Seneca said of him: “ No one of mortals is so pleasant to one person as he is to all.” The Jews “ with one accord rose up against Paul.” They made an insurrection against Paul; they seized him and “ brought him before the judgment-seat.” It was the custom of the provincial governors of the Roman Empire to hold their courts on certain days of the week; these were commonly held in the market place. The “ judgment-seat” was of two kinds: (1) fixed in some public place; or (2) movable and taken about by the magistrate, to be set up in whatever spot he might designate. They preferred the charge against Paul that he persuaded “ men to worship God contrary to the law.” They did not mean by this that Paul was persuading people to worship God “ contrary to the law” of Moses; they meant the Roman law, or the law of the province of Achaia. This is obvious since they brought Paul before Gallio and preferred the charge; he would have nothing to do about judging disputes contrary to the law of Moses.

Their contention was that though Jews had been banished from Rome as a measure of policy, Judaism as such was still a legal religion to be tolerated and recognized by the Roman authority. Their charge was that he was preaching a new religion that was not recognized by the laws of Rome. 14 But when Paul was about to open his mouth,—Paul was ready to answer the charge, but before he could speak, Gallio ended the whole matter. It was not necessary for Paul to speak. The proconsul could hardly have resided in Achaia for eighteen months without hearing of the new covenant that Paul was promoting; he knew the Jews and probably knew something about Paul. In any case, from his standpoint, it was not a matter to be brought into his court. He said that if it was a matter of “ wrong or of wicked villany” then he would attend to the matter and hear their accusation. If Paul had been guilty of doing wrong to anyone, or if he had violated any of the laws of the province, Gallio would hear them. 15 but if they are questions about words and names—Cases of injustice and open violence came properly under the authority of Gallio’ s court, but if the Jews were disturbed about “ questions” on “ words and names” of their own law, he had no interest in such. He was not interested in a parcel of questions about words and names; he did not care whether “ Jesus” should also be called “ Christ” or “ Messiah” ; Gallio knew that the Jews split hairs over words and names. He was not inclined to sit in judgment and settle disputes that arose among the Jews over their religious ritual. They should settle their own disputes; “ look to it yourselves” ; he turned the matter over to them with the statement that he was not willing to occupy his time with such small matters. 16-17 And he drove them from the judgment-seat.—The Jews were confused at his abrupt dismissal of the charge that they brought against Paul. He drove them from his judgment seat; the words here imply a magisterial act; the order was given to his officers to clear the court, and the Jews who did not immediately retreat were exposed to the ignominy of blows from the officers. The Greeks then “ laid hold on Sosthenes,” who was the “ ruler of the synagogue.” They beat him in the presence of Gallio, and Gallio gave no attention to it. Had Paul been violating any of the Roman laws he would have condemned him. He looked upon the affair as being one of their own quarrels about some phase of their religion, and he let them have their way about it. The beating of Sosthenes was a small detail that belonged to the police court, and not for the proconsul’ s judgment.

Sosthenes was, on this occasion, the chief object of their rage and ill-treatment; some think that this is the Sosthenes mentioned by Paul as one of his companions. (1 Corinthians 1:1.) It has been a question of much dispute as to why he was beaten by the Greeks; some have speculated in regard to this that Sosthenes, being the leader, was defeated in his case before Gallio, and hence needed to be punished for bringing such trivial charges. Some claim that it is not clear as to who beat Sosthenes; whether it was the infuriated Jews or whether the Gentiles; however, it seems clear that the Gentiles so punished Sosthenes. 18 And Paul, having tarried after this—It is not certain whether “ tarried after this yet many days” means that Paul tarried longer than the “ year and six months,” as mentioned in verse 11, or that this time is included in the “ year and six months.” However, the context seems to indicate that it was in addition to the time mentioned in verse 11. Paul was vindicated; there was no reason for haste in leaving, and he usually left after such a crisis was past. He took his leave of the church and “ sailed thence for Syria.” Antioch in Syria was his destination; he embarked and sailed first to Ephesus. He took Priscilla and Aquila with him. Cenchreae was a seaport of Corinth, and about ten miles southeast from Corinth. Priscilla here, as in Romans 16:3; 2 Timothy 4:19, is named first on account of the prominent part she took in the church.

A church had been planted at Cenchreae (Romans 16:1) probably by Paul during his residence at Corinth. There is some dispute about whether it was Aquila or Paul who had the vow and had “ shorn his head in Cenchreae.” Grotius, Wieseler, Meyer, Howson, and others refer it to Aquila. They claim that this clause is parenthetic and belongs to Aquila. The participle is masculine; hence, cannot refer to Priscilla. Since “ Priscilla and Aquila” are joined, and since the clause, “ having shorn his head in Cenchreae,” is parenthetical, it cannot refer to Aquila. Hence, we conclude that it was Paul who had the vow and that he had shorn his head in Cenchreae.

The other participles in this verse refer to Paul without any doubt; hence, we are justified in saying that it refers to Paul. We do not know what vow Paul had taken nor why he had made a vow; hence, we do not know why this reference to the vow. Paul, as a Jew, kept up his observance of the ceremonial law for some instances, but refused to impose it upon the Gentiles.

PAUL RETURNS TO ANTIOCH IN SYRIAAct_18:19-22 19 And they came to Ephesus,—Ephesus was nearly due east from Cenchreae across the Aegean Sea; it could have been reached in two or three days under favorable sailing. Ephesus was the capital of the province of Asia; it was situated on the western shore of Asia Minor. Paul left Aquila and Priscilla at Ephesus. Before leaving Ephesus Paul entered into the synagogue and “ reasoned with the Jews.” “ Reasoned” seems to be Luke’ s fa¬vorite word for Paul’ s discourses in the synagogue. (Acts 17:2 Acts 17:17 Acts 18:4 Acts 19:8-9.) 20-21 And when they asked him to abide—Frequently Paul has been run out of the synagogue by the Jews, but this is one time that he was asked “ to abide a longer time,” but he did not think it necessary to do so. He gave as his reason for not remaining, “ I will return again unto you if God will,” and set sail from Ephesus on his journey to Antioch. Paul was encouraged enough to make promise to return to them, “ if the Lord will.” (James 4:13-15.) “ If the Lord will” was a common expression among the early Christians. (Romans 1:10 Romans 15:32; 1 Corinthians 4:19 1 Corinthians 16:7; Hebrews 6:3.) Paul did return and Luke hastens to record the facts and results. (Acts 19:1.) It would require about a month to sail from Ephesus to Caesarea. In chapters 20 and 21 it is a seven weeks’ voyage; however, sojourns were made on the way. 22 And when he had landed at Caesarea,—Caesarea was on the eastern coast of the Mediterranean Sea; it was on the western border of the land of Canaan or Palestine. It was the Roman cap¬ital of Judea. Paul went from Caesarea “ up” to Jerusalem and there “ saluted the church,” and then went “ down” to Antioch. Geographically speaking, this was correct; the location of Jerusalem was much higher in elevation than Antioch in Syria. Paul saluted “ the church” ; this shows that the church at Jerusalem was still considered the “ mother church” at the time Luke wrote. This was Paul’ s fourth visit to the church in Jerusalem after his conversion.

When he came to Antioch, his second missionary journey was terminated. It had occupied about three years; during this time he had traveled through large districts of Asia Minor, visited the European cities of Philippi, Thessalonica, Berea, Athens, and Corinth; he had returned by way of Ephesus and the sea to Caesarea, Jerusalem, and to Antioch. The Jews had violently resisted him in nearly every place except Athens and Ephesus; however, churches were organized not only in Galatia, but also in Philippi, Thessalonica, and Corinth; perhaps churches were established in other places.

