After these things Paul departed from Athens, and came to Corinth.
Parallel Translations
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After these things Paul departed from Athens, and came to Corinth.
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After that Paul departed from Attens and came to Corinthum
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After these thinges, Paul departed from Athens, and came to Corinthus,
Cross-references (7)
Passages linked to Acts 18:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 1:2 to the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours:
- 2 Timothy 4:20 Erastus remained at Corinth, but I left Trophimus at Miletus sick.
- Acts 19:1 While Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples.
- 2 Corinthians 1:1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the saints who are in the whole of Achaia:
- Acts 17:15 But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him very quickly, they departed.
- Acts 17:32-33 Now when they heard of the resurrection of the dead, some mocked; but others said, “We want to hear you again concerning this.” Thus Paul went out from among them.
- 2 Corinthians 1:23 But I call God for a witness to my soul, that I didn’t come to Corinth to spare you.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 1. This history is worthy to be remembered even…
1. This history is worthy to be remembered even for this one cause, because it containeth the first beginning of the Church of Corinthus, which, as it was famous for good causes, both because of the multitude of men, and also because of the excellent gifts bestowed upon them, so there were in it gross and shameful vices. Furthermore, Luke showeth in this place with what great labor, and how hardly, Paul did win the same to Christ. It is well known what a rich city Corinthus was by reason of the noble mart, how populous, how greatly given to pleasure. And the old proverb doth testify that it was sumptuous and full of riot: All men cannot go to Corinthus. When Paul entereth the same, what hope, I pray you, can he conceive? He is a simple man, unknown, having no eloquence or pomp, showing no wealth or power. In that that huge gulf doth not swallow up his and desire which he had to spread abroad the gospel, by this we gather that he was furnished with wonderful power of the Spirit of God; and also that God wrought by his hand after a heavenly manner, and not after any human manner. Wherefore he boasteth not without cause, that the Corinthians are the seal of his apostleship, (1 Corinthians 9:2.) For they be twice blind, who do not acknowledge that the glory of God did more plainly appear in such a simple and base kind of dealing; and he himself showed no small token of invincible constancy, when, being vexed with the mocks of all men, (as the proud did contemn him,) he did notwithstanding stay himself upon God’s help alone. But it is worth the labor to note all the circum-stances, as Luke setteth down the same in order.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The true ministers are so far from seeking their…
The true ministers are so far from seeking their own profit, that they do willingly depart from their right, rather than the course of the Gospel should be hindered in the least wise that might be.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1 After these things Paul departed from Athens, and…
1 After these things Paul departed from Athens, and came to Corinth;
Ver. 1. And came to Corinth] A city very rich, but very loose and luxurious. Magna cognatio ut rei sic nominis, divitiis et vitiis. The Corinthians had within their city the temple of Isis, and without it the temple of Venus, to whom there were well nigh a thousand courtesans consecrated. They held fornication to be no sin; hence the apostle is so earnest against it, 1Co 5:1-13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The metropolis of Achaia, being a rich sea town,…
The metropolis of Achaia, being a rich sea town, and situate in the very isthmus which joins Peloponnesus unto Achaia; made a Roman colony, and now flourishing with learned men. Here St. Paul gathered a famous church, unto which he wrote two of his Epistles.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The foregoing chapter acquainted us with the small success…
The foregoing chapter acquainted us with the small success which St. Paul found of his ministry at Athens: upon his preaching Jesus and the resurrection there, the philosophers and wise men mocked and derided him. If natural dispositions and abilities had fitted men for grace, we might have expected the greatest number of converts at Athens, where many were mockers, but very few believers.
Hereupon Paul leaves Athens, and goes to Corinth, a famous city in Achaia; where he meets with more encouragement and better success; for here he gathers a famous church, unto which he wrote two epistles, under the title of the First and Second Epistle to the Corinthians.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain We do not find that Paul was much persecuted…
We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum - It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,
I. Paul working for his living, Act 18:2, Act 18:3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus - under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, Co2 11:7, etc.; Th2 3:8, Th2 3:9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (Act 18:26), and he owns that they had been his helpers in Christ Jesus, Rom 16:3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, Act 18:2. Many of the Jews of the dispersion were seated in that country, as appears Pe1 1:1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Caesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer 12:9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people - assiduo tumultuantes; and that it was impulsore Christo - upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.
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II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.
1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa 1:18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa 41:21. Paul was a rational as well as a scriptural preacher.
2. He persuaded them - epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat - He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.
3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (Act 18:5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (Co2 5:14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.
III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, Act 18:6.
1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5, Rev 13:6. To justify their infidelity, they broke out into downright blasphemy.
2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (Act 18:5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (Act 18:6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, Act 13:51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and Act 20:26, he plainly refers to Eze 33:8, Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would.
3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Mat 23:37), would have healed them (Jer 51:9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom 11:12, Rom 11:14.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Paul departing from Athens - He did not stay…
Paul departing from Athens - He did not stay there long. The philosophers there were too easy, too indolent, and too wise in their own eyes to receive the Gospel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Paul, leaving Athens, comes to Corinth, meets with Aquila…
CHAPTER XVIII.
Paul, leaving Athens, comes to Corinth, meets with Aquila and
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Priscilla, and labours with them at tent-making, 1-3.
He preaches, and proves that Jesus was the Christ, 4, 5.
The Jews oppose and blaspheme; and he purposes to go to the
Gentiles, 6.
Justus, Crispus, and several of the Corinthians believe, 7, 8.
Paul has a vision, by which he is greatly comforted, 9, 10.
He continues there a year and six months, 11.
Gallio being deputy of Achaia, the Jews make insurrection
against Paul, and bring him before the deputy, who dismisses
the cause; whereupon the Jews commit a variety of outrages,
12-17.
Paul sails to Syria, and from thence to Ephesus, where he
preaches, 18-20.
He leaves Ephesus-goes to Caesarea, visits Antioch, Galatia,
and Phrygia, 21-23.
Account of Apollos and his preaching, 24-28.
NOTES ON CHAP. XVIII.
Verse 1. Paul departed from Athens] How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth.
CORINTH was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and AEgean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Act 18:1. And after these things Paul departed, &c.…
Act 18:1. And after these things Paul departed, &c. — After having so unsuccessfully preached to the philosophers and others in Athens, the apostle judged it needless any longer to attempt the conversion of men so frivolous, easy, indolent, and wise in their own eyes. He therefore left them as incorrigible, and proceeded forward to Corinth, now become more considerable for the number, learning, and wealth of its inhabitants, than even Athens itself. Corinth was situated on an isthmus, or narrow neck of land, which joined Peloponnesus to Greece. On the east side of the isthmus were the ports of Cenchrea and Schænus, which received the merchandise of Asia, by the Saronic gulf; and on the west side, the port of Lechæum received the merchandise of Italy, Gaul, and Spain, by the Crissæan gulf. Corinth, being thus conveniently situated for commerce, soon became extremely rich and populous; and being seated on the isthmus which joined Peloponnesus to Greece, it commanded both countries. In the course of the Achæan war, the Roman consul, Mummius, burned it to the ground; but Julius Cesar rebuilt it after it had long lain in ashes. When Achaia was made a Roman province, Corinth, becoming the seat of government, soon regained its ancient celebrity, in respect of commerce and riches, but especially in respect of the number and quality of its inhabitants. For, at the time the apostle arrived, it was full of learned men, some of whom taught philosophy, rhetoric, poetry, and painting; others studied these sciences and arts; insomuch that there was no city in Greece where philosophy, and the fine arts, and learning were carried to greater perfection than at Corinth; no city in which there were more men of a cultivated understanding.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain After these things - After what occurred at Athens,…
After these things - After what occurred at Athens, as recorded in the previous chapter.
Came to Corinth - Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lecheeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece, and at the same time one of the most luxurious, effeminate, ostentatious, and dissolute. Lasciviousness here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterward wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterward restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and relapsed into its former dissipation and licentiousness. Paul arrived there in 52 or 53 ad.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
John Nelson Darby 1862 · Public Domain Acts Chapter 18
Acts Chapter 18
At Thessalonica Paul twice received succour from Philippi; at Corinth, where money and commerce abounded, he does not take it, but quietly works with two of his countrymen of the same trade as himself. He again begins with the Jews, who oppose his doctrine and blaspheme. The apostle takes his course with the boldness and decision of a man truly led of God, calmly and wittingly, so as not to be turned aside. He shakes his garments in token of being pure of their blood, and declares that now he turns to the Gentiles according to Isa 49:1-26, taking that prophecy as a command from God.
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In Corinth God has “much people.” He therefore uses the unbelieving indifference of Gallio to defeat the projects and malice of the Jews, jealous as ever of a religion that eclipsed their importance, whatever might be its grace towards them. Paul, after labouring there a long time, goes away in peace. His Jewish friends, Priscilla and Aquila, go with him. He was going himself to Jerusalem. He was also under a vow. The opposition of the Jews does not take away his attachment to his nation-his faithfulness in preaching the gospel to them first-in recognising everything that belonged to them in grace before God. He even submits to Jewish ordinances. Possibly habit had some influence over him, which was not of the Spirit; but according to the Spirit he had no thought of disallowing that which the patient grace of God granted to the people. He addresses himself to the Jews at Ephesus. They are inclined to hear him, but he desires to keep the feast at Jerusalem. Here he is still a Jew with his feasts and vows. The Spirit has evidently introduced these circumstances to give us a true and complete picture of the relationship that existed between the two systems-the degree of freedom from the influence of the one, as well as the energy that established the other. The first remains often to a certain degree, where energy to do the other is in a very high degree. The liberty that condescends to prejudices and habits is not the same thing as subjection to these prejudices in one’s own person. In our feebleness the two mingle together; but they are in fact opposed to each other. To respect that which God respects, even when the system has lost all real force and value, if called to act in connection with this system when it is really nothing more than a superstition and a weakness, is a very different thing from putting oneself under the yoke of superstition and weakness. The first is the effect of the Spirit; the last, of the flesh. In us, alas! the one is often confounded with the other. Charity becomes weakness, giving uncertainty to the testimony.
Paul takes his journey; goes up to Jerusalem, and salutes the assembly; goes down to Antioch, and visits again all the first assemblies he had formed, thus binding all his work together-Antioch and Jerusalem. How far his old habits influenced him in his ways of acting, I leave the reader to judge. He was a Jew. The Holy Ghost would have us see that he was as far as possible from any contempt for the ancient people of God, for whom divine favour will never change. This feeling was surely right. It appears elsewhere that he went beyond the limits of the Spirit and of spirituality. Here we have only the facts. He may have had some private reason that was valid in consequence of the position in which he stood. One may be in circumstances which contradict the liberty of the Spirit, and which, nevertheless, when we are in them, have a certain right over us, or exercise an influence which necessarily weakens in the soul the energy of that liberty. We may have done wrong in putting ourselves into those circumstances, but, being in them, the influence is exercised, the rights assert their claim. A man called to serve God, driven out from his father’s house, walks in the liberty of the Spirit. Without any change in his father, he goes into the paternal house: the rights of his father revive-where is his liberty? Or a man possessed of much clearer spiritual intelligence places himself in the midst of friends who are spiritually altogether below him: it is almost impossible for him to retain a spiritual judgment. However it may have been here, the link is now formed voluntarily on the part of him who stood in the place of liberty and grace, and the Christians in Jerusalem remain at the level of their former prejudices, and claim patience and indulgence from him who was the vessel and the witness of the liberty of the Spirit of God.