PAUL’ S THIRD JOURNEYAct_18:23 to Acts 21:16 , AQUILA, AND APOLLOS AT EPHESUSAct_18:23-28 23 And having spent some time there,—Paul now remained at Antioch for some time; we cannot tell how long he sojourned there. It was now probably A.D. 54, and Paul begins his third great missionary journey. He left Antioch and probably went first to Tarsus; then he went in a northwest direction through Galatia, and then turning southwest journeyed through Phrygia and on to Ephesus. Probably this was the last time that Paul ever saw Antioch. Some place the visit of Peter to Antioch, to which Paul re¬fers in Galatians 2:11ff., at this time. Paul begins his third journey without a Barnabas or a Silas to help him. 24 Now a certain Jew named Apollos,—Apollos was born in Alexandria, which was a celebrated city and seaport of Egypt on the Mediterranean Sea, twelve miles from the mouth of the Nile River. It was named Alexandria in honor of Alexander the Great, who founded it, 332 B.C. Many Jews had gone to Alexan¬dria, as it was a famous place of learning. The Alexandrian library was the greatest in the world. Apollos is described as “ an eloquent man” ; that is, a learned man. The Greek word “ logios” can mean either a man of words or a man of ideas; Apollos was probably both learned and eloquent. He was especially “ mighty in the scriptures.” He knew well the Old Testament. Later Paul wrote that he planted and Apollos watered. (1 Corinthians 3:6.) Paul found Apollos at Ephesus on this visit. 25 This man had been instructed in the way of the Lord;— This is the same term used in Luke 1:4. Apollos was instructed before he came to Ephesus. He had received only the instruction as prepared by John the Baptist. (Matthew 3:3; Mark 1:3.) He had been taught by John, or by some of John’ s disciples, as to the Messiahship of Christ, and knew some of the facts of his life, doctrines, and miracles. He may not have heard of the death, burial, and resurrection and ascension of Christ, neither did he know about the descent of the Holy Spirit on Pentecost. He was zealous and “ taught accurately the things concerning Jesus” so far as he knew; however, he knew only the baptism of John. He did not know of the baptism in water into the name of the Father and of the Son and of the Holy Spirit. John’ s baptism was a “ baptism of repentance.” (Mark 1:4; Acts 13:24 Acts 19:4.) John knew and preached the coming of the Messiah, and had borne testimony that Jesus was the Messiah. 26 and he began to speak boldly in the synagogue.—He entered the synagogue and taught boldly what he knew of the Christ. He expounded to the Jews what he knew. Priscilla and Aquila, who had accompanied Paul on his return from Cenchreae to Ephesus, heard Apollos and saw that he knew so little about the Christ. “ They took him unto them, and expounded unto him the way of God more accurately.” They taught Apollos the gospel as they had learned it from Paul. We are to understand that they showed him that Christ had fulfilled the prophecies, and had done just what John the Baptist predicted that he would do. Apollos was an apt student and learned rapidly; he wanted to know the full truth, and Aquila and Priscilla so taught him. Aquila and Priscilla “ took him unto them,” which means that they took him to their home and into their hearts. 27 And when he was minded to pass over into Achaia,—Apollos was at Ephesus, which was on the eastern coast of the Aegean Sea; Achaia was due west of Ephesus; it was the province south of Macedonia; Achaia and Macedonia composed Greece. The brethren at Ephesus encouraged Apollos and “ wrote to the disciples to receive him.” Since Apollos wanted to go into Achaia, the brethren wrote a letter of introduction to the disciples in Cor¬inth to receive him. Paul referred to this letter later (2 Corinthians 3:1), and pointed out that he himself needed no such letter of com¬mendation. Priscilla and Aquila were well known in Corinth, and their approval would carry much weight. Apollos was very useful in Achaia, for he “ helped them much” who had become Christians. It was by the grace of God that they had learned of Jesus Christ and had become Christians. 28 for he powerfully confuted the Jews,—Apollos was al¬ready “ an eloquent man” and “ mighty in the scriptures,” and had now been taught “ the way of God more accurately,” so he was powerful in arguing with the Jews about the Christ. To confute means to contest in rivalry; Apollos entered into a public debate with the Jews showing that Jesus of Nazareth was the Christ. Apollos was so popular in Corinth that later a party arose in the church with the motto: “ I am of Apollos.” (1 Corinthians 3:4.) We lose sight of Apollos here and get a last glimpse of him in Titus 3:13. He is in company with Zenas, the lawyer. It seems that he had been laboring at Crete, and there also had gathered around him a distinct company of disciples.

J.W. McGarvey Commentary On Acts 18Acts 18:1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) “After these things Paul departed from Athens, and went to Corinth.” This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and Ægean Sea on the east, it had direct communication with all the great Asiatic cities, and with Rome and the west through the Gulf of Corinth and the Adriatic. It was, therefore, a place of great commercial advantages; and, at the time of Paul’s visit, was the chief city of all Greece. Its advantages for trade had attracted the large Jewish population which the apostle found there. Acts 18:2-3. Paul entered this large city a stranger, alone, and penniless. What little means he had brought with him from Macedonia was exhausted, and his first attention was directed to the supply of his daily wants. He knew what it was to suffer “ hunger and thirst;” but he had been taught to look to heaven and pray, “ Give us this day our daily bread.” A kind Providence found him lodging and means of livelihood. (2) “And having found a certain Jews named Aquila, born in Pontus, and Priscilla his wife, lately come from Italy because Claudius had commanded all the Jews to depart from Rome, he went to them. (3) and because he was of the same trade, he remained with them, and worked; for they were tent-makers by trade.” To be thus under the necessity of laboring as a journeyman tent-maker was certainly a most discouraging condition for one about to evangelize a proud and opulent city. From the calm and unimpassioned style in which Luke proceeds with the narrative, we might imagine that Paul’s feelings were callous to the influence of such circumstances. But his own pen, which often reveals emotions that were not known to Luke, gives a far different representation of his feelings.

Writing to the Corinthians after long years had passed away, and all transient emotions had been forgotten, he says, “ I was with you in weakness, and in fear, and in much trembling.” Though keenly sensitive to all the distressing influences which surrounded him, he had, withal, so strong confidence in the power of truth, and so gloried in the very humility of the gospel, that he never despaired. The companionship of two such spirits as Aquila and Priscilla afterward proved to be, was, doubtless, a source of great encouragement to him. Acts 18:4-5. Notwithstanding all the discouragements of his situation, he devoted the Sabbaths, and whatever portion of the week his manual labor would permit, to the great work. (4) “But he discoursed every Sabbath in the synagogue, and persuaded both Jews and Greeks. (5) And when Silas and Timothy came down from Macedonia, Paul was pressed in spirit, and testified to the Jews that Jesus is the Christ.” It will be recollected by the reader, that Silas and Timothy, whose arrival is here mentioned, had tarried in Berea, and that Paul had sent back word to them, by the brethren who conducted him to Athens, to rejoin him as soon as possible. He had also “ waited for them in Athens,” before his speech in the Areopagus. We would suppose, from Luke’s narrative, that they failed to overtake him there, and now first rejoined him in Corinth. But Paul supplies an incident in the First Epistle to the Thessalonians, which corrects this supposition. He says: “ When we could no longer forbear, we thought it good to be left alone in Athens, and sent Timothy to establish you and to comfort you concerning your faith.” This shows that Timothy, at least, had actually rejoined him in Athens, and had been sent back to learn the condition of the congregation in Thessalonica.

His present arrival in Corinth, therefore, was not from his original stay in Berea; but from a recent visit to Thessalonica. Probably Silas had remained till now in Berea. The arrival of Silas and Timothy brings us to a new period in the life of Paul, the period of his letter-writing. We have already made some use of his epistles to throw light upon the somewhat elliptical narrative before us; but we shall henceforth have them as cotemporary documents, and will be able to fill up from them many blanks in Paul’s personal history. The First Epistle to the Thessalonians was written from Corinth soon after the arrival of Timothy, as is proved by the concurrence of the two facts, that, on the return of Silas and Timothy, as seen in the text, just quoted, they found Paul in Corinth, and that, in the epistle itself, Paul speaks of their arrival as having just taken place at the time of writing. Several statements in this epistle throw additional light upon the state of Paul’s feelings during his first labors in Corinth. He was not only “ pressed in spirit,” as stated by Luke, “ in weakness, in fear, and in much trembling,” as he himself says to the Corinthians but he was racked with uncontrollable anxiety concerning the brethren in Thessalonica, for whom he would have been willing to sacrifice his own life, and who were now suffering the severest persecution. The good report brought from them by Silas and Timothy gave him much joy, but it was joy in the midst of distress. He says: “ When Timothy came to us from you, and brought us good tidings of your faith and love, and that you have remembrance of us always, desiring greatly to see us, as we also to see you, therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if you stand fast in the Lord.” It was, therefore, with a zeal newly kindled from almost utter despair, by their good report from Thessalonica and the arrival of his fellow-laborers, that he now so “ earnestly testified to the Jews that Jesus is the Christ.” Acts 18:6-7. The increase of Paul’s earnestness was responded to by an increased virulence in the opposition of the unbelieving Jews. (6) “But when they resisted and blasphemed, he shook his raiment, and said to them, Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles. (7) And he departed thence, and went into the house of a man named Justus, a worshiper of God, whose house was adjacent to the synagogue.” When they began to resist his preaching with passion and violent imprecations, he could no longer hope to do them good, and to press the subject further upon them would be to cast pearls before swine. Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle. Acts 18:8. Although he left the synagogue in apparent discomfiture, he was not without fruits of his labors there. (8) “But Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were immersed.” It was very seldom that men of high position in the Jewish synagogues were induced to obey the gospel. It is greatly to the credit of Crispus, therefore, that he was among the first in Corinth to take this position, and this, too, at the moment when the opposition and blasphemy of the other Jews were most intense. He must have been a man of great independence of spirit and goodness of heart— the right kind of a man to form the nucleus for a congregation of disciples. The conversion of these Corinthians is not detailed so fully as that of the eunuch, of Saul, or of Cornelius, yet enough is said to show that it was essentially the same process. “ Many of the Corinthians, hearing, believed, and were immersed.” They heard what Paul preached, “ that Jesus is the Christ.” This, then, is what they believed. That they repented of their sins is implied in the fact that they turned to the Lord by being immersed. To hear the gospel preached, to believe that Jesus is the Christ, and to be immersed, was the entire process of their conversion, briefly expressed. Acts 18:9-10. Although his success, when about leaving the synagogue must have been a source of some comfort to Paul, an incident occurred just at this period, which shows that he was far from being relieved, as yet, from the “ weakness and fear, and much trembling,” which had oppressed him. (9) “Then the Lord said to Paul in a vision by night, Be not afraid; but speak, and be not silent; (10) for I am with you, and no man shall assail you to hurt you. For I have many people in this city.” The Lord never appeared by a vision to comfort his servants, except when they needed comfort. The words “ Be not afraid” imply that he was alarmed, and the assurance that no one should hurt him implies that his alarm had reference to his personal safety. His very success had, doubtless, fired his opponents to fiercer opposition, and his recent sufferings at Philippi seemed about to be repeated. But, at the darkest hour of his night of sorrow, the light of hope suddenly dawned upon him, and he was strengthened with the assurance that many in the city would yet obey the Lord. In the declaration, “ I have many people in this city,” the Lord called persons who were then unbelievers, and perhaps idolaters, his people. This would accord with the Calvinistic idea that God’s people are a certain definite number whom he has selected, many of whom are yet unconverted. But it can not prove this doctrine, because it admits of rational explanation upon another hypothesis. He knew that these people would yet believe and obey the gospel, and he could, therefore, with all propriety of speech, call them his by anticipation. Such is no doubt the true idea. An expression similar to this occurs in the eighteenth chapter of Revelations, where the angel, announcing the downfall of the mystic Babylon, cries: “ Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues.” It has been argued, from this, that God has a people in the apostasy, who are already accepted as his own. But the language, like the statement, “ I have many people in this city,” may be used simply in anticipation. The most that can be argued from it, is that he knew a people would come out of Babylon whom he could accept, and that he called them his people on account of that fact. Acts 18:11. Under the assurance given by the Lord in the vision, Paul was encouraged to continue his labors. (11) “Then he continued there a year and six months, teaching among them the word of God.” Instead of the more usual expression, “preaching the word of God,” we have here “teaching the word of God.” This change of phraseology is not without a purpose. It indicates that Paul’s labor, during this period, consisted not so much in proclaiming the great facts of the gospel, as in teaching his hearers the practical precepts of the Word. He was executing the latter part of the commission as recorded by Matthew: “ Teaching them to observe and do all that I have commanded you.” Acts 18:12-13. The next paragraph introduces an incident which occurred within this period of eighteen months, and which is worthy of special notice, because of several peculiarities not common to the scenes of apostolic suffering. (12) “While Gallio was proconsul of Achaia, the Jews, with one accord, rose up against Paul and led him to the judgment-seat, (13) saying, This man is persuading men to worship God contrary to the law.” Here we have the same charge, in form, which was preferred against Paul at Philippi and Thessalonica, causing all the trouble which befell him in those cities. But the charge, in those instances, was preferred by Greeks, with reference to the Roman law; while, in the present, the Jews had the boldness to prefer it in their own name, with reference to their own law. This fact indicates a degree of confidence in their own influence which we have not seen exhibited by the Jews in any other Gentile city. Acts 18:14-16. In this case, however, they had to deal with a man of far different character from the magistrates of Philippi, or the city rulers of Thessalonica. Gallio was a brother of Seneca, the famous Roman moralist, who describes him as a man of admirable integrity, amiable, and popular. Such was the character which he exhibited on this occasion. Instead of yielding to popular clamor, as did so many provincial and municipal officers, before whom the apostles were arraigned, he examined carefully the accusation, and seeing that it had reference, not to any infraction of the Roman law, but to questions in regard to their own law, he determined at once to dismiss the case. (14) “But when Paul was about to open his mouth, Gallio said to the Jews, If it were a matter of injustice or wicked recklessness, Jews, it would be reasonable that I should bear with you. (15) But since it is a question concerning a doctrine and words, and your own law, do you see to it; for I do not intend to be a judge of these matters. (16) And he drove them from the judgment-seat.” This is the only instance, in all the persecutions of Paul, in which his accusers were dealt with summarily and justly. The incident reflects great credit upon Gallio. Acts 18:17. Prompt and energetic vindication of the right, on the part of a public functionary, will nearly always meet the approbation of the masses, and will sometimes even turn the tide of popular prejudice. Whether the disinterested public were favorable or unfavorable to Paul before the decision, we are not informed; but when the case was dismissed, the spectators were highly gratified at the result. (17) “Then all the Greeks seized Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat; and Gallio cared for none of these things.” For once, the heart of the unconverted multitude was with the apostle, and so indignant were they at the unprovoked attempt to injure him, that when it was fully exposed, they visited upon the head of the chief persecutor the very beating which he had laid up for Paul. Sosthenes was most probably the successor of Crispus, as chief ruler of the synagogue, and may have been selected for that position on account of his zeal in opposing the course which Crispus had pursued. The beating which the Greeks gave him was a riotous proceeding, which Gallio, in strict discharge of his duty, should have suppressed. That he did not do so, and that Luke says, “ Gallio cared for none of these things,” has been generally understood to indicate an easy and yielding disposition, which was averse to the strict enforcement of the law.

This, however, is inconsistent with the promptness of his vindication of Paul, and his indignant dismissal of the accusers. I would rather understand it as indicating a secret delight at seeing the tables so handsomely turned upon the persecutors, prompting him to let pass unnoticed a riot, which, under other circumstances, he would have rebuked severely. The rage and disappointment of the Jews must have been intense; but the rough handling which their leaders experienced admonished them to keep quiet for a time. Acts 18:18. This incident occurred some time previous to the close of the eighteen months of Paul’s stay in Corinth, as we learn from the next verse. (18) “Now Paul, having still remained for many days, bade the brethren farewell, and sailed into Syria, and with him Priscilla and Aquila, having sheared his head in Cenchrea; for he had a vow.” It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle, and there was still among them some improper excitement in reference to the second coming of the Lord. Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle.

He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio’s judgment-seat. Many eminent commentators have contended that it was Aquila, and not Paul, who sheared his head at Cenchrea.

The argument by which they defend this position is based upon the fact that the name of Aquila is placed after that of his wife Priscilla, and next to the participle keiramenos, having sheared, for the very purpose of indicating that the act was performed by him. Others, who insist that it was Paul, reply that the order of the names is not conclusive, inasmuch as they occur in this order in three out of the five times that they are mentioned together in the New Testament. My own opinion is that it was Paul, and my chief reason for so thinking is this: the term Paul is the leading subject of the sentence, to which all the verbs and participles must be referred, unless there is some grammatical necessity for detaching one or more of them, and referring them to another subject. Priscilla and Aquila are subjects of the verb sailed (understood): “ Paul sailed into Syria, and with him (sailed) Priscilla and Aquila.” But if it was intended also to refer the act of shearing to Aquila, the English would require the relative and verb instead of the participle: “ with him Priscilla and Aquila who had sheared his head,” instead of “ Priscilla and Aquila, having sheared his head.” The Greek, in order to express this idea, would also have required the article or relative after Aquila. In the absence of such a modification of the construction, we must refer the terms keiramenos, having shaved, and eike, had, to the leading subject of the sentence, with which agree all the other verbs, prosmeinas, tarried; apotaxamenos, took leave of; and exepei, sailed away. The objection that Paul could not have taken such a vow consistently with his position in reference to the law of Moses, is fallacious in two respects.

First, It assumes a degree of freedom from legal observances on the part of Paul which his conduct on subsequent occasions shows that he had not attained. Second, It assumes, without authority, that this vow was one peculiar to the law, which it would be improper for Christians to observe.