This, with the supplement of his work at Ephesus, forms the circle of the active labours of the apostle in the gospel, to shew us in him the ways of the Spirit with men.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 1, After these things Paul [he]1 departed from Athens,…
F.—PAUL AT CORINTH; HIS ZEAL, HIS TRIALS, AND THE RESULTS OF HIS LABORS
Act_18:1-17
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1, After these things Paul [he]1 departed from Athens, and came to Corinth; 2And found a certain [found there a] Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Claudius had commanded all Jews to depart from2 Rome,) and came [went] unto them. 3And because he was of the same craft [trade], he abode with them, and wrought [worked]: ([om. parenthetical marks] for by their occupation [trade]3 they were tentmakers.) 4And he reasoned [discoursed] in the synagogue every sabbath, and persuaded [sought to convince both] the Jews and the Greeks. 5And [But] when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit [impelled by the word4], and testified [to testify] to the Jews that Jesus was5 Christ6 [the (τὸυ) Christ]. 6And [But] when they opposed themselves, and blasphemed, he shook [out, ἐξτιν] his raiment, and said unto them, Your blood be upon your own heads [your head, ·χεφαλὴν]; I am clean: from henceforth I will [head; as a clean person, I shall henceforth, χαθαρὸς ἐγὼ—πορεύσομαι] go unto the Gentiles. 7And he departed thence, and entered into a certain man’s house, named Justus7, one that worshipped God, whose house joined hard [adjoined] to the synagogue. 8And [But] Crispus, the chief [om. chief] ruler of the synagogue, believed on [became a believer in] the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9Then spake the Lord [But (δὲ) the Lord spake] to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace [and keep not silence]: 10For I am with thee, and no man shall [will] set on thee to hurt [harm] thee: for I have much people in this city. 11And he continued [sat]8 there a year and six months, teaching the word of God among them. 12And [But] when Gallio was the deputy [proconsul]9 of Achaia, the Jews made insurrection with one accord against [with one accord assaulted] Paul, and brought him to the judgment seat, 13Saying; This fellow [This person, οῦ̓τος] persuadeth men to worship God contrary to [against] the law. 14And [But] when Paul was now [om. now] about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong [were a wrong done] or wicked lewdness [a flagitious crime], O ye Jews, reason would that I should [I should with reason] bear with you: 15But if it be a question10 of words [concerning doctrine] and names, and of [om. of] your law, look ye [yourselves, αὐτοί] to it; for I will be no [I am not willing to be a] judge of such [of these, τούτων] matters. 16And he drave them [drove them away] from the judgment seat. 17Then all the Greeks [om. the Greeks]11 took [seized] Sosthenes, the chief [om. chief] ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things [And none of those things was matter of concern to Gallio].
EXEGETICAL AND CRITICAL
Act_18:1. After these things, Paul [he] departed from Athens.—The wealthy commercial city of Corinth, situated on the isthmus between the waters of the Ionian and Ægean seas, was at that time also the political capital of Greece, inasmuch as it was the residence of the Roman proconsul. Here Paul met with Aquila, who was a native of Pontus, a province of Asia Minor. It has been conjectured that Πουτικὸν τῷ γένει may possibly be an error, occasioned by a misunderstanding of the name of Pontius Aquila (Cicero: Ad Fam. x. 33; Suet.: Caes. 78.), whose freedman the person met by Paul may have been [and whose name he may, according to the Roman custom, have assumed] (Reiche, on Rom_16:3). This supposition, however, has no other foundation than such an arbitrary combination of the passages mentioned, and is, in view of the direct statement of Luke, entitled to no consideration. His wife Priscilla is called Prisca [Πρισκά] in Rom_16:3. [“So, in Martial, Tacitus, and Suetonius, Livia and Livilla, Drusa and Drusilla, are used of the same person.” (Conyb. and H. I. 415. n. 8.—Tr.]. Meyer has very successfully shown, (in opposition to the opinion of Neander, Ewald, and others), that she and her husband cannot be assumed to have already been Christian converts at the time when they met Paul in Corinth; for in the first place, Luke says simply τινα ʼΙουδαῖον, without appending πεπιστευκότα or μαθητήν; secondly, the words πάντας τοὺς ʼΙουδαίους distinctly include Aquila as one of the number; thirdly, the motive which led Paul to these two persons, Act_18:3, was derived from the circumstance that they were all of the same trade and not from a common faith in Jesus. Still, we must assume that they were converted at an early period after their intercourse with Paul had commenced, since both are described in Act_18:26 as already actively engaged in giving religious instruction to Apollos.
Act_18:2-3. a. And found … tentmakers.—Aquila and Priscilla had quite recently come from Italy to Corinth (προςφάτως, nuperrime). They had doubtless resided in the city of Rome, as the cause of their departure from Italy is here traced to the banishment of the Jews from Rome. According to the passage before us, Claudius had commanded all the Jews by an edict to leave that city. This statement agrees with the well-known words of Suetonius: Judæos impulsore Chresto assidue tumultuantes Roma expulit (Claud. 25.); but it appears to be in conflict with the account given by Dio Cassius, 60. 6., viz., that Claudius did not expel (οὐκ ἐξήλσε) the Jews, as such a measure seemed, in view of their large numbers, to be hazardous, but simply prohibited their assemblies. But there is no reason to assume that the present passage and that in Suetonius refer to precisely the same period of time of which Dio Cassius is speaking, and we have, consequently, the confirmatory statement of at least one witness. [Meyer supposes that the imperial act to which Dio Cassius refers, preceded the edict mentioned by Luke and Suetonius.—Tr.]. We learn, however, from a subsequent chapter (Acts 28.), that Jews and Christians soon afterwards again established themselves in Rome.
b. And came unto them.—Paul visited (προςῆλθεν) these persons, who had come from Italy, and abode in their house, as his occupation was the same as that of Aquila; he accordingly worked with the latter as a σκηςοποιός, a tentmaker. It has often been supposed that this word necessarily indicated the manufacture of tent-cloth [weaving], especially of the Cilician hair-cloth, made of goats’ hair (cilicium), which was at that time a favorite material in the construction oftents. But the word σκηςοποιός indicates not the manufacture of the material, but the act of converting it into tents (Chrysostom: οκηνοῤρ́άφς).—It may here be remarked that we are indebted to the present passage for our knowledge of an interesting fact, viz., the particular branch of trade with which Paul was acquainted, as his own Epistles (e. g., 1Co_4:12; 1Th_2:9; 2Th_3:8 [and comp. Act_20:34]) merely state the general fact that he was accustomed to support himself by his own manual labor. [It was a rule among the Jews, which their high respect for trade in all its forms sufficiently explains, that boys, including the sons of the Rabbins, should learn a trade. “What is commanded of a father towards his son?” asks a Talmudic writer. “To circumcise him, to teach him the law, to teach him a trade.” (Meyer, ad loc.; Conyb. and H. Vol. 1. p. 51. London, 1854.—Tr.]
Act_18:4-6. And he reasoned [discoursed] in the synagogue.—Even at this early period the apostle neglected no opportunity which presented itself for preaching the Gospel; but he restricted himself to the sabbath-days, and, with regard to the locality, to the synagogue, where, however, he was enabled to proclaim the truth in Christ, not only to Jews, but also to those Greeks who attended the public worship. He was animated by a sincere desire to convince them (ἔπειθεν). The result, however, is not yet stated here; the first notice of it occurs in Act_18:6.—But after Silas and Timotheus had come from Macedonia (comp. Act_17:14 ff; 1Th_1:1; 1Th_3:6), a crisis occurred. Συνείχετο τῷ λόγω [see above, note 4, appended to the text.—Tr.] may be taken either in the middle or the passive voice; in the former case, the sense would be: instabat verbo (Vulg.), totus occupabatur, i.e., he devoted himself to, or occupied himself earnestly with, the doctrine (Kuinoel, de Wette, Baumgarten, Lange, Ewald, p. 481); if taken as a passive verb, the sense would be: he was severely tried, assailed, in reference to the doctrine (Meyer, 2d edition). The New Testament usus loquendi is unquestionably in favor of the interpretation which assigns a strictly passive sense to συνέχεσθαι. But συνείχετο is also taken in a passive sense, if it be thus understood: he was impelled in reference to the word, he was entirely absorbed, engrossed by, the doctrine (Meyer, 3d edition); the word συνείχετο refers, according to this interpretation, not to adversaries, but to the inward impulse of his own mind [substantially agreeing—says Meyer—with the interpretation adopted by the Vulgate, etc., as stated above.—Tr.].—But the Jews now began to oppose and blaspheme, in consequence of which conduct the apostle was induced to sever all the ties which connected him with the synagogue. ʼΕκτιαξ. τὰ ἱμάτια, i.e., he shook the dust out of his garments, as, Act_13:51, he shook off the dust of his feet—in each case the act was a sign of renunciation so complete, that not even the slightest particle should continue to adhere as a bond of union.—The brief but energetic terms of the denunciation: τὸ αῖ̓μα—ὑμῶν [with which comp. Eze_33:4. Sept.—Tr.], imply that the bloody end, the inevitable divine punishment, will, as he hopes, befall them personally (κεφαλήν) and not others. Καθἁρός, which, as conveying the leading thought, stands first in the clause, refers primarily to these words, viz., τὸ αῖ̓μα—ὑμῶν, in the sense: I am pure, free from guilt and responsibility, although you perish. [See the text, Act_18:6, above; the punctuation in Luther’s and Lechler’s German translation, differs from that of the English Version. Alford prefers the former, and says: “I have adopted the punctuation of Lachmann, erasing the colon after ἐγώ, i.e., I shall henceforth with a pure conscience go to the Gentiles.”—Tr.]
Act_18:7-8.—And he departed thence.—Μεταβάς, i.e., he passed over to another house, contiguous to the synagogue, and belonging to a Gentile proselyte, whose name was Justus [of whom nothing is known, except that he was a proselyte, which fact is indicated, as elsewhere, by σεβόμενος.—Tr.]. This rupture of Paul’s connection with the synagogue, led to an internal decision on the part of a ruler named Crispus. [“It may be presumed (from his office) that he was a man of learning and high character—Paul baptized him with his own hand. 1Co_1:14.” (Conyb. and H. I. 430.—Tr.]. And from this period many of the pagan inhabitants of the city (for they alone can be meant by Κορινθίων), who were hearers in the new place of assembly, became believers, and were baptized.
Act_18:9-10.—Then spake the Lord … by a vision.—The appearance by night of Jesus, who addressed words of encouragement to the apostle, and directed him to speak with the utmost freedom, was designed to infuse a joyful spirit into the latter, while laboring at that post. For the apostle received, on the one hand, the promise that he should be divinely protected against the hostility and ill-treatment of his enemies (ἐπιθέσθαι, invadere, impetum facere), and, on the other hand, it was revealed to him that Christ possessed a numerous people in the city (λαός,, people of God, as contradistinguished from ἑ̓θνη). Both here, and in the words οὐδείς—σε, a revelation of facts not yet apparent must be understood; it cannot, therefore, refer to those who were already converted, but must indicate [“proleptically, comp. Joh_10:16; Joh_11:52” (Meyer).—Tr.] those alone who were yet to be converted, whom, however, the Redeemer already knew and described as His own people.
Act_18:11.—And he continued [sat].—In consequence of this revelation Paul remained (ἐκάθισε; comp. Luk_24:49) a year and a half in Corinth, and taught the word of God among them (ἐν αὐτοῖς, i.e., the Corinthians). Bengel says, in allusion to ἐκάθισε: ‘cathedra Pauli Corinthia, Petri Romanâ testatior.’ It is usually assumed that the chronological statement in Act_18:11, refers to the entire period of the apostle’s residence in Corinth, until he left the city, Act_18:18. Rückert and Meyer understand Act_18:11 as referring only to the time which preceded the accusation in Act_18:12 ff., first, because Act_18:12 seems to them to be antithetical to Act_18:11, and, secondly, because ἔτι, in Act_18:18, indicates the beginning of a new period of time. But it may be replied that Act_18:12 does not, in point of fact, present a contrast with Act_18:11; all, on the contrary, that follows Act_18:10, to the word ἱκανάς in Act_18:18, is the result and fulfilment of the divine revelation described in Act_18:9-10. The command and the revelation which Paul then received, induced him to remain in Corinth; the promise of Christ that none should harm the apostle is fulfilled in Act_18:12-17, and, after this episode, Paul may still have remained a considerable time [Act_18:18] in the city. The statement of the time in Act_18:11, accordingly, refers to the entire period of the apostle’s abode in Corinth.