The vow of the Nazarite would certainly be improper now, because it required the offering of sacrifices at its termination. But this was not that vow, seeing the hair was sheared in Cenchrea; whereas the Nazarite’s hair could be sheared only at the temple in Jerusalem. What the exact nature of the vow was, we have now no means of determining. The only practical value of this incident arises from its bearing upon present practice. But this is altogether independent of the question whether it was Paul or Aquila who had the vow. If we admit it was Aquila, the presence of Paul, and the approbation indicated by his silence, gives to it the apostolic sanction. We conclude, therefore, that disciples would be guilty of no impropriety in making vows, and allowing their hair to grow until the vow is performed. But it must not be inferred, from this conclusion, that we are at liberty to make foolish or wicked vows, which would be better broken than kept. Acts 18:19-22. Embarking at Cenchrea, which was the eastern port of Corinth, on a voyage for Syria, the frequent commercial intercourse between Corinth and Ephesus very naturally caused the vessel to touch at the latter city, which was the destination of Priscilla and Aquila. (19) “And he went to Ephesus, and left them there. He himself went into the synagogue and discoursed to the Jews. (20) They requested him to remain longer with them, but he did not consent, (21) but bade them farewell, saying, I must by all means keep the coming feast in Jerusalem; but I will return to you, God willing. (22) And he set sail for Ephesus; and having gone down to Cæsarea, he went up and saluted the Church, and went down to Antioch.” The context plainly implies that the Church which he “ went up and saluted” was that in Jerusalem, and not, as some have supposed, that in Cæsarea; for it had just been said that he must reach Jerusalem, and the statement that he “ went up,” especially as it occurs after reaching Cæsarea, implies that he went up where he had intended to go. The final termination of his journey, however, was not Jerusalem, but Antioch, whence he had started with Silas on his missionary tour. The two missionaries had gone through Syria and Cilicia; had revisited Derbe, Lystra, and Iconium; and had taken a circuit through Phrygia, Galatia, and Mysia, to Troas on the Archipelago. Thence they had sailed into Europe, and had made known the gospel throughout Macedonia and Achaia, planting Churches in the principal cities.

Setting sail on their return, Paul had left an appointment in Ephesus, where he had formerly been forbidden by the Spirit to preach the Word; had revisited Jerusalem, and was now at the end of his circuit once more to gladden the hearts of the brethren who had “ commended him to the favor of God,” by rehearsing all that God had done with him, and that he had opened still wider “ the door of faith to the Gentiles.” Whether Silas had returned with him we are not informed. What changes had taken place in Antioch during his absence is equally unknown. The historian has his eye upon stirring events just ahead in Ephesus, and hastens all the movements of the narrative to bring us back to that city. Acts 18:23. In accordance with this plan, he gives but a brief glance at the apostle’s stay in Antioch, and the first part of his third missionary tour. (23) “Having spent some time there, he departed, passing through the district of Galatia, and Phrygia, in order, confirming all the disciples.” The historian now leaves Paul in the obscurity of this journey among the Churches, and anticipates his arrival in Ephesus, by noticing some events there, which were, in the providence of God, opening the way for his hitherto forbidden labors in that city. Acts 18:24-26. (24) “Now a certain Jew named Apollos, born in Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. (25) This man was instructed in the way of the Lord, and, being fervent in spirit, he spoke and taught accurately the things concerning the Lord, understanding only the immersion of John. (26) He began to speak boldly in the synagogue. But Aquila and Priscilla, having heard him, took him and expounded to him the way of the Lord more accurately.” The distinguished position which Apollos acquired, after this, in the Church at Corinth, and the familiarity of his name among disciples of all subsequent ages, renders it a matter of some interest to acquire an accurate conception of his personal endowments and his subsequent history. The former are set forth in the two statements, that he was “ eloquent,” and that he was “ mighty in the Scriptures.” The gift of eloquence is a natural endowment, but culture is necessary to its effective development. That he was an Alexandrian by birth gives assurance that he was not wanting in the most thorough culture; for Alexandria, being the chief point of contact between Greek and Jewish literature, was the chief seat of Hebrew learning in that and some subsequent generations. The Alexandrian Jews, who constituted a large element in the population of that city, were noted for their wealth and their learning. That he was “ mighty in the Scriptures,” shows that he had been educated to a thorough knowledge of the word of God. The apostles, being inspired, and able to speak with miracle-confirmed authority, were not entirely dependent upon purely scriptural proofs. But he, being uninspired, was entirely dependent upon the use of the prophesies and types of the Old Testament, in proof of the Messiahship. In a day when a knowledge of the word of God had to be acquired from manuscripts, and in which the art of reading was acquired by only a few, it was no ordinary endowment to be familiar with the Scriptures. Such an attainment is rare, even in the day of printed Bibles, and among preachers who profess to devote their lives chiefly to the study of the Bible. Indeed, the amount of clerical ignorance now extant would astonish the masses of men, if they only had the means of detecting it. What were the exact attainments of this distinguished man in reference to the gospel is a question of some difficulty, though in reference to it there is a very general agreement among commentators. It is generally agreed that he understood no more of the gospel than was taught by John the Immerser; and of this the statement that he understood only the immersion of John is considered sufficient proof. But I confess myself unable to reconcile this supposition with two other statements of the historian, equally designed to give us his religious status. The first is the statement that he was “instructed in the way of the Lord;” and the second, that he “ taught accurately the things concerning the Lord.” That the term Lord refers to the Lord Jesus Christ can not be doubted by one who consider’s Luke’s style, and observes the connection of thought in the passage. But for Luke to say, at this late period, that a man was instructed in the way of the Lord and taught it accurately, certainly implies a better knowledge of the gospel than was possessed by John; for he preached him as one yet to come, and knew nothing of his death, burial, or resurrection. The two expressions combined would, if unqualified, convey the idea that he understood and taught the gospel correctly, according to the apostolic standard.

They are qualified, however, by the statement that he “ understood only the immersion of John.” This is the only limitation expressed, and therefore we should grant him all the knowledge which this limitation will allow. Whatever a man must lack, then, of a thorough knowledge of the gospel, who knows no immersion but that of John, we must grant that Apollos lacked; yet the other things of the Lord he taught accurately. His ignorance had reference to the points of distinction between John’s immersion and that of the apostles, which were chiefly these, that John did not promise the Holy Spirit to those who were immersed, and did not immerse into the name of the Father, and of the Son, and of the Holy Spirit. Whatever confusion of thought upon kindred topics is necessarily involved in ignorance of these two things, Apollos must also have been subject to; but we are not authorized to extend his ignorance any further than this. On these points he was instructed by Priscilla and Aquila, and was then able to teach the things concerning the Lord more accurately. There is no evidence whatever that he was reimmersed. Acts 18:27-28. For some reason unexplained, Apollos concluded to leave Ephesus, and visit the Churches planted by Paul in Achaia. (27) “And when he desired to cross into Achaia, the brethren wrote, urging the disciples to receive him. When he arrived, he afforded much aid to those who through favor had believed: (28) for he powerfully and thoroughly convinced the Jews in public, clearly showing by the Scriptures that Jesus is the Christ.” This is the earliest mention of letters of commendation among the disciples. It shows that they were employed simply to make known the bearer to strange brethren, and commend him to their fellowship. The parties to whom Apollos afforded much aid were not, as some have contended, “ those who believed through his gift;” for the term charis is never used in the sense of either a spiritual or a natural gift. Neither, for the same reason, can we render the clause, “ he aided through his gift those who believed.” Favor is the true meaning of the original term, and it stands connected in the sentence with the participle rendered believed. If there were any incongruity in the idea of believing through favor, we might, with Bloomfield, connect it with the verb, and render the clause “ he afforded much aid, through favor, to those who believed.” But through this is the only instance in which parties are said to have believed through the favor of God, it is true of all disciples; for the favor of God both supplies and the object of faith, and brings before men the evidence which produces faith. Luke’s own collocation of the words, therefore, should guide us, and it rules us to the rendering, “ he afforded much aid to those who through favor had believed.” Apollos mightily convinced the Jews in Achaia; whereas Paul’s converts had been mostly among the Gentiles. This was, no doubt, owing to the peculiarity of his endowments, giving him access to some minds which were inaccessible to Paul. A variety of talents and acquirements among preachers is still necessary to the success of the gospel among the immense variety of the minds and characters which make up human society.

“ACTS OF THE "

Chapter Eighteen IN THIS CHAPTER1) Examine the final travels of Paul’s 2nd Journey, from Corinth back to Antioch of Syria

2. Review the work of Aquila and Priscilla, and Apollos

3. Observe the beginning of Paul’s 3rd Journey

SUMMARY Paul left Athens and went to Corinth. He found Aquila and Priscilla. He stayed with them, as they were of the same trade, tentmakers. Aquila and Priscilla had left Rome because of the command by Claudius. During this time, Paul taught in the synagogue and “persuaded both Jews and Greeks.” Silas and Timothy then joined Paul at Corinth, coming from Macedonia. Paul taught the Jews that “Jesus is the Christ.” They opposed him. Paul told them, “Your blood be on your own heads; I am clean. From now on I will go to the Gentiles.” Paul then went to Justus’ house, which was next to the synagogue. Crispus, the ruler of the synagogue, and his household believed. Many Corinthians believed and were baptized. The Lord spoke to Paul in a vision, encouraging him to be bold and to continue to speak; for the Lord would be with him. Paul continued teaching there another year and a half. The Jews then took Paul before the proconsul of Achaia, Gallio, charging that he “persuades men to worship God contrary to the law.” Gallio refused to be a “judge of such matters” and drove them away from the judgment seat. [I and II Thessalonians may have been written.] (Acts 18:1-17)

Paul remained there a while longer. Next, Paul, Aquila and Priscilla set sail for Syria. As they were departing, Paul had his hair cut off at Cenchrea as part of a vow. Paul left Aquila and Priscilla in Ephesus, as they were traveling. Paul did not remain in Ephesus, as he wanted to keep the feast in Jerusalem. He sailed on to Caesarea, greeted the church there, and went on to Antioch. (Acts 18:18-22)

Paul departed from Antioch of Syria to begin the 3rd journey. He traveled through Galatia and Phrygia, strengthening the disciples. Apollos of Alexandria is then introduced as an “eloquent man and mighty in the Scriptures.” Apollos traveled to Ephesus and spoke boldly in the synagogue. He taught the way of the Lord, but he only knew the baptism of John. When Aquila and Priscilla heard him, they took him aside and “explained to him the way of God more accurately.” Apollos then traveled to Achaia and “greatly helped” the believers. “He vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.” (Acts 18:23-28)

OUTLINE I. THE APOSTLE PAUL IN CORINTH (continuing the 2nd Journey) (Acts 18:1-17) A. PAUL TAUGHT IN CORINTH (Acts 18:1-17)1. Found Aquila and Priscilla a. Worked and stayed with Aquila and Priscilla b. They were tentmakers by trade 2. Paul taught in the synagogue every Sabbath a. He persuaded by Jews and Greeks 3. Paul preached that Jesus is the Christ a. Silas and Timothy join Paul, arriving from Macedonia b. Jews opposed Paul and blasphemed c. Paul decided to go to the Gentiles 4. Paul went to Justus’ house (by synagogue) and taught a. Crispus, ruler of the synagogue, believed (and his house) b. Many Corinthians believed and were baptized c. The Lord spoke to Paul, “Do not be afraid, but speak…” d. Paul continued teaching the Word of God there 18 months 5. Jews brought Paul before Gallio, proconsul of Achaia a. Charged that Paul persuaded men to worship God “contrary to the law” b. Gallio refused to hear the case, as it was not a “matter of wrongdoing or wicked crimes” c. Gallio drove them from the judgment seat and ignored them

II. PAUL TO ANTIOCH OF SYRIA (Acts 18:18-22) A. PAUL CORINTH, AND SAILED FOR SYRIA (Acts 18:18)1. After the encounter before Gallio, Paul remained a good while 2. Paul, with Aquila and Priscilla, sailed for Syria 3. Paul had taken a vow; at the end, he cut his hair at Cenchrea a. Cenchrea was a port that served Corinth (approx. 8-9 miles) b. Upon expiration of the vow, the hair was cut off

B. PAUL ARRIVED AT EPHESUS, WITH AQUILA AND (Acts 18:19-22)1. Paul leaves Aquila and Priscilla in Ephesus 2. Paul entered the synagogue and reasoned with the Jews a. The Jews asked him to stay longer b. Paul declined, as he wanted to keep the feast in Jerusalem c. Paul indicated he would return; thus he departed 3. Paul landed at Caesarea, greeted the church, and went to Antioch a. Recall Cornelius and his household/friends’ conversion b. Paul arrived in Antioch in completion of the 2nd journey

III. PAUL BEGAN THE 3rd JOURNEY (Acts 18:23-28) A. PAUL TO THE REGIONS OF GALATIA AND PHRYGIA (Acts 18:23)1. Paul departs Antioch, beginning the 3rd journey 2. He travels through Galatia and Phrygia, strengthening the disciples

B. APOLLOS IN EPHESUS AND ACHAIA (Acts 18:24-28)1. Apollos of Alexandria was “eloquent and mighty in the Scriptures” 2. Apollos arrived in Ephesus and taught the “way of the Lord” a. He knew only the baptism of John b. Aquila and Priscilla took him aside c. They explained “more accurately” the way of God to Apollos 3. Apollos desired to go to Achaia a. The brethren wrote a letter to those in Achaia to receive him b. Apollos helped the believers there c. He vigorously showed that “Jesus is the Christ” from the Scriptures and “refuted the Jews publicly”

REVIEW FOR THE CHAPTER

1. What are the main events in this chapter?- Paul teaches in Corinth (Acts 18:1-17)

• Paul returns to Antioch of Syria (Acts 18:18-22)
• Paul begins the 3rd journey (Acts 18:23)
• Apollos taught more “accurately” by Aquila and Priscilla (Acts 18:24-28)

2. Why were Aquila and Priscilla in Corinth rather than Rome? (Acts 18:2)- Claudius had commanded all Jews to depart Rome (Acts 18:2)

3. What was the common occupation of Paul and Aquila and Priscilla? (Acts 18:3)- Tentmakers (Acts 18:3)

4. What did Paul do every Sabbath? (Acts 18:4)- Reasoned in the synagogue (4)

• Persuaded both Jews and Greeks (4)

5. When Silas and Timothy joined Paul, what was he compelled to testify by the Spirit and to whom? (Acts 18:5)- That Jesus is the Christ; to the Jews (Acts 18:5)

6. What was the reaction of the Jews? (Acts 18:6)- They opposed him and blasphemed (Acts 18:6)

7. How did Paul respond and to whom was he going next? (Acts 18:6)- “Your blood be upon your own heads; I am clean.” (Acts 18:6)

• “From now on I will go to the Gentiles.” (Acts 18:6)

8. Whose house did Paul enter and where was it located? (Acts 18:7)- Justus’ house (he worshipped God) (Acts 18:7)

• Next door to the synagogue (Acts 18:7)

9. What resulted with the people of Corinth? (Acts 18:8)- Crispus, ruler of the synagogue believed with his household (Acts 18:8)

• Many Corinthians believed and were baptized (Acts 18:8)

10. After the vision from the Lord, how long did Paul remain there? (Acts 18:11)- A year and six months, teaching among them (Acts 18:11)

11. What was Gallio not willing to be a judge over? (Acts 18:15)- Question of words and names and your own [Jewish] law (Acts 18:15)

12. After a good while, Paul departed. Who accompanied him and where did they go? (Acts 18:18-19)- Aquila and Priscilla accompanied Paul (Acts 18:18)

• They sailed for Syria (Acts 18:18)
• Paul left Aquila and Priscilla in Ephesus (Acts 18:19)

13. Why did Paul not stay longer in Ephesus? (Acts 18:21)- He was intent on keeping the feast in Jerusalem (Acts 18:21)

14. After his arrival in Antioch of Syria, where did Paul go? What did he do? (Acts 18:23)- He went over the region of Galatia and Phrygia (Acts 18:23)

• He strengthened all the disciples (Acts 18:23)

15. In Ephesus, when Aquila and Priscilla heard Apollos speak, what did they do? (Acts 18:25-26)- They took him aside and explained to him more accurately the way of God (Acts 18:26)

• He only knew the baptism of John (Acts 18:25)

16. What did Apollos do in Achaia? (Acts 18:27-28)- He greatly helped those who had believed (Acts 18:27)

• He vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ (Acts 18:28)