Act_18:12-13. a. Gallio.—He was the proconsul of Achaia, that is, of the Roman province, which, after the conquest, 146 B. C., embraced Hellas and the Peloponnesus. Gallio was a brother of the philosopher Lucius Annæus Seneca; his original name was Marcus Annæus Novatus, but after he had been adopted by the rhetorician Lucius Junius Gallio, he received that of Marcus Annæus Gallio. Tiberius had converted Achaia, which was originally a senatorial province, into an imperial one, and had sent thither a procurator (Tac. Ann. I. 76), but Claudius restored it to the senate, (Suet. Claud. 25); hence, the term αʼνθυπατεύτος precisely agrees with well established facts of history. [See Exeg. note on Act_13:4-8. c.—Tr.]
b. The Jews made insurrection [assaulted] etc.—(Κατεφίστημι, insurgo contra). The event occurred during the administration of Gallio; the same spirit influenced all the Jews. (The very term ὁμοδυμαδόν is sufficient to refute Ewald’s conjecture that the Jews dragged Sosthenes, their own ruler of the synagogue, Act_18:17, together with Paul, to the tribunal, supposing him to be favorably disposed to Jesus.). The charge referred to a violation of the law, i.e., of the Mosaic institutes; Paul was accused of influencing the people to adopt a different mode of worshipping God. ʼΑναπείθειν describes the act of unsettling and eradicating a conviction of the mind, by substituting other views and arguments. The comprehensive term τοὺς ἀνθρώπους is intentionally chosen, in order to exhibit Paul in an odious light, as a man whose general purpose it was to gain partisans.
Act_18:14-15.—And when Paul, etc.—Gallio refuses to investigate the case even before Paul can find an opportunity to defend himself; the matter obviously referred, not to any violation of the civil law, but to the internal religious affairs of the Jews. [“It was out of Gallio’s province to take cognizance of such questions. The Roman laws allowed the Jews to regulate their religious affairs in their own way. Lysias (Act_23:29) and Festus (Act_25:19) placed their refusal to interfere on the same ground.” (Hackett.)—Tr.]. Οῦ̓ν, the inference deduced from the nature of the charge itself. ʼΑίκημα, i.e., an act of injustice, a violation of private rights, constituting the ground of a legal process. ʼPᾳδιούργηυα πονηρόν, i.e., any malicious and reckless act, strictly speaking, a crime, subjecting the accused to a criminal prosecution. Εἰ with the imperfect, implies with sufficient distinctness, that such a case was not really submitted to Gallio. Κατὰ λογου, i.e., according to reason, or, reasonably, justly. The term ἀνέχεσθαι is purposely chosen, partly, in order to indicate the granting of a judicial hearing, but partly, too, in order to intimate to the Jews that the whole matter was an annoyance, and, indeed, an intolerable burden to the proconsul (in accordance with the proper sense of the word). The supposition which the latter then expresses (hypothetically, εἰ—ἐστι, Act_18:15), is, according to his opinion, well founded. He indicates already by the term ζήτημα, technically employed in scientific or theoretical matters, in the sense of a question of the schools, a debated point, that the present case did not belong to a court of justice. This statement is still more emphatically repeated by Gallio when he mentions as illustrative features of the case doctrine [λόγου, Engl, version: “words.”—Tr.], names (ὀνόματα represents the matter as a logomachy; the accusers had doubtless occasionally mentioned the names Messiah and Jesus of Nazareth), and, “your law” (νόμος ὁ καθʼ ὑμᾶς, i.e., specially, the Jewish law, not the Roman law, or any law of the country), ̓́Οψεσθε αὐτοί, i.e., ye may yourselves investigate and determine the matter. Κριτής emphatically precedes the other words of the clause; the sense is: The right to act as a judge in such cases, I have no wish to claim.—This conduct of Gallio fully agrees with his character as described by his brother Seneca, Quæst. Nat. IV. Præf. The latter extols not only his abilities, but also his disinterestedness, amiable disposition, and gentle manners; e. g., Cœpisti mirari comitatem, et incompositam suavitatem.—Nemo enim mortalium uni tam dulcis est quam hic omnibus. And thus, in consequence of Gallio’s purpose to confine himself to his strictly judicial functions, and of his personal kindness of disposition and humanity, the promise of the Redeemer that no harm should befall the apostle, is literally fulfilled.
Act_18:16-17. And he drave them, etc.—As the result of the proconsul’s refusal to act, the accusers are at once dismissed. It is possible that the act of driving them away was occasioned by the continued and importunate representations of the Jewish leaders, who would not yield to the proconsul’s will, until the officers of justice compelled them to withdraw. The same obstinacy may also have led to the scene described in Act_18:17 [for the omission of the word “Greeks” in Act_18:17, see above, note 11, appended to the text.—Tr.]. Πάντες, i.e., all who were present. They were unquestionably neither Jews (as Ewald supposes), nor Christians, but pagans, who were incensed on seeing the obstinacy and undisguised hostility of the accusers; encouraged, as they were, moreover, by the refusal of the judge, these pagans seized Sosthenes, the ruler of the synagogue, and the representative of the accusers, and beat him. The latter was either the successor of Crispus, who is mentioned in Act_18:8, or his colleague (as, in Act_13:15, several contemporaneous rulers of the same synagogue, are mentioned). It is not, however, probable that he is the Sosthenes described in 1Co_1:1, as an associate of Paul (Theodoret and Ewald). The ruler was publicly beaten before the tribunal, without any interference on the part of Gallio. This was impartiality carried to an extreme, it is true, or, rather, it was undue indifference on Gallio’s part, for the act was an ἀδίκημα, Act_18:14, a personal injury inflicted on another. Luke, however, mentions the circumstance only as an evidence that the promise in Act_18:10 was completely fulfilled; while no harm whatever was done to Paul, his accusers suffered from the blows of pagans.
DOCTRINAL AND ETHICAL
1. However painful the parting scene described in Act_18:6, may have been, it could not be conscientiously avoided. The apostle lays the whole burden of the guilt of those who opposed him and blasphemed, on their own conscience; his conscience—he declares—does not reproach him. It is probable that when he made this twofold declaration, the word of God in Eze_33:8 ff. occurred to his mind:—When the wicked man does not regard the warning, he shall die on account of his iniquity, but his blood will not be required at the hand of the watchman; his blood, that is, his bloody death, his punishment, his eternal destruction, must be considered as altogether his own work. There is a certain community of life among men, established not merely by nature, but also by the arrangement and revelation of God. He, to whom office, power and the word are intrusted for the benefit of others, is a partaker of their guilt, and is polluted by their sin, unless he delivers his testimony with all possible earnestness. -Indeed, even such a judicial declaration as we find in Act_18:6, may produce a profound impression, and lead to repentance and conversion; such appears to have been the effect in the case of Crispus.
2. Christ had “much people” in the city (Act_18:10), although the apostle, even if he knew that some souls had been won, saw before him only a comparatively small number of converts, whom he could individually name. “Man looketh on the outward appearance, but the Lord looketh on the heart.” [1Sa_16:7]. And man can see only that which the present moment exhibits, but the Lord, to whom the future and past are “an eternal now” also sees that which is to come. The Redeemer said: “Other sheep I have” (Joh_10:16), although these had not yet heard his voice; they did not know him, but he knew them. Thus Christ knows his people in every place, whom he has chosen, and who will do homage to him. “The Lord knoweth them that are his.” 2Ti_2:19.
3. The conduct of the Roman, Gallio, does not deserve the unqualified praise which has often been lavished upon it. It is unquestionably true that he did not encourage an act of injustice in the case of Paul; nevertheless, he was the calm spectator of an act of gross injustice, and did not exercise his authority either by preventing, or by punishing it. The absolute indifference which he exhibited on this occasion, even renders it doubtful whether his refusal to listen to the application of the Jews, proceeded from the purest sentiments, and was the dictate of a noble character. Possibly a certain love of ease and pleasure, and the desire to be relieved from an unwelcome task, may, in part at least, have induced him to declare that he was not a competent judge in the case.—Independently, however, of his private motives, the principle which he avowed, viz., that violations of the law alone could be legally punished, and that doctrinal questions and internal religious affairs ought not to be removed from their own sphere, is certainly sound; it should exercise a controlling influence on the relations existing between a Christian government and ecclesiastical interests, and on those between a Christian state and the adherents of creeds and confessions of faith. In all cases, however, the principle should be practically carried out with a greater degree of consistency and conscientiousness than we can discover in the present instance, Act_18:17.
HOMILETICAL AND PRACTICAL
Act_18:1. Paul departed from Athens and came to Corinth.—How great is the mercy of God! Nineveh, Sodom, Corinth—no city is so corrupt, that He does not send preachers of righteousness to the people. (Starke).—Christ is sometimes more readily received in faith by open and avowed sinners, than by the learned, and by those who are apparently righteous. Paul accomplished a greater work in the wicked city of Corinth, than in the learned city of Athens, (id.).—Paul had the pleasure of changing these impure and sinful souls into pure brides, whom he conducted to Christ, and to whom he could afterwards say: ‘Ye were thieves, covetous, drunkards, revilers, extortioners—but ye are washed—sanctified—justified, in the name of the Lord Jesus, and by the Spirit of our God.’ [1Co_6:10-11.]. Such a fact ought to strengthen our faith; it urges us to exhibit increased fidelity; it teaches us not to grow weary, even when we are dealing with the worst of men. (Ap. Past.).
Act_18:2. And found a certain Jew named Aquila, etc.—As Paul walked faithfully in the path of duty, the paternal care of God attended him, and, even before he reached Corinth, provided a home, work, society, and an open door for the Gospel. The emperor banishes the Jews from Rome, in order that Aquila may proceed to Corinth, and there furnish Paul with an abode and support. Thus the overruling Providence of God avails itself of the plans of princes, and of the changes which occur in the world, in order to provide for His children, and extend His kingdom. (Ap. Past.).—Paul found Aquila and Priscilla; this word teaches us two lessons: I. That the servants and children of God very easily, and, as it were, by a secret elective affinity, find, and learn to know one another, even in foreign lands; II. That the apostle regarded these two upright persons as a precious treasure which he had found, from which he derived more real pleasure than from all the great and magnificent objects which he saw in the rich commercial city of Corinth. (From Ap. Past.).—He who has learned, like Paul, in whatsoever state he is, therewith to be content [Php_4:11], can always easily find a host. (Starke).—He who has himself experienced sorrow and affliction, knows how to succor them that are afflicted, (id.).—Paul and Aquila in Corinth, or, “Thy ways, O Lord, are wonderful, but they are ways of blessedness:” I. The Lord had conducted each in a wonderful way to Corinth; (a) Paul, who retired from Athens as a despised witness of the truth, scarcely hoping for greater success in the wicked city of Corinth; (b) Aquila, a son of Abraham, who was forcibly expelled from Rome, and who sought merely a temporary shelter in Corinth. II. They were led in a blessed way, and happily found each other in Corinth; (a) Paul, an entire stranger in that place, finds in Aquila a kind fellow-countryman [Cilicia and Pontus, both provinces of Asia Minor.—Tr.] and host; (b) Aquila finds in Paul not only a fellow-craftsman and companion, but also a preacher of righteousness, and a guide to eternal life.—Aquila’s hospitable reception of Paul in Corinth, or, “Be not forgetful to entertain strangers; for thereby some have entertained angels unawares,” (Heb_13:2): I. The command; II. The promise. (Examples: the angel of the Lord with Abraham; Elijah at Sarepta; Jesus with Zaccheus, etc.).—The Lord, providing homes for his servants, even in foreign lands: I. Their heavenly Father accompanies them; II. They find brethren and sisters; III. They soon find employment, Act_18:3 ff.