Verse 1 The conclusion of the second missionary tour is recorded in this chapter (Acts 18:23 a) and the beginning of the third (Acts 18:23 b). Paul left Athens for Corinth where he met Aquila and Priscilla (Acts 18:1-4); great success attended his efforts during eighteen months work at Corinth (Acts 18:5-11); Jewish opposition came to a climax soon after Gallio became proconsul, but it was frustrated (Acts 18:12-17); Paul concluded the second journey via Cenchraea and Ephesus to Antioch in Syria (Acts 18:18-23 a); and after some time there, he started the third journey (Acts 18:23 b). Luke next included some background material on the work at Ephesus, where Paul’s next great labors would occur, relating the preaching of Apollos, and the further instruction given him by Priscilla and Aquila (Acts 18:24-28). After these things he departed from Athens, and came to Corinth. (Acts 18:1) No organized opposition to Paul’s preaching developed in Athens, but he did not long remain there, probably because of the arrogant snobbery of the shallow intellectuals who dominated Athenian society at that time. “The philosophers were too easy, too indolent, and too wise in their own eyes to receive the gospel."[1]Luke gives nothing of the manner of Paul’s journey to Corinth, and the speculation of Hervey is as good as any: If (he went) by land, (it was) a forty mile, or two days journey; if by sea, a one day’s sail. Lewin thinks he came by sea, that it was in winter, and that possibly one of the shipwrecks mentioned in 2 Corinthians 11:25 may have occurred at this time.Acts 2 p. 87.">[2] To Corinth … A significant portion of the New Testament is addressed to Christians in Corinth; and a little more attention to this city is appropriate: CORINTHCorinth was situated on the narrow isthmus that joins the mainland of Greece to the Peloponnesus, thus lying between the Saronic and Corinthian gulfs, ideally located for trade and commerce. The outstanding physical characteristic of the city is the Acro-Corinthus, a fantastic vertical mountain rising just south of the isthmus to a height of 1,886 feet.[3] There was a flat area on top, occupied in antiquity by a heathen temple with “one thousand religious prostitutes”[4] dedicated to Aphrodite. As could be expected, the city’s morals were the scandal of ancient times. The Greek language “made a verb out of the city’s name, `Corinthianize’ meaning to practice whoredom."[5] Even as late as the seventeenth century, the “Corinthian” in Shakespearean dramas was always a debauchee, making his entry on stage in a state of drunkenness. How great was the power of the gospel that established faith in Christ in such a center! In the times of Paul, Corinth was the capital of Achaia,[6] and, as Ramsay said, “the greatest center of trade and exchange in Greece from the beginning of Greek history onward."[7] Presently, the city has faded from its former glory, having only some 17,728 population in the 1951 census.[8] At the time Paul came to Corinth it was a more important city than Athens, and this could have influenced his cutting short the time he gave to Athens. [1] John Wesley, New Testament Commentary (Grand Rapids, Michigan: Baker Book House), in loco. Acts 2 p. 87.">[2] A. C. Hervey, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 18, Acts 2 p. 87. [3] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 6, p. 441. [4] Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press, 1971), p. 450. [5] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Co., 1965), p. 58. [6] Encyclopedia Britannica, op. cit., p. 441. [7] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 201. [8] Encyclopedia Britannica, op. cit., p. 441. Verse 2 And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them; and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.Scholars have advocated opposite positions with regard to whether or not Aquila and Priscilla were Christians when Paul met them. Milligan thought they were not, basing his view on Luke’s introduction of them, not as Christians, but as being of the same trade.[9] Bruce said, “The odds appear to be in favor of the view that they were already Christians when they left Rome."[10] But it was not Christians but Jews whom Claudius expelled. It might have been, as Henry thought, that “the Gentiles were so confused that they could not tell a Jew from a Christian."[11] This writer agrees with Ramsay and Boles that “we do not know.” Claudius … This edict of expelling the Jews from Rome is placed at 52 A.D.[12] by some, and a little earlier by others. This emperor has the distinction of being the only Roman emperor whose name occurs twice in the New Testament (Acts 11:28). Aquila and Priscilla … became firm and faithful friends of Paul, even saving his life on one occasion, for which they are extravagantly praised in Romans 16:3-4. Tentmakers … All Jews, even the wealthy and learned, were taught a trade. “The Jewish law, after their exile, held that a father who taught not his son a trade, taught him to be a thief."[13] Paul’s necessity of supporting himself by manual labor was temporarily relieved when Silas and Timothy brought contributions from Macedonia (Acts 18:5). [9] Robert Milligan, Analysis of the New Testament (Cincinnati, Ohio: Bosworth, Chase and Hall), p. 378. [10] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 368. [11] Matthew Henry, Commentary on the Holy Bible (Grand Rapids, Michigan: Baker Book House, 1960), Henry and Scott Edition, p. 501. [12] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 843. [13] Alexander Campbell, Acts of the Apostles (Austin, Texas: Firm Foundation Publishing House), p. 122. Verse 4 And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.Paul’s turning to the Gentiles after rejection in the synagogues should be understood in the local sense; for he always began with the Jews wherever he went. Verse 5 But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.About this time, probably as soon as Silas and Timothy had brought Paul word of the churches in Macedonia, Paul wrote 1Thessalonians. “The news Timothy brought to St. Paul caused him to write those beloved converts … which is the first of his epistles to be preserved to us."[14] (Note: Howson accepted the later date of 55 or 56 A.D. for Galatians; but this writer prefers the earlier date, understanding it to have been written to the south Galatians, making it perhaps the oldest of Paul’s letters which have come down to us.) “Harnack placed the date of First Thessalonians at 48 A.D., and Zahn placed it at 53 A.D.; and it is likely that these two dates represent the extreme limits."[15]Constrained by the word … “This means that Paul was engrossed by the word or engrossed by the preaching of the gospel."[16][14] J. S. Howson, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1966), p. 303. [15]; ISBE, Vol. V, p. 2966. [16] H. Leo Boles, Commentary on the Acts (Nashville: The Gospel Advocate Company, 1953), p. 287. Verse 6 And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own hands; I am clean; from henceforth I will go unto the Gentiles.They opposed themselves … All opposition against the word of God is in reality a disaster to the opposer, not to the gospel. “The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him (John)” (Luke 7:30 KJV). Blasphemed … This means that they blasphemed both Paul and the Lord Jesus Christ. Shook out his raiment … This gesture was the equivalent of shaking off the dust of his feet against them as in Acts 13:51. Verse 7 And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.As Ramsay said, “This juxtaposition was not calculated to sweeten the relations with the Jewish opposition, and legal proceedings soon ensued."[17] It is not indicated here that Paul transferred his residence to the home of Titus Justus, but that he taught from his house. He probably continued to abide in the home of Priscilla and Aquila. ENDNOTE: [17] Sir William M. Ramsay, op. cit., p. 205. Verse 8 And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.Crispus … the ruler of the synagogue was one of the noble, or mighty, who accepted the Lord, of whom Paul said not many of them did so. This was one of those whom Paul baptized with his own hands (1 Corinthians 1:14); therefore, it is impossible to view the statements that “he believed” as excluding the baptism without which no New Testament conversion was ever completed. Hearing believed, and were baptized … There is only one plan of salvation for alien sinners; and here is a concise statement of it. The “plan” also included the repentance of those who accepted Christ. Verse 9 And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.A vision … The Lord repeatedly appeared to Paul to strengthen and encourage him in his proclamation of the truth. No … man shall harm thee … Almost at once, there would occur the most remarkable providence on behalf of Paul, in that those who sought to harm him were themselves dispersed and one of them beaten in the presence of Gallio. This promise of the Lord did not mean that men would not assault Paul, but that they would be unsuccessful in their efforts to thwart his preaching. I have much people in this city … Alexander Campbell thought this referred merely to the size of the city,[18] but it would appear more logical to view the Lord’s statement as meaning: “That there were much people, not yet saved, but who would accept the gospel when they heard it."[19] Therefore, we view this as a promise that Paul would convert many souls in Corinth. [18] Alexander Campbell, op. cit., p. 123. [19] H. Leo Boles, op. cit., p. 289. Verse 11 And he dwelt there a year and six months, teaching the word of God among them.One of the great difficulties of New Testament chronology is the ambiguity of such a statement as this which may be understood as covering the entire period of Paul’s work in Corinth, or, just as logically, that “he tarried after this yet many days” (Acts 18:18). Verse 12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment-seat, saying, This man persuadeth men to worship God contrary to the law.Gallio … This man was the older brother of the philosopher Seneca, advisor to Nero. He was born Marcus Annaeus Novatus; but upon being adopted by a rich man, Lucius Junius Gallio, he took the full name of “Lucius Junius Gallio Annaeus."[20] A fragment discovered at Delphi in 1905 marks the beginning of this man’s proconsulship as 51 A.D.; but as Jack P. Lewis observed: We do not know how long he was proconsul, nor for certain whether Paul was brought before him at the beginning or end of his term. It is assumed that Gallio was proconsul only one year and that Paul was arraigned at the beginning of his term, giving the conclusion that Paul arrived in Corinth in 49-50 A.D.[21]Recent archeological discoveries support the earlier date for First Thessalonians, as advocated by Harnak, as 48-49 A.D. This man persuadeth men to worship God contrary to the law … This means “contrary to Jewish law”; but as Judaism was a legal religion in Rome, the implication is that Christianity was not. These Jews were not nearly as clever in their opposition as those in Thessalonica; and their efforts were quickly suppressed. The usual assumption is that Gallio, who amiable disposition was widely acclaimed, no sooner entered into his proconsulship than the Jews descended upon him demanding action against Paul. Paul was all set to defend himself against the Jewish charges, but before he ever opened his mouth, Gallio gave sentence in his favor and dispersed the accusers. [20] Jack P. Lewis, Historical Backgrounds of Bible History (Grand Rapids, Michigan: Baker Book House, 1971), pp. 153-155. [21] Ibid. Verse 14 But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villainy, O ye Jews, reason would that I should bear with you: but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters. And he drave them from the judgment seat.True to the Lord’s promise, Paul was protected in this encounter. Gallio’s brother was a close friend of high authorities in Rome, where only recently the Jews had suffered expulsion by Claudius; and therefore he was fully confident in thus dismissing their charges abruptly. Hervey noted that: “He drave them …” as used by Demosthenes in exactly the same context, means the ignominious dismissal of the case, without its being even tried.[22]ENDNOTE: [22] A. C. Hervey, op. cit., p. 90. Verse 17 And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of these things.Sosthenes … was likely the successor of Crispus who had accepted the truth; and as the new leader of the synagogue he had determined to take legal action against the Christians. The people who beat him were the Greek population of Corinth who seized upon any pretext to vent their hatred of Jews. Gallio’s denial of them even a hearing of their charges, and his turning away indifferently when the populace assaulted Sosthenes, terminated the Jewish efforts to use legal means against the Christians in Corinth. On the basis of 1 Corinthians 1:1, it is alleged that the Sosthenes who was beaten here later became a Christian; but such speculation is uncertain. Lange observed that Gallio was right in refusing to hear charges against Paul, but that he was wrong when he turned his back on deeds of violence such as the beating of Sosthenes, indicating that “The indifference of men to religion may lead them to be equally negligent in the administration of justice."[23]ENDNOTE: [23] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 339. Verse 18 And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchraea; for he had a vow.Yet many days … The uncertainty of reckoning this in the eighteen months (Acts 18:11) has already been noted. It would seem that from the use of “but” at the beginning of Act 18:12, the scene before Gallio was introduced retrospectively; and in that case, the “many days” of this place would be the time remaining in the eighteen months. Shorn his head; for he had a vow … It is grammatically possible to refer this to Aquila; but the subject of the whole paragraph appears to be Paul, and scholars are sharply divided on the question of whose vow it was and whose head was shaved. In the light of Act 21:26, it is clear that Paul, as a Jew and not as a Christian, might easily have done such a thing; and if he did not do so, no point could be made of it, because his friend Aquila, who was also a Christian, would hardly have done such a thing against Paul’s wishes. Rather than citing extensive arguments with reference to who did it, we are content to say with H. Leo Boles that we simply do not know. As Boles said: As a Jew, Paul kept up his observance of the ceremonial law for some instances, but refused to impose it upon Gentiles.[24]ENDNOTE: [24] H. Leo Boles, op. cit., p. 293. Verse 19 And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews.He left them there … anticipates Paul’s departure mentioned in the next verse; and the meaning seems to be that as Aquila and Priscilla went about establishing their residence in Ephesus, Paul did some teaching in the synagogue. Verse 20 And when they asked him to abide a longer time, he consented not; but taking his leave of them, and saying, I will return again unto you, if God will, he set sail from Ephesus.Verse 22 And when he had landed at Caesarea, he went up and saluted the church, and went down to Antioch.Went up and saluted the church … refers to a visit to Jerusalem, this being the fourth trip to that city since Paul’s conversion. He went down to Antioch … This was the Syrian Antioch, the “sponsoring church” as some would say today, which had sent Paul on his missionary travels. The statement in the next verse that he “spent some time there” indicates that he gave a full report of all that the Lord had done through him on the mission field. This terminated the second missionary journey of Paul. It had required about three years time; and a summary of the places visited is this: He first revisited the churches of South Galatia, Lystra, Derbe, etc. They came to Troas where the Macedonian call occurred. They went to Philippi where Lydia and the jailer were baptized. Paul and Silas preached in Thessalonica. The noble Bereans accepted the gospel. Paul went to Athens. He was joined by Timothy and Silas in Corinth. Via Ephesus and Caesarea, he came to Jerusalem, and thence He returned to Antioch in Syria. Verse 23 And having spent some time there, he departed.This gives the end of Journey II and the beginning of Journey III. And he went through the region of Galatia, and Phrygia, in order, establishing the churches.PAUL’S THIRD TOURThis journey began just like the second, with a revisitation of all the congregations previously established in Galatia and Phrygia, having exactly the same purpose, namely, that of establishing the young churches in the most holy faith. In Acts 18:21, Paul had promised Aquila and Priscilla that he would return to them at Ephesus, the next great scene of Paul’s labors; and in anticipation of that return, Luke here gave some background information on what was going on in Ephesus. Verse 24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John.Although his information regarding the gospel was incomplete, he knew enough to proclaim the kingdom of God which John had declared to be “at hand,” and to command people to be baptized unto the remission of sins, as John had done, declaring at the same time, of course, the Lordship of Jesus Christ. He was a man of eloquence, learning, and great ability. No higher compliment can be paid than the one Luke gave, namely that he was mighty in the scriptures. As appears a little later, he baptized many. Verse 26 And he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of the Lord more accurately.Strong agreement is felt with Harrison who said, “Quite likely, Apollos was now baptized by Aquila in the name of Christ."[25]ENDNOTE: [25] Everett F. Harrison, op. cit., p. 453. Verse 27 And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was there, he helped them much that had believed through grace; for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.These two verses extol the effectiveness of Apollos in answering Jewish objections to Christ as Lord and Messiah; and his effectiveness led to support and encouragement by brethren throughout the area. It may be accepted as certain that Aquila and Priscilla were leaders in sponsoring and encouraging this effective new voice for the Lord. Paul himself advocated and encouraged Apollos’ work (1 Corinthians 16:12); and in this passage, Luke, Paul’s great friend and companion, speaks of the noble Alexandrian in terms of unstinted praise and appreciation. How wonderful that among such great leaders there was no hint of jealousy. Pass over into Achaia … This indicates that Apollos went to Corinth, the capital of Achaia, where the carnality of the Corinthians promptly led to the development of a faction calling itself after Apollos (1 Corinthians 1:12). No doubt Apollos’ work there was very successful, for Paul himself affirmed that “I planted, Apollos watered; but it is God who giveth the increase” (1 Corinthians 3:6).