Act_18:3. And because he was of the same craft [trade], … wrought.—Let no mechanic be ashamed when he is found in the workshop, earning his bread or wages by manual labor; Paul was not ashamed of it. (Starke).—Let the teacher be as little ashamed of a trade, as Christ was ashamed that he was termed a carpenter’s son, or the apostles that they were fishermen. If we could support ourselves by other means, we would neither solicit favors of the ungrateful, nor be troublesome to the perverse, who hate the Gospel and the ministry of the word, when these subject them to expense, (id.).—Paul in the workshop: I. His course may put preachers of the Gospel to shame; even if it is not at present suited to the sacred office, it nevertheless puts to shame (a) much ecclesiastial pride of office, (b) much carnal luxury and sloth. II. It affords an encouraging example to mechanics: (a) Be not ashamed before God of thy trade—every honest calling is acceptable in his eyes; (b) but, with thy trade, be not ashamed of thy God and thy Christianity. Even when a man performs manual labor, he can be a servant of God, a Christian, an apostle in the family.—The Christian journeyman on his travels: I. The dangers encountered abroad (the temptations, the voluptuousness, of Corinth); II. The acquaintances made on the road (Aquila); III. The work at the trade, Act_18:3; IV. The care for the soul (the word of God, the sanctification of God’s holy day, Act_18:4).
Act_18:4. He reasoned [discoursed] in the synagogue every sabbath.—“He that is faithful in that which is least, is faithful also in much,” [Luk_16:10]. Even as Paul gained a living by working diligently with his own hands, so, too, he is equally diligent in discharging the duties of his office on every sabbath. (Starke).—The narrative emphatically states that the apostle taught on every sabbath, addressing Jews and Greeks, i.e., all men. Such is the close attention, with which God surveys the degree of diligence and fidelity exhibited by teachers, and so precious in his eyes is that servant, who neglects not a single opportunity, and overlooks Bet a single soul! (Ap. Past.).—The work of the week, and the sanctification of the sabbath—each requiring and sustaining the other: I. The former creates a hunger and thirst for the repose and the nourishment which the latter affords; II. The latter imparts strength and pleasure in doing the work of the week.
Act_18:5. When Silas and Timotheus were come … Paul was pressed.—A slothful servant is always ready to impose his portion of the work on others; when Paul, on the contrary, meets with fellow laborers, he becomes the more zealous. When a number of evangelical laborers work together in harmony, they encourage one another; for spiritual fellowship promotes the interests of the cause of God. Php_2:22. (Quesnel).—And testified that Jesus was Christ .—As Paul’s act of teaching on every sabbath is so plainly distinguished here from that of testifying that Jesus is the Christ, we may conjecture that his preliminary instructions were intended to prepare the way for an awakening among Jews and Greeks. Still, he cannot have been long occupied with the former work, as the love of Christ constrained him to proclaim with boldness the fundamental truth of the Gospel. (Rieger).—He had, doubtless, hitherto allowed the apostolical spirit to gleam forth occasionally, but had not yet ventured to discuss the main topic fully. (Williger).
Act_18:6. Your blood be upon your own heads!—As no blood-guiltiness, in a literal sense, had been here contracted, the words must refer to spiritual self-murder. When these people rejected the life which is in Christ, they became guilty of spiritual suicide. (Starke).—Such divine severity on the part of Paul, was due, not only to the dignity of the preached Gospel, but also to these obstinate souls themselves; it might possibly make a salutary impression on them. But a carnal zeal cannot justify itself by this example. Let him who desires to say with a clear conviction, like the apostle, that he is not stained with the blood of the lost, previously examine whether he has performed all that the apostle did in the case of these hardened men. (Ap. Past.).
Act_18:7. Entered into a certain man’s house, named Justus.—Paul’s zeal was not diminished by the conduct of these obstinate sinners. With the same earnest spirit with which he parted from the blasphemers, he turned to the little band of awakened souls; thus he persevered in his work, and did not cause the whole flock to suffer for the fault of which the great majority was guilty. Many teachers here pursue a wrong course, when they obey the dictates of the flesh. (Ap. Past.).—His entrance into a house which was very near to the synagogue, proves that he would gladly have continued his labors in the latter; it likewise bore witness aloud to the Jews (as the house was probably henceforth the place where willing hearers assembled) concerning the blessing which they had rejected with scorn. (Williger).
Act_18:8. And Crispus, etc.—Crispus belonged to the number of those who enabled Paul at least to say: “not many wise men after the flesh,” instead of: “none at all.” 1Co_1:26. (Williger).—We here have another instance of God’s care of his faithful servants. When Paul turned away with a sad spirit from the blaspheming Jews, God opened a door for him in the house of Justus, in the immediate vicinity of the synagogue, and filled his heart with joy on seeing the conversion of the ruler of the synagogue; the result was, that many of the Corinthians believed in the Lord. (Ap. Past.).
Act_18:9. Then spake the Lord to Paul In the night by a vision.—Even the most eminent saints, and men endowed with an heroic faith, have had seasons of weakness, and hours of temptation, in which they needed encouragement and strength from above. For example: Abraham, before Abimelech; Moses, in the wilderness; David (psalms composed in seasons of affliction); Elijah, under the juniper tree; John, in the prison; Jesus, in Gethsemane; Luther, in his temptations. On one occasion Luther remarked: “Many persons, to whom I often seem to be cheerful in my outward appearance, suppose that I am always walking on roses: but God knows what my true condition is.”
Act_18:10. For I am with thee … much people in this city.—What a glorious safe-conduct is here presented to Paul! And every faithful shepherd may avail himself of it, although he should be dragged before a judge, or great calamities should seem to impend. And therefore, O teacher, keep not silence, or the beams of the house will cry aloud, and thou shalt hereafter stand speechless before the tribunal of God. (Starke).—The Lord’s comforting words: ‘Be not afraid !’ addressed to His servant who trembles when assigned to a post of danger (Installation sermon): the Lord directs the attention of his servant, I. To His own gracious presence: ‘I am with thee’ II. To the powerlessness of all enemies: ‘No man shall set on thee, to hurt thee’ III. To the blessing which shall attend His word, although it be not yet manifested: ‘I have much people in this city.’—The Lord’s words addressed to his servant: ‘I have much people in this city:’ I. They admonish him, in a solemn manner, to be faithful to the duties of his office (‘Feed my lambs; Feed my sheep’ [Joh_21:15-16]); II. They comfort and sustain him, when oppressed by the burdens and cares of his office (Say not: ‘I, even I only, am left.’ [1Ki_19:10]).
Act_18:11. And he continued, etc.—Continued prayer, much patience, great confidence in God, fervent zeal—are the means by which the interests of the cause of God are promoted. (Quesn.).—At length Paul found repose, after these words of Jesus had been addressed to him, whereas previously, at Corinth, he had always seemed to himself to be a mere stranger and sojourner waiting for the intimation: ‘Now depart.’ He had hitherto remained so long in no other place. (Williger).
Act_18:12. The Jews made insurrection with one accord against Paul.—The promises of divine aid and protection in this life, are not to be understood as excluding the bearing of the cross. (Starke).—The Jews refrained from disturbing Paul during a year and a half, not because their own inclinations dictated this course, but in accordance with the divine promise, and by the special providence of God. We can never trust the world—it always remains the same. As soon as God removes the barrier, the bitter feeling that had been repressed, breaks forth anew. Let us give heed to this fact, while we enjoy the repose which God at present grants us. (Ap. Past.).
Act_18:13. Saying, This fellow persuadeth men to worship God contrary to the law.—We can easily persuade ourselves that any act which interferes with the indulgence of our passions, is contrary to the law of God. (Quesn.).—It is nothing new that those whose errors in religion are the most grievous of all, should, nevertheless, accuse others of heresy. (Starke).
Act_18:14. And when Paul was now about to open his mouth, Gallio said, etc.—As the Lord had promised to be Himself the protector of the apostle, the latter was not allowed to open, his mouth, in order to defend himself. The divine word of promise is the most trustworthy safe-conduct; it successfully claims the respect of the world and of the most imbittered foes, God shuts the mouths of enemies, as he shut the lions’ mouths in the case of Daniel. [Dan_6:22.]. (Ap. Past.).
Act_18:15. But if it be a question of words … look ye to it.—It is wise in magistrates to refrain from judging in matters of religion which they do not understand. But they by no means exhibit a devout spirit, when they are unwilling to learn and understand what religion really is, or to protect believers, as their office requires. (Starke).—When we view Gallio as a pagan judge, we cannot forbear to commend the moderation and impartiality which are here displayed. His course puts to shame that spirit of persecution and that thirst for blood, which so many rulers who bore the Christian name, have indulged, under the pretext of religion. But when Christian rulers refer to the present ease as one that justifies their indifference to all religion, the fallacy of their reasoning is easily exposed. This sinful Gallio-like spirit has unhappily extended in our day from the courts of kings (and through many judges and officers) even to the huts of the meanest peasants. (Ap. Past.). “Fulfil thy duties as a citizen, and I ask not what thy faith is” such is the principle which political wisdom adopts at present—but is it the true principle?
Act_18:17. They beat Sosthenes before the judgment seat. And Gallio cared for none of those things.—This incident illustrates the truth that the indifference of men to religion may easily lead them to be equally negligent in the administration of eivil justice. (Ap. Past.).—The praiseworthy and the censurable features of Gallio’s conduct as a judge, a source of instruction for all magistrates: I. The praiseworthy course adopted by Gallio on ascertaining the nature of the charge, Act_18:12-15; he dismisses the Jews, as their complaint exclusively referred to a disputed point of religion. II. His censurable course, when the Greeks [see Exeg. note on Act_18:16-17.—Tr.] proceeded to acts of violence, Act_18:16-17; here he betrayed indifference and unfairness. When ecclesiactical difficulties call for a decision on the part of the government, the latter is bound to distinguish between that which is above the law and that which is contrary to the law, and to condemn the guilty party, whichever it may be. (Lisco).—The pagan Gallio, not a suitable model for a Christian judge: for the latter should, I. Forbear to oppress the conscience or to interfere with the religious rights of men, but he himself should have a conscience and religion; and, II. Refrain from judging in matters of doctrine and faith, but should protect men of every creed against violence and ill treatment.
ON THE WHOLE SECTION, Act_18:1-17.—The task assigned to the evangelical ministry: “Compel them to come in” [Luk_14:23]: it is to be performed, I. With noble self-denial; Paul supports himself by the labor of his own hands; Act_18:1-3, and comp. 1Co_9:1 ff.; II. With unwearied zeal—a zeal that seizes every opportunity for doing good, Act_18:4, delivers the message of salvation alike to all, Act_18:4, is constantly enkindled anew by the Spirit of God, Act_18:5, and exhibits Jesus to all men as the Christ, Act_18:5; III. With unshaken courage in the presence of adversaries, Act_18:6 ff. (Lisco).
Solemn admonitions and divine consolations, addressed to the heralds of salvation: I. The solemn admonitions; Speak—and hold not thy peace—even though thou mayest give offence, Act_18:9; but let thy conduct agree with thy words, Act_18:2-4. II. The divine consolations: I am with thee—and no man shall set on thee, to hurt thee. I have much people in this city, Act_18:10. He who perseveres, shall receive a heavenly crown; comp. 2Co_2:14 ff. (Lisco).
With what degree of confidence can we go forth and preach the Gospel to the heathen? I. The Lord commands: Speak, and hold not thy peace; II. The Lord comforts: I am with thee, and no man shall set on thee, to hurt thee; III. The Lord promises: I have much people even in this heathen city. (id.).
The decisive word in the preachers mouth: ‘Jesus is the Christ,’ Act_18:5. It decides, I. As to the spirit in which he speaks—whether it be the spirit of man’s wisdom, the spirit that prompts men to court popularity, or whether it be the Holy Spirit of the Lord; II. As to the state of the hearts of the hearers; some oppose and blaspheme, others believe and are baptized; Christ is the rock, on which those that fall, shall be broken, but which is the firm support of others, Act_18:5-8; III. As to the result of his labors; Paul had previously neither borne the cross of his office at Corinth, nor experienced its blessing; he now meets with both—the cross of Christ, Act_18:6, and the blessing of Christ, Act_18:9-11.
Paul in Corinth, or, “When I am weak, then am I strong,” 2Co_12:10 : I. The apostle was weak, (a) externally; he was an unknown stranger, a poor artisan, opposing with the foolishness of the preaching of the cross [1Co_1:18], both the vices of the splendid city of Corinth, and the prejudices and hatred of his Jewish brethren; (b) internally; he was conscious of his weakness; and, possibly, still depressed by his limited success in Athens, he delays to proclaim the fundamental truth, viz., that Jesus is the Christ. But, II. The apostle is strong in the power of the Lord; (a) internally; the Lord renews his apostolical courage, and awakens in him the spirit of a bold witness, by the arrival of beloved fellow-laborers, and, in a still higher degree, by the consolations of His Holy Spirit, and the revelation of his personal and gracious presence, Act_18:5; Act_18:9-10; (b) externally: he is strong in the contest with his adversaries, whose sin the apostle throws back on their own heads, Act_18:6, and whose mouth the Lord Himself shuts, Act_18:10 ff.; he is, moreover, strong in consequence of the growth of the congregation, which, in increasing numbers, gathers around him, Act_18:7-8; Act_18:10-11.
[Paul at Corinth: I. The difficulties which he encountered; (a) the notorious vices of the heathen population: (b) the religious prejudices of the Jews, Act_18:6; Act_18:13; (c) his own insufficiency, 1Co_2:3; 2Co_2:16. II. The grounds of his hope of success; (a) the results of his previous labors; (b) the power of divine truth, Rom_1:16; 1Co_2:2-4; 2Co_3:5-6; (c) the special revelation and promise, Act_18:9-10. III. The result of his visit; (a) personal experience of the divine favor, Act_18:2; Act_18:5; Act_18:7-8; Act_18:12 ff.; 2Co_12:12; (b) the conversion of large numbers, Act_18:8; 2Co_3:2; (c) the permanent establishment of a Christian congregation, 1Co_1:5-7; 2Co_9:2.—Tr.]
Footnotes:
[1]Act_18:1. ὁ IIαῦλος after χωρισθεὶς [of text. rec.], is wanting, it is true, only in a minority of the manuscripts [viz. in B. D., but also Cod. Sin.; Vulg.]; this reading is, however, without doubt, spurious, and was inserted simply because a new ecclesiastical reading lesson commenced at this place. [It is inserted in A. E.; it is omitted by Lach. Tisch. and Alf.—The two former omit also δὲ after μετὰ, with A. B. and Cod. Sin., but Alf. inserts it from D. E. G. H.—Tr.]
[2]Act_18:2. άπὸ [before τῆς ̔Pώμης] is far better supported [by A. B. D. E. G. Cod. Sin.] than ἐκ [of text. rec. from H.], and has very properly been preferred by recent editors [Lach., Tisch., Born, and Alf., with whom de Wette, and Meyer (3d ed.) concur.—Tr.]
[3]Act_18:3. The reading τῆ τἐχνη should be preferred, as far as the authority of the manuscripts is concerned, to the accusative τ.τέχνην [of text. rec.], which was undoubtedly the more usual form. [The ace. in H.; the dat. in A. B. E. G. Cod. Sin.; the latter is adopted by Lach., Tisch., and Alf. See Winer: Gr. § 32. 6. on the passage.—Tr.]
[4]Act_18:5. a. The reading τῷ πνεύματι [of text. rec. after συνείχετο] is found only in one uncial manuscript [H.], whereas the rest exhibit, in place of it, τῷ λόγω, which, besides, as the more difficult reading, deserves the preference, [τῶ λόγῳ occurs in A. B. D. E. G. Cod. Sin., and is adopted by editors generally. The Vulg. has instabat verbo, in the received text; Cod. E. (Laudianus, Græco-Latin) exhibits urgebatur verbo. Robinson (Lex.) thus explains the received text of the Vulgate: “Paul now gave himself wholly to preaching the word,” ad verb. συνέχῶ—See the Exeg, note below, on the passage.—Tr.]
[5]Act_18:5. b. [Lach. and Tisch. insert before τὸν Xρ. Iησ., from A. B. D. (and also Cod. Sin,); it is omitted in E. G. H.; Alf. concurs with text. rec. in omitting it; de Wette regards it as a gloss from Act_18:28.—Tr.]
[6]Act_18:5. c. [For the words: was Christ, the margin of the Engl; Bible presents the more accurate version: is the Christ, i, e., τὸν Xρ., the Messiah, as in Mat_16:20; Mat_26:63, and many other passages.—Tr.]
[7]Act_18:7. The reading Tίτου, in place of ̓Iοὐστου, is found only in a single manuscript, namely E., and deserves no consideration. [The name, as exhibited in text. rec., is found in A. D (original). G. H., but E. inserts Tίτου, and B. D (corrected)., Tιτίου before Iουσ.; the Vulg. has Titi Justi; Cod. Sin reads; Tìτου ̓Iουστου. The former of the two names is generally regarded by editors as an interpolation, originating in a mistake of the copyists.—Tr.]
[8]Act_18:11. [Instead of continued (Tynd., Cranmer, Geneva), the margin of the Engl. Bible presents the literal version: sat (Rheims). Comp. Luk_24:49, where καθίζω occurs in the sense of to tarry or abide. In that passage the Vulg. translates sedete; here, sedit.—Tr.]
[9]Act_18:12. [In place of the reading of the text. rec. ἀνθυπατεύοντος, from E. G. H., which Alf. adopts, Lach., Tisch., and Born., substitute άνθυπάτου from A. B. D. and Cod. Sin.; de Wette and Meyer, however, regard the latter reading as a gloss or a correction of the original but unusual participle.—Tr.]
[10]Act_18:15. ζητήματα is found, it is true, in three manuscripts [D (original). G. H.], and has been adopted by Tisch; the singular, ζήτημα, should, nevertheless be regarded as the genuine reading, since it would not have occurred to any one to substitute it for the plural, if the latter had been originally employed; it is much more probable that the singular would have been altered, if it were original, especially as three points of inquiry are mentioned. [Lach., Tisch., and Alf. adopt the plural from A. B. D (corrected). E.; Cod. Sin. also exhibits the plural form, and the Vulg. has quæstiones.—Tr.]
[11]Act_18:17. Four uncial manuscripts [D. E (G. H.?)]. insert οι ̔ìEλληνες [as in text. rec.] after πάντες, while some manuscripts of a later period [minuscules] read ̓Iουδαῖοι; both are interpolations, as the three oldest manuscripts, among which is Cod. Sin. [the others being A. B.], read simply πάντες. [Lach., Tisch., and Alf. omit οι ̓ìEλληνες—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 5. The Fourth Church in Europe Founded—Corinth, Act_18:1-11.
5. The Fourth Church in Europe Founded—Corinth, Act_18:1-11.
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Rejected from Athens, the intellectual capital of Greece, the apostle seeks Corinth, her then political capital, the seat of the Roman proconsul of Achaia or Southern Greece. The isthmus upon which Corinth stands connects the Peloponnesus with the continent on a small scale, very much as Darien connects South America with North. Before entering Corinth the apostle’s eye would survey the tall citadel rock, called the Acro-Corinthus. [Acron, summit, and polis, city; Acropolis, city-summit: Acro-Corinthus, Corinth-summit.] Upon this summit it was that the original town, called Ephyra, was built, in that twilight of antiquity before the age of Homer, when the first object in selecting a site would be inaccessibility to the attack of a warlike enemy. Standing upon its brow, the apostle would survey the city spread beneath, the ground gradually sloping to CENCHREA, her seaport, nine miles distant on the east, and Lecheum, the seaport about as many miles on the west. By Cenchrea Corinth had commanded a trade with the East, across the AEgean, from the time of the Phenicians to the apostle’s day. Through Lecheum she had sent forth colonies on the coast of Greece, whose reverence for her, as their mother city, had increased her political influence. Her great commerce acquired a boundless wealth. For her lawless commercial population she provided, by her magnificent temple of Venus, the ample means of licentiousness under the sanctions of religion. Such was the proverbial profligacy of the town, that the verb Κορινθιαζειν, to Corinthianize, was invented to express the unrestrained indulgence of licentiousness. Corinth had ever played an important political part among the republics of Greece; but it was not until the latest age, after the patriotic leadership of Athens and Sparta had long ceased, that she took the supremacy, heading the Achaean League against the Roman power. For this, when Rome conquered, she suffered the most terrible penalty. The Roman consul, Memmius, entirely destroyed the city, leaving the ground perfectly desolate upon which the city had stood; so it remained until Julius Cesar rebuilt it and repeopled it with a numerous colony of Roman veterans relieved from service. The remnant of the old inhabitants returned, and the city rose with a rapidity paralleled only by the growth of the towns of our American west. At the time of Paul’s visit it probably had scarce, from its crudeness of mixed population, recovered its ancient refinement, though it had its ancient vices. It was still largely Roman, and, from the advantages of commerce, in some degree Jewish. Near Corinth was the locality of the celebrated Isthmian games, from which Paul often drew illustrations of Christian combat.
1. Departed from Athens—By land, a journey of forty-five miles; by ancient ships, an average sail of two days; by the modern steamer, a trip of four or five hours.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Act_18:1-11. Paul goes from Athens to Corinth, labours there…
Act_18:1-11. Paul goes from Athens to Corinth, labours there with his own hands for his maintenance. He is Encouraged in his preaching by a Vision of the Lord
1. After these things Paul departed] The best authorities omit the name of the Apostle, merely reading “he departed.” So R. V.
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came to Corinth] As Athens was the seat of culture, so Corinth was the seat of commerce in the south of Greece. The city, at this time the political capital of Greece and the residence of the Roman pro-consul, stood on the isthmus which united the Peloponnesus to the mainland, and through it all land traffic between the peninsula and the rest of Greece must pass, while its two harbours, one on each side of the neck of land on which Corinth stood, made it the resort of seafaring traders both from east and west. Of Lechæum, the western port, on the Corinthian gulf, we have no mention in the New Testament, but Cenchreæ, the harbour on the Saronic gulf, by which communication with the East was kept up, is mentioned in Act_18:18. The city was also made famous for its connexion with the Isthmian games, from which St Paul in his Epistles draws frequent illustrations when writing to the Corinthian Church. (See 1Co_9:24-27, &c.) For further particulars of the history of Corinth see Dict. of Bible, s. v.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) And came to Corinth.—The journey may have been…
XVIII.