Questions by E.M. Zerr For Acts Chapter 181. From Athens where did Paul journey? 2. In what respect are these cities related? 3. What Pontine Jew did he meet here? 4. Why was he here at this time? 5. What trade did he have in common with Paul ? 6. How did Paul use the Sabbath days? 7. Who were his hearers? 8. Why the Greeks in the synagogues? 9. Who rejoined Paul? 10. How did it affect him ? 11. On what theme did he testify to the Jews ? 12. Whom did they oppose ? 13. Why did Paul shake his raiment ? 14. Of what did he mean he was “ clean” ? 15. To whom does he now turn? 16. Who entertained him next? 17. Where did he live? 18. What man became a believer ? 19. Tell how many Corinthians did. 20. Who then spoke to Paul? 21. For what purpose did he speak? 22. What assurance was given him? 23. State what the Lord said he had in that city. 24. How long did Paul stay here ? 25. What was he doing? 26. Who was the civil ruler at this time ? 27. Who was brought before him ? 28. Was he accused of personal lawlessness ? 29. What was done with the case ? 30. State the judge’ s reason for this act. 31. What act of revenge did the Greeks then do? 32. To what country did Paul next go ? 33. Who accompanied him? 34. Tell what Paul consummated at Cenchrea. 35. Explain how a Christian could do this. 36. At what place did they separate? 37. State Paul’ s activities in the synagogue. 38. What indicates a favorable hearing? 39. Why did he decline to tany? 40. What kind of feast is here meant? 41. How could a Christian lawfully keep this? 42. What promise did he make them ? 43. On what condition? 44. Where did he land ? 45. Were there disciples here? 46. To what place did he then go ? 47. After a stay there where did he go? 48. Doing what for the disciples ? 49. What certain Jew is now introduced ? 50. State his talents. 51. To what place did he come? 52. What was he doing? 53. State the defect in his teaching. 54. What was wrong with this ? 55. Who corrected him? 56. State his commendation from the brethren. 57. Say something of his ability in the scriptures.