(1) And came to Corinth.—The journey may have been either by land along the Isthmus of Corinth, or by sea from the Piræus to Cenchreæ. The position of Corinth on the Isthmus, with a harbour on either shore, Cenchreæ on the east, Lechæum on the west, had naturally made it a place of commercial importance at a very early stage of Greek history. With commerce had come luxury and vice, and the verb Corinthiazein= to live as the Corinthians, had become proverbial, as early as the time of Aristophanes (Frag. 133), for a course of profligacy. The harlot priestesses of the Temple of Aphrodite gave a kind of consecration to the deep dyed impurity of Greek social life, of which we find traces in 1Co_5:1; 1Co_6:9-19. The Isthmian games, which were celebrated every fourth year, drew crowds of competitors and spectators from all parts of Greece, and obviously furnished the Apostle with the agonistic imagery of 1Co_9:24-27. Less distinguished for higher culture than Athens, it was yet able (standing to Athens in much the same relation as Venice did to Florence from the 13th to the 16th century) to boast of its artists in stone and metal (Corinthian bronze was proverbial for its excellence), of its rhetoricians and philosophers. On its conquest by the Roman general Mummius (B.C. 146), many of its buildings had been destroyed, and its finest statues had been carried off to Rome; and it was a Roman jest that the general had bound the captains of the ships that carried them, to replace them in case of loss. A century later, Julius Cæsar determined to restore it to its former splendour, and thousands of freed-men were employed in the work of reconstruction. Such was the scene of the Apostle’s new labours, less promising, at first sight, than Athens, but, ultimately, far more fruitful in results.
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(1) There can be no doubt that the “vow” was that of the temporary Nazarite, as described in Num_6:1-21. It implied a separation from the world and common life (this was the meaning of the word “Nazarite”), and while under the vow the man who had taken it was to drink no wine or strong drink, and to let no razor pass over his head or face. When the term was completed, he was to shave his head at the door of the Tabernacle, and burn the hair in the fire of the altar. It will be noted that the Nazarites in Act_21:24, who are completing their vow, shave their heads. Here a different word (“shorn”) is used, which is contrasted with “shaving” in 1Co_11:6. It was lawful for a man to have his hair cut or cropped during the continuance of the vow, and this apparently was what St. Paul now did. But in this case also the hair so cut off was to be taken to the Temple and burnt there, and this explains the Apostle’s eagerness “by all means” (Act_18:21) to keep the coming feast at Jerusalem.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He for Paul, A.V. and T.R. After these things,…
He for Paul, A.V. and T.R. After these things, etc. No hint is given by St. Luke as to the length of Paul"s sojourn at Athens. But as the double journey of the Beroeans, who accompanied him to Athens, back to Beraea, and of Timothy from Beraea to Athens, amounted to above five hundred miles (Lewin, p. 268), we cannot suppose it to have been less than a month; and it may have been a good deal more. His reasonings in the synagogue with the Jews and devout Greeks, apparently on successive sabbaths, his daily disputations in the Agora, apparently not begun till after he had "waited" some time for Silas and Timothy, the knowledge he had acquired of the numerous temples and altars at Athens, and the phrase with which this chapter begins, all indicate a stay of some length. Came to Corinth. If by land, a forty miles" or two days" journey, through Eleusis and Megara; if by sea, a day"s sail. Lewin thinks he came by sea, and that it was in winter, and that possibly one of the shipwrecks mentioned in 2Co_11:25 may have occurred at this time. Corinth, at this time a Roman colony, the capital of the province of Achaia, and the residence of the proconsul. It was a great commercial city, the center of the trade of the Levant, and consequently a great resort of the Jews. It had a very large Greek population. Ancient Corinth had been destroyed by Mummins, surnamed Achaicus, R.C. 146, and remained waste (ejrhmh) many years. Julius Caesar founded a Roman colony on the old site (Howson), "consisting principally of freedmen, among whom were great numbers of the Jewish race." Corinth, as a Roman colony, had its duumviri, as appears by coins of the reign of Claudius (Lewin, p. 270).
Vers. 1-3. Christian friendship.
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Unselfish friendship, the union of human souls in the bands of a close, unworldly, self-sacrificing love, has always been a spectacle that has fascinated men, one on which they have dwelt with peculiar fondness. Among the Greeks, Pylades and Orestes, Damon and Pythias; in the Old Testament David and Jonathan, and in the New Testament Peter and John, are examples of such friendships, and of the admiration which men cannot help having for them. But there is not any more beautiful and touching picture of human friendship to be found anywhere than that which rises up before us in the case of Paul, Aquila, and Priscilla. We first find the group in a humble workman"s dwelling at Corinth. Drawn together by being oJmotecnoi, men of the same trade, they are lodging in the same house. They were brought there indeed from different causes, and from different parts of the world. Paul from Antioch, urged westward by his ardent desire to add new realms to the kingdom of Christ; Aquila and Priscilla driven eastward by the cruel edict of a despot forcing them from their home and all its interests in Italy. They met in Corinth, and dwelt under one roof. There we see the men busy at their trade of tent-making, while the wife, the woman of the house, added that comfort and cheerfulness to the home which the presence of a bright, energetic, intelligent woman is so well fitted to afford. A common trade, a common race, and the common interests arising from both, would soon cement a friendship between two virtuous men thus thrown together in a foreign land. But a much closer bond of union soon knit the two men together. Whether Aquila and Priscilla brought with them from Rome the rudiments of the Christian faith, or whether they first learnt that Jesus is the Christ from the lips of Paul, we have no means of deciding. What is certain is that many words concerning the kingdom of God passed between them in their hours of work. While Paul"s industrious hands were travailing and stitching night and day to earn his bread, his eloquent tongue was discoursing of Jesus Christ and his great salvation. Aquila, doubtless well read in the Scriptures, like his later namesake and fellow-citizen in Pontus, was not slow to take in his words; while Priscilla, taking perhaps the woman"s part in cutting out and preparing the materials for their work, listened with intense interest to the words of eternal life uttered by the apostle. The friendship begun in earthly relations was soon perfected in the bonds of the love of Christ. We can fancy the hours of united prayer when those two or three were gathered together in the name of Jesus. We can fancy the close fellowship induced by the common enmity of their unbelieving and blaspheming fellow-countrymen. We can fancy their common joy when first one and then another of their Jewish brethren was brought to the Shepherd and Bishop of souls. We seem to feel their common anxiety when Paul was brought before the bema of Gallio, and to hear their common praises when the conspiracy was defeated and the apostle was set free. We no longer wonder to read that when Paul set sail for Syria, Aquila and Priscilla went, (Act_18:18) and all that follows follows so naturally. Their labor at Ephesus as the apostle"s delegates; their faithful instruction of Apollos; their patient continuance at Ephesus after St. Paul"s return; (1Co_16:13) the Church in their house, both at Ephesus and at (1Co_16:9; Rom_16:3) their unbroken attachment to the very latest moment to which our knowledge extends; all (2Ti_4:19) is of a piece with that first holy friendship which was born in the workshop at Corinth, and nourished in the fellowship of faith. The picture leaves a deep impression upon the mind that human friendship, like all else that is good or beautiful in human life, attains its perfect growth, and produces its fairest fruits, when it is laid in a common fellowship with God, and is fostered by a constant partnership in loving labors for the glory of Christ and. for the increase of his Church.
HOMILIES BY W. CLARKSON. Vers. 1-11. Truth before the citadel.
When the apostle of Jesus Christ confronted the heathenism of Corinth, we may say that, in his person, Divine truth was opening its attack on the very citadel of sin; such was its "abysmal profligacy," its intemperance, its dishonesty, its superstition. In the brief account we have of Paul"s work in this city we are reminded
I THAT CHRISTIAN BLAMELESSNESS SHOULD ANSWER TO THE DEPRAVITY IT ENCOUNTERS. (Ver. 3.) At such a city as Corinth it was eminently desirable that the apostle of truth and righteousness should be, in all respects, above reproach. There must not be the shadow of suspicion of self-seeking upon him; he must show himself, and be seen to be, the disinterested, missionary he was. Therefore he worked away with his own hands, laboriously maintaining himself all the while that he was laboring in spiritual fields. (see 1Co_9:15-18) This is the spirit in which it becomes all earnest men to act. We should give ourselves trouble, we should deny ourselves pleasure, according to the necessities of the case before us. Though "free from all," we should become "the servants of all, that we may gain the more". (1Co_9:19) There are circumstances in which we are perfectly justified in using our liberty; there are others in which we are constrained to forgo our freedom, and impose hardships on ourselves, that we may gain those whom, otherwise, we should not win.
II THAT WHEN MEN PERSISTENTLY REJECT THE BEST WE CAN BRING THEM, WE MUST PASS ON TO OTHERS. (Vers. 5, 6.) When Silas and Timotheus rejoined Paul at Corinth, they found him "earnestly occupied in discoursing;" "he was being constrained by the Word;" he was striving with his whole strength to convince the Jews that Jesus was the Christ. But his most zealous efforts were all unavailing, His opponents resisted his arguments; they opposed him and blasphemed his Lord. Then he turned, sorrowfully and indignantly, away from them, and gave himself to the work of God among the Gentiles (ver. 6). This was not more sensible and obligatory then than it is now. If we have been laboring devotedly, prayerfully, patiently, among certain men, and they determinately reject our message, it is both foolish and wrong of us to waste our resources there; we must pass on to others who may welcome our word as the truth of God.
III THAT CHRIST WILL NOT LEAVE HIS FAITHFUL SERVANTS WITHOUT DIVINE ENCOURAGEMENT. He granted Paul
(1) the joy of spiritual success (ver. 8); also
(2) the assurance of his protecting care (vers. 9, 10).
The exact measure of his success we do not know, but it was probably considerable; the Church at Corinth became of such importance that Paul paid it great attention, and spent on it much strength in after years. T he vision which the Savior granted was supernatural, and of a kind which we do not expect him to repeat continually. But we may confidently reckon that, if we are found faithful by our Master, we shall have:
1. A good measure of success in our work. Earnest Christian effort rarely, if ever, fails. We may, indeed, be ill adapted to the special work we have undertaken, and then we must pass on to other fields; but if we are in our right place, we shall assuredly have some increase for our toil: "In due season we shall reap.
2. The inspiration which comes direct from God. Christ will come to us, not in such vision as that he granted Paul, but he will visit us; be will vouchsafe to us those renewing influences of his Holy Spirit, which will make us
1. wilting to endure what we may have to suffer;
2. willing to wait his time for sending the harvest;
3. strong to speak his truth in his Name and in his Spirit. C.
HOMILIES BY E. JOHNSON Vers. 1-17. Paul at Corinth.
I HIS WORK AT CORINTH.
1. Its humble and self-denying beginning. (Vers. 1-4.).
(1) He came to Corinth a city notorious for its pleasures and its vices. Often is the gospel more gladly received in such places than in the haunts of learning and the strongholds of philosophy. The rejected of Athens finds a welcome at Corinth. To the Corinthians the apostle will write by-and-by, "Ye were thieves, robbers," etc.; "but ye are washed, ye are sanctified," etc. Yet to conquer these hearts, danger and self-denial must be undergone.
(2) Paul works to earn his bread while he is teaching. It was a wholesome custom practiced and taught by eminent rabbis; probably enough by Gamaliel, at whose feet Paul had sat. Christ was the carpenter"s Son," and the apostles fishers. Happy he who can afford to prove his entire disinterestedness as a teacher of the truth, and so silence that gainsaying of the ungrateful and the miserly, who object to the gospel and its preaching solely on account of its cost, If his example cannot be exactly followed in the present day, at least it may be taken as a rebuke to the pride of office in the teacher; and to unspiritual luxury and idleness in general. Also as an encouragement to the honest, craftsman; every honorable calling is well-pleasing to God. Act well your part; there all the honor lies." Again, willingness to work is one of the best passports everywhere. "Waiters on Providence" do not see most of the ways of Providence. Had not Paul been a worker at his craft, good Aquila had not fallen in his way. Driven out of Rome, those pious Jews came to Corinth, to afford shelter and food to the apostle. God "seldom smites with both hands." He is a good Worker, but he loves to be helped;" so old proverbs say. (3) His sabbath employment. "Every sabbath." Unwearied zeal characterizes him. Faithful in that which is least, he is faithful in that which is much. The week-day work and the sabbath consecration help one another. Work makes the sacred rest sweet; and the sacred rest gives new energy for work.
1. Courageous progress. (Vers. 5-8.) When Timothy and Silas came, Paul, instead of throwing the work upon their shoulders, only redoubles his activity. How useful and how happy "the tie that binds" men"s hearts in Christian love and work! (Php_2:22) tie continues to witness to the Jews that Jesus is the Messiah. The previous work in the synagogue had probably been preparatory. But the love of Christ constrains him, and he cannot keep back the main matter of his message, certain as it is to awaken violent opposition. Opposition and blasphemy break out; but the constancy of the servant of Christ is the more illustrated. There is no paltering, no drawing back, no compromise. "Your blood be on your heads!" Thus he clears himself from complicity in the guilt of their spiritual suicide. But before any can venture to imitate Paul"s example in this, let them see whether they have done all in their power to raise and save, like the apostle. Driven from the public place of meeting, he goes into the private house of Justus; rejected by Jews, he turns to the heathen. The conversion of Crispus rewards his efforts. Not "many" wise are called. (1Co_1:26) At the same time, there are exceptions. Paul goes out by the front door of the synagogue, so to speak, to find his way in again by the back.
2. The blessed result. (Vers. 9-11.) The Divine voice came, saying, "Fear not! speak, and be not silent!" Times of weakness and discouragement and self-conflict are for all. The mightiest spirits know the deepest dejection, Recall Abraham before Abimelech, Moses in the desert, psalmists of the Captivity, and prophets, Elijah under the juniper, John in prison, Jesus in Gethsemane, Luther and his violent crises. The latter said, "Many think because I am so cheerful in my outward walk that I tread on roses, but God knows how it stands with me." But saith the voice: "I am with thee; none shall set upon thee to hurt thee; much people have I in this city." "I am with thee:" a word of might, that each and all in every humble or important path of duty may lay to heart, and go forward with his work, clear in speech and strong in action. "I have much people in this city:" the seed and the leaven of the Word works with secret might when we observe it not; sleeping echoes waiting to be roused; seven thousand hidden ones who have not bowed the knee to Baal.
II OPPOSITION TO THE WORK. A year and six months passed in prayer, patience, confidence in God, diligent toil. These are the means by which the work of God is furthered. But the incidents that followed teach that men must suffer for their work, and that all true work involves its cross. The world is the world still; and offences must come.
1. The charge against Paul. "He persuades the people to worship God contrary to the Law." How easily do men persuade themselves that what is against their own pleasures is contrary to God"s Law! It is nothing new that those who are most given to error in religion are most ready to accuse others of heresy.
2. The conduct of Gallio. He referred disputes about the Jewish Law to the Jews themselves. It is wise that magistrates should not pass judgment in matters of religion which they do not understand. But it is not well if magistrates are indifferent to religion, its genuine reality, and fail to protect sincere believers in the enjoyment of their religious belief. Gallio is a fine example of moderation, putting to shame the bloodthirsty spirit which has so often prevailed in the Christian Church. But it is an abuse if the example be used as a plea for indifferentism. Gallio, who was cold to religious sympathy, would consent to see a man"s civil rights injured. Gallio, on the whole, is a mixed example. Let us say that the duty of a Christian judge is
(1) to have a conscience and a religion of his own;
(2) not to intermeddle in the affairs of conscience of others;
(3) to protect men against violence, of whatever faith they may be. J.
HOMILIES BY R.A. RADFORD Vers. 1-4. A glimpse into apostolic life.
Corinth. Change of method. In Athens a public challenge offered both to the philosophers and to the citizens generally in the market-place, as well as reasonings with the Jews in the synagogue. In Corinth, a more mercantile and less intellectual city, the preaching was more private and more decidedly on the foundation of the Old Testament, until Paul"s separation from the synagogue, Notice
I The apostolic SIMPLICITY AND SINGLENESS OF MOTIVE. The Jew who had learned Christ at Rome was at once associated with Paul. There was no attempt to isolate himself from those who may have learned the truth in a somewhat different manner.
II THE SELF-SACRIFICE of the apostle"s daily life. The tent-making supplied temporal wants. Jewish education on the right principle. The cultivation of independence. If not possible in exact repetition, the spirit of such a method should be ours.
III BROTHERLY LOVE the support of zealous service. The messenger of Christ should be full of sympathy. Fellowship with congenial minds is absolutely necessary to refresh and enlarge the feelings.
IV GUIDANCE OF CIRCUMSTANCES in Christian labor. Corinth did not require the same method as Athens. A longer stay seemed advisable.
Worldly indifference is more hard to meet and overcome than intellectual opposition. Corinth was pleasure-loving and sensual. The synagogue was made the center of work, that time might be given to lay hold of popular interest. Patience and prudence necessary. R.
HOMILIES BY R. TUCK Ver. 1. Corinth as a model sphere of missionary labor.
The service of the apostle no city or district is more fully detailed than his service at Corinth, and there is so much of interest connected with that city, that we may consider somewhat fully the work that had to be done, and the work that was done there. A general sketch of the place, its character, and its history will suggest the directions in which, further study and research may be hopefully pursued. The most complete and careful note is the following, by Dean Plumptre: position of Corinth on the isthmus, with a harbour on either shore, Cenchreae on the east, Lechaeum on the west, had naturally made it a place of commercial importance at a very early stage of Greek history. With commerce had crone luxury and vice, and the verb Corinthiazein, equal to "live as the Corinthians," had become proverbial, as early as the time of Aristophanes, for a course of profligacy. The harlot priestesses of the temple of Aphrodite gave a kind of consecration to the deep-dyed impurity of Greek social life, of which we find traces in 1Co_5:1 1Co_6:9-19. The Isthmian games, which were celebrated every fourth year, drew crowds of competitors and spectators from all parts of Greece, and obviously furnished the apostle with the agonistic imagery of 1Co_9:24-27. On its conquest by the Roman general Mummius (B.C. 146), many of its buildings had been destroyed, and its finest statues had been carried off to Rome. A century later, Julius Caesar determined to restore it to its former splendor, and thousands of freedmen were employed in the work of reconstruction. Such was the scene of the apostle"s new labors, less promising, at first sight, than Athens, but ultimately far more fruitful in results." Taking the point of view indicated in the heading of this homily outline, we notice that
I CORINTH WAS THE PLACE TO TEST THE ADAPTATION OF THE GOSPEL TO ALL CLASSES OF SOCIETY. The experience of long years and many missionary journeys was epitomized at Corinth. Not even Rome presented such an assemblage of all classes and grades, of all nationalities and races. It was just the place wherein to show what "almighty grace can do." And the great apostle sought it with much the same instinct that leads the revivalists of our day to seek London, or Glasgow, or Paris. The population of Corinth was largely democratic, and its aristocracy was that of wealth rather than of birth. Commerce brought to it sailors and merchants from all parts of the world. There was a considerable Greek population, and a large number of Roman settlers. And we may add that the Jewish nation was well represented. St. Paul preached the gospel to them all, and it proved the power of salvation unto all who believed.
II CORINTH WAS THE PLACE TO TEST THE POWER OF THE GOSPEL ON MEN UTTERLY DEBASED AND CORRUPTED BY SIS. The moral iniquity of Rome, as described in Romans 1., may help us to realize the profligacy of Corinth. F.W. Robertson says, "The city was the hotbed of the world"s evil, in which every noxious plant, indigenous or transplanted, rapidly grew and flourished; where luxury and sensuality throve rankly, stimulated by the gambling spirit of commercial life, till Corinth now in the apostle"s time, as in previous centuries, became a proverbial name for moral corruption." Can the gospel cleanse the unclean, deliver those enslaved by vice, break the bondage of degrading habits, and give men command over their passions? Can even worse than Jerusalem sinners be saved? And is there hope for the most abandoned nations? St. Paul"s successes at Corinth are the sufficing answer.
III CORINTH WAS THE PLACE TO DEVELOP THE RELATIONS OF CHRISTIAN PRINCIPLES TO SOCIAL AND FAMILY LIFE. Show how the common everyday life and relations of the people had been toned by their idolatrous religion. The practical question comes to every man who yields his heart to Christ What changes will the Christian principles make in my conduct? Illustrate how St. Paul had to decide many details, and illustrate the working of the Christian principles in his letters to the Corinthian Church. And he thus has rendered invaluable service to the Church of all the ages. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain After these things Paul departed from Athens and came…
Act_18:1-17
After these things Paul departed from Athens and came to Corinth.
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Paul at Corinth
Paul entered, not the grand, classical Corinth, but a sort of afterglow Corinth. The old city had been destroyed by Consul Mummius 146 B.C. It was burned to the ground. The streets ran with molten metal from the innumerable statues and gothic buildings; the fused mass continued to be collected for years afterwards, and fetched a good price in the open market as Corinthian brass; it was exported in blocks. Julius Caesar rebuilt and colonised Corinth not long before Christ. It was a flourishing mercantile town in Pauls time. Over its isthmus men dragged the ships from Port Cenchraea to Port Lechaeum, and thus the tide of commerce flowed from the East straight through to Rome, leaving in the city about one of the most unenviable and mixed moral deposits conceivable. Imagine Liverpool and Brighton, without a touch of Christian influence, rolled into one, and you have Corinth. They were traders, not manufacturers--money getters, not creators; engaged, not in producing (which requires invention and implies culture), but in transference. Mere money grubbing is not elevating, refining, or morally bracing. They were pleasure mad too--that was their reaction from toil. Drunkenness and debauchery--temples consecrated to it, priestesses devoted to licence; when your life is on a low moral plane, your recreation is certain to be on a lower one still. The Jewry was there, of course, but it had little moral influence--a protest against sin without a touch of sympathy for moral frailty, and I should like to know what good ever came of such a gospel as that. What could this poor, suffering Jew--apparently a very indifferent specimen of a sorry community of fanatics--do in such a Vanity Fair? Such he must have seemed to the fashionable tourist from Rome, to the Corinthian fop or merchant. Indeed, how hopeless the outlook upon a great city after nineteen centuries of Christian civilisation! But Paul looked upon that scene with other eyes. The fields which might appear to us burnt up and wasted were to him whitening to the harvest. He felt he could operate in that atmosphere--he believed in humanity, in Christ--that was quite enough. He had to deal with the slaves of pleasure, the dupes of money, the puppets of ambition. He knew that every one of them hungered for something different from what he had got. Bide your time, man of God! Watch and pray; the world will come round to you--the world cant do without you. When the thrill of the senses is past--money gone, ambition a wreck--does not everyone cry out for something which the world cannot give or take away? Sensuality, drink, extortion. I have seen something like it not a hundred miles from London. Truly a mad world, my masters! this Corinth about A.D. 53. It was Pauls opportunity. (H. R. Haweis, M. A.)
Paul at Corinth
Let us inquire--
I. Respecting Corinth.
1. Greece, in the time of the Roman dictators, had become worn out, corrupt, and depopulated. It was necessary, therefore, to repeople it and to reinvigorate its constitution with new blood. So Caesar sent to his re-erected city freedmen of Rome.
(1) The new population thus was Roman and democratic; and it held within it all the advantages of a democracy, such, for instance, as unshackled thought: but also its vices, when men sprang up crying, I am of Paul, and I of Apollos.