Acts 18:1-11

I not an apostle? Verse 2 indicates that some had questioned the apostleship of Paul. He will name some of the reasons for claiming to be an apostle, in both the present and the next verse. Have I not seen Jesus Christ our Lord? It was one of the qualifications required of an apostle that he had seen Christ alive after the crucifixion. Ye my work in the Lord: Paul started this church (Acts 18:1-11).

Acts 18:2

2Act 18:2. Aquila was not a native of Italy but had resided for some time in Rome. Claudius (Caesar) was the Roman emperor, and for some reason (not very clearly explained by the historians and commentators) had formed a dislike for the Jews and had banished them from the city; Paul met this man and his wife Priscilla.

Acts 18:3

3Act 18:3. Same craft means the same trade or occupation, which was tent-making. That was Paul’s trade also, which naturally caused them to have a common interest in each other, so that Paul made his stay with them. This association gave him an opportunity to instruct them thoroughly in the Gospel, so that they became earnest disciples who were able to teach others. (See verse 26).

Acts 18:4

4Acts 18:4. Reasoned is from the same word as “disputed” in chapter 17:17. Paul did this on the sabbath days because the Jews met then to read the law, and the Greeks often attended as spectators.

Acts 18:5

5Acts 18:5. The original for pressed is defined by Thayer, “to urge, impel.” Silas and Timotheus finally reached Paul (chapter 17:15), and their arrival encouraged him to put all the more pressure in his preaching of the Gospel, affirming in the ears of the Jews that Jesus was Christ (the Anointed).

Acts 18:6

6Acts 18:6. Opposed themselves means they set themselves in opposition to the teaching of Paul. Shook his raiment was an old custom of expressing one’s attitude toward something very evil. Blood be upon your own heads. Whatever punishment they suffered would be their own fault because they had refused to hear the warnings of the Gospel. Paul usually gave the Jews first chance in his teaching, but if they rejected it he would turn to the Gentiles. (See chapter 13:46.)

Acts 18:7

7Acts 18:7. Paul left the synagogue and went into a nearby house, whose owner was a worshiper of God. (See the note at Matthew 2:2 on worship.)

Acts 18:8

8Acts 18:8. The audience in the synagogue had rejected Paul’s teaching, but the chief ruler was an exception and became a believer, together with the members of his household. Hearing, believed, and were baptized. That was the scriptural procedure then and it is so today. A sinner must hear in order to believe (Romans 10:14), and if he truly believes, he will be baptized in obedience to the One in whom he believes.

Acts 18:9

9Acts 18:9. Be not afraid of the opposition mentioned in verse 6 or any other that might be threatened against him, but preach the Gospel to all he can meet.

Acts 18:10

0Acts 18:10. No man . . . to hurt thee. Paul was to be opposed, but he would not be overcome by the enemy because the Lord assured him that He would be with him. This is the same assurance that he wrote to the brethren in Rome (Romans 8:31). I have much people in this city. This was said in prospect because the Lord knew there were many who would accept the Gospel when Paul reached them with it. It was said on the same principle that Jesus meant when he said “I have other sheep” in John 10:16.

Acts 18:11

1Act 18:11. Verse 8 says that many of the Corinthians became obedient believers, so it was among them that Paul taught the word. And in a period of 18 months many more would hear and obey, so that the church in that city became one of the largest in numbers.

Acts 18:12

2Act 18:12. A deputy was an inferior officer in the government of Rome in one of the provinces. Achaia was a name given to Greece by the Romans. The ever-envious Jews brought Paul before the secular ruler in a disorderly manner.

Acts 18:13

3Act 18:13. Contrary to the law. They charged that Paul’s teaching was contrary to the law of Moses. That was a false charge, because Paul had shown on more than one occasion that the Gospel system had even been predicted by the Old Testament.

Acts 18:14

4Acts 18:14. Paul could and would have answered the false charge; but the “judge on the bench” interrupted him. He told the Jews that he would hear their complaints on any matter that pertained to lawlessness against the laws of the land.

Acts 18:15

5Acts 18:15. The thought in this verse is that the Jews were wanting this man who was a secular judge, to hear a case of theirs that was strictly a religious dispute. He told them that he would not be a judge of such matters.

Acts 18:16

6Acts 18:16. This verse means that Gallio dismissed the case and cleared the court room of the complainants. This judge set a precedent that should be observed today. No secular court has any business meddling in religious controversies, and professed disciples of Christ ought to know better than to bring religious disputes into such courts.

Acts 18:17

7Acts 18:17. The Greeks were the Gentile spectators in the court of Gallio and had heard the remarks to the Jews that he made in answer to their complaint. Sosthenes was a Jew and doubtless was a leader in the uprising against Paul. Their sympathy would naturally be for the apostles and against the Jews who had not always shown a favorable attitude toward the Gentiles. Hearing the declaration of Gallio, that he would not interfere with any dispute of the Jews concerning their religion, they decided to take the opportunity of showing their feeling against this would-be persecutor of Paul by this personal attack. While this action was one pertaining to “law and order,” yet Gallio knew it was caused by religious agitation, and, being disgusted by the attempt of the Jews to invade his court with an improper issue, took some satisfaction out of seeing them thus punished, hence he cared for none of those things.

Acts 18:18

8Acts 18:18. Cenchrea was a port of Corinth, from which Paul sailed for the shores of Asia Minor. Shorn his head. The Jews had a custom of making personal vows, and at the termination of the period a man was to cut his hair that had been let grow while the vow was in force. This part of the formality was similar to the Nazarite vow in Numbers 6:5-18, but it was not otherwise bound by the other requirements. For the custom of voluntary vows, see Leviticus 27:2; 1 Samuel 1:11; 2 Samuel 15:7.

Acts 18:19

9Acts 18:19. When Paul and his companions, Aquila and Priscilla, arrived at Ephesus, he separated from them and went into a synagogue as he was accustomed to do to preach.

Acts 18:20

0Acts 18:20. Paul’s teaching seemed to meet with favor among his hearers, for they asked him to remain longer, which his plans would not permit.

Acts 18:21

1Act 18:21. Keep this feast. It was the feast of Pentecost, one of the national feasts of the Jews. Paul was a Jew and had a right to observe the national customs of his race. (See chapter 16:3.) After a brief stay at Ephesus he again sailed.

Acts 18:22

2Act 18:22. Paul landed at Caesarea on the coast of Palestine. As a brief “side trip” he went to Jerusalem to salute the church. We are not given any account of this visit further than the present statement. After this incident the great apostle to the Gentiles went to Antioch (in Syria), thus ending his second missionary journey.

Acts 18:23

3Act 18:23. This is the beginning of what is commonly called Paul’s third “missionary journey.” (See the comments at chapter 15:36.) But he really revisited some churches that had been started previously, to strengthen or establish them. A church can be started in a little while, but it takes time and further teaching to establish it.

Acts 18:24

4Acts 18:24. Eloquent is defined “skilled in speech” in Thayer’s lexicon. Mighty in the scriptures means he was well acquainted with the Old Testament, and had learned something of the early teaching pertaining to the New. He was regarded as a good man and one devoted to the Lord.

Acts 18:25

5Acts 18:25. Apollos was not a careless man, and always taught others accurately as far as he had learned, but at this time he knew no baptism except what John preached and practiced. That subject will be explained at chapter 19:4.

Acts 18:26

6Acts 18:26. Aquila and Priscilla had been instructed by Paul (verses 2, 3), and were able to supply the points that Apollos lacked. It should be noted that they expounded the way of God, showing an instance where a woman helped to get a preacher better acquainted with the teaching of the Gospel.

Acts 18:27

7Acts 18:27. Achaia was a name that the Romans gave to Greece. After Apollos was through with his work at Ephesus he wished to go over into Greece, and we will find that he stopped at Corinth. He left Ephesus with the recommendation of the brethren. After arriving in Greece he helped the believers who had experienced the grace of God.

Acts 18:28

8Acts 18:28. Apollos approached the Jews with the same kind of arguments that Paul had used, namely, showing them that their own scriptures (the Old Testament) predicted the coming of Jesus as the Christ or the Anointed One.