(2) The population was also commercial. This was necessitated by the site of Corinth. Not by an imperial fiat, but by natural circumstances, Corinth became the emporium of trade. And so its aristocracy was one not of birth, but of wealth. They had not the calm dignity of ancient lineage, nor the intellectual culture of a manufacturing population. The danger of a mere trading existence is, that it leaves the soul engaged in the task of money getting; and measuring the worthiness of all things by what they are worth, too often worships mammon instead of God.
(3) In addition to this, there was also the demoralising influences of a trading seaport. Men from all quarters met in Corinth. Men, when they mix, corrupt each other; each contributes his own vices and each loses his own excellences. Exactly as our young English men and women on their return from foreign countries learn to sneer at the rigidity of English purity, yet never learn instead even that urbanity and hospitality which foreigners have as a kind of equivalent for the laxity of their morals. Such as I have described it was the moral state of Corinth. The city was the hotbed of the worlds evil, in which every noxious plant, indigenous or transplanted, rapidly grew and flourished, till Corinth became a proverbial name for moral corruption.
2. Another element was the Greek population. To understand this we must make a distinction. Greece was tainted to the core. Her ancient patriotism and valour were no more. Her statesmen and poets had died with her disgrace. Foreign conquest had broken her spirit. Loss of liberty had ended in loss of manhood. The last and most indispensable element of goodness had perished, for hope was dead. They buried themselves in stagnancy. But amid this universal degeneracy there were two classes.
(1) The uncultivated and the poor, to whom the ancient glories of their land were yet dear, to whom the old religion was true and living still, just as in England now the faith in witchcraft, spells, and the magical virtue of baptismal water, banished from the towns, survives and lingers among our rural population. At this period it was with that portion of heathenism alone that Christianity came in contact, to meet a foe.
(2) Very different, however, was the state of the cultivated and the rich. They had lost their religion, and that being lost, there arose a craving for Wisdom, in the sense of intellectual speculation. The enthusiasm which had been stimulated by the noble eloquence of patriotism now preyed on glittering rhetoric. Men spent their days in tournaments of speeches. They would not even listen to a sermon from St. Paul unless it were clothed in dazzling words and full of brilliant thought. They were in a state not uncommon now with fine intellects whose action is cramped. That was another difficulty with which Christianity had to deal.
3. The next thing which influenced Corinthian society was Roman provincial government--an influence, however, favourable to Christianity. The doctrine of Christ has not as yet come into direct antagonism with heathenism. Persecution always arose first on the part of the Jews; and, indeed, until it became evident that in Christianity there was a Power before which all the principalities of evil must perish, the Roman magistrates interposed their authority between the Christians and their fierce enemies. A signal instance of this is related in this chapter.
4. The last element in this complex community was the Jews. In their way they were religious, i.e., strenuous believers in the virtue of ordinances. God only existed to them for the benefit of the Jewish nation. To them a Messiah must be a World-Prince. To them a new revelation could only be substantiated by marvels and miracles, and St. Paul describes the difficulty which this tendency put in the way of the progress of the gospel among them in the words, The Jews require a sign.
II. Respecting the apostle Paul. For his work the apostle was assisted and prepared--
1. By the fellowship of Aquila and Priscilla. Such an one as Paul thrown alone upon a teeming, busy, commercial population would have felt crushed. His spirit had been pressed within him at Athens, but that was not so oppressive as the sight of human masses, crowding, hurrying, driving together, all engaged in getting rich, or in seeking mere sensual enjoyment. In this crisis providential arrangements had prepared for him the companionship of Priscilla and Aquila.
2. He was sustained by manual work. He wrought with his friends as a tent maker. For by the rabbinical law, all Jews were taught a trade. So, too, it was the custom of the monastic institutions to compel every brother to work. A wise provision! In a life of gaiety or merely thoughtful existence, woe and trial to the spirit that has nothing for the hands to do! Misery to him who emancipates himself from the universal law, In the sweat of thy brow shalt thou eat bread. Evil thoughts, despondency, sensual feeling, sin in every shape is before him, to beset and madden, often to ruin him.
3. By the experience he had gained in Athens. There the apostle had met the philosophers on their own ground. His speech was triumphant as oratory, as logic, and as a specimen of philosophic thought; but in its bearing on conversion it was unsuccessful. Taught by this experience, he came to Corinth and preached no longer to the wise, the learned, or the rich. God had chosen the poor of this world to be rich in faith. St. Paul no longer confronted the philosopher on his own ground, or tried to accommodate the gospel to his tastes: I determined to know nothing among you, save Jesus Christ, and Him crucified. We know the result--the Church of Corinth, the largest and noblest harvest ever given to ministerial toil. (F. W. Robertson, M. A.)
Paul at Corinth
I. The servant labouring. He began by doing a double work--tent making during the week and reasoning in the synagogue every Sabbath--thus showing the possibility of working for ones self, and yet finding time to work for the Master. Note--
1. His friends. Several things drew the apostle and Aquila and Priscilla together.
(1) They were of the same nationality--no weak bond in a foreign country.
(2) They had both experienced expulsion.
(3) They were of the same trade. The result of their coming together was of priceless value to each. Aquila and Priscilla became Christians, made Apollos a Christian, and proved an infinite boon to Paul. For his life they laid down their own necks and established a Church in their own houses (Rom_16:3-5).
2. His work. Why did Paul labour with his hands (2Co_11:9)? He was sensitive about being a burden, although he believed in the duty of Churches supporting their own ministers (1Co_9:7-14; 1Ti_5:18).
II. The servant preaching. When Silas and Timothy came they relieved him of the necessity of manual labour (2Co_2:9). Then he was constrained by the Word (1Co_9:16). He felt forced to speak the Word--
1. To the Jews.
(1) The testimony given--that Jesus was the Christ.
(2) The testimony rejected.
(a) The action of the Jews, opposed themselves and blasphemed.
(b) Pauls action (Act_18:6; Eze_33:8-9).
2. To the Gentiles. Note--
(1) When he laboured (Act_18:7).
(2) The results of his labour (Act_18:8; 1Co_1:14; 1Co_16:5; Rom_16:12).
III. The servant protected.
1. The promise of protection (Act_18:9-10; 1Co_2:3). God knows our discouragements and when to comfort us. Paul was encouraged to go on because of the assurance--
(1) That God was with him. With the Lord upon his side, Paul was stronger than the whole city of Corinth. One with God is a majority.
(2) That no man should set on him to harm him.
(3) That there was yet a large harvest to be gathered in. And this was the most encouraging of all. He could work anywhere where there was hope of a large harvest of souls. So strengthened was he that he stayed a year and six months, gathering in the much people that had been promised him. The result--a Church.
2. The promise fulfilled.
(1) The danger. The Jews with one accord rose up against Paul. The accusers apparently hoped to repeat the incident at Philippi.
(2) The deliverance. Concerning this, note--
(a) That Paul did not even have to defend himself.
(b) That it was based on justice.
(c) That the charge resulted disastrously to the accusers. Whoso diggeth a pit shall fall therein; and he that rolleth a stone, it will return upon him. (M. C. Hazard.)
Paul at Corinth
From the summit of the Acropolis at Athens one could plainly see through the clear atmosphere of Greece at a distance of forty-five miles, the lofty Aero-Corinthus, the temple-crowned mountain at whose base lay the wealthy and luxurious city. Thither the apostle now directs his course. As a great commercial centre from which the light of Christianity, once enkindled, will naturally radiate along all the lines of trade, he recognises the importance of establishing at the earliest possible moment a Church in this city. But a strange depression of spirit comes over him as he enters the great metropolis, such as we do not find him experiencing anywhere else. The evidences of it are manifold. Writing afterward to the Corinthian Church, he says, For I was with you in weakness and in fear and in much trembling. The testimony of the historian in this passage is that when Silas and Timotheus came to Corinth they found him pressed in spirit. But the chief evidence is in the vision which was accorded to him, and the words of encouragement it brings (verses 9, 10).
I. The sources of the apostles discouragement and the elements of encouragement afforded him.
1. The sense of personal loneliness. He came to land amidst bales of merchandise, throngs of merchants, trains of porters and beasts of burden. From the warehouses and shipping around him he looked upward to the temple of Venus, and entering the city over which she presided he saw that the hearts of the people were divided between wealth and pleasure. Between him and this people there was no congeniality. To add to this, he was entirely alone. In this state of loneliness what he needed to cheer him, what every Christian worker needs, is just the message, For I am with thee (verse 10).
2. A view of the lawlessness and liability to popular tumult and violence of a community held together merely by the love of pleasure or the greed of gain. In Jerusalem, where the priestly power was dominant, and in Athens, where the memory of the great lawgivers still held sway, there was some maintenance of order. But in volatile, licentious Corinth there was no knowing at what moment some enemy might fire the passions of the mob. To meet this element in the apostles discouragement what could have been more suited than No man shall set on thee to hurt thee (verse 10). In this doctrine of Gods sovereign control over the hearts of wicked men the missionaries of the Cross in heathen lands have found comfort.
3. Pauls apprehension that the preaching of the gospel to such a people would be utterly unacceptable. With hearts immersed in business or intoxicated with pleasure, what effect could the preaching of the gospel produce? Many a servant of God, since called to minister in some centre of wealth and fashion, has felt this same chill of despondency. What is the comfort which the Lord gives to His discouraged servant? I have much people in this city (verse 10). Christ knew them, and had sent Paul to set in motion the instrumentalities by which they should be brought to repentance. How could Paul fail then? Cheer up, O desponding servant of God! The Master has an elect people here, and your feeble instrumentality has behind it the unchanging sovereignty and mercy of God.
II. The interweaving of Gods providence with His purpose of election, arranging all the conditions necessary to Pauls success. The conditions are--
1. That Paul shall have the means of subsistence whilst he is preaching the gospel. Before he came to Corinth, God had brought to that city Aquila and Priscilla, who were forced to leave Rome, and, seeking the next best centre, came to Corinth; and so when Paul came he found employment with them, and thus his support was providentially arranged.
2. That he shall have efficient helpers in his work. To secure these we have first the acceptance of the gospel by Aquila and Priscilla, then Silas and Timotheus (verse 5), who had failed in some way to reach the apostle at Athens, were brought to him at the most opportune moment.
3. That he shall have some suitable place for holding religious services. This, too, is in the providence of God most agreeably arranged. For all informal services through the week the large room in which the tents and sails are stitched would amply suffice. So long as he directs his ministry to the Jews he has the use of the synagogue. When he turns to the Gentiles the Lord inclines the heart of Justus (verse 7) to throw open his dwelling as a place of worship; and so Paul has the two-fold advantage of a hall free to Gentiles, and next door to the synagogue, so that it is easily accessible to the Jews.
4. That he shall have protection from the violence of his enemies and liberty to speak boldly in the name of Jesus. Provision has been made for this also by a train of providential arrangements (verses 12-17). Just as this crisis is approaching, when so much depends upon the character of the Roman governor in Corinth, the Senate sends out Gallio, a great student and admirer of Roman law, and, in the oratory at least, an ardent advocate of a high tone of public morals, who, whilst he holds Paul under the protection which the law gives, sits quietly by whilst a disturbance takes place amongst the persecutors themselves, so that it becomes manifest to the Jews that they can expect no sympathy from him in any future attempts to interfere with the apostles preaching; and so he is able afterwards to speak the Word of God boldly, no man hindering him. (T. D. Witherspoon, D. D.)
Paul at Corinth
1. Not seeing sufficient encouragement to attempt to found a Church in Athens, Paul turned his steps to Corinth. Here the Greek mind was to be encountered under a new phase; not, as in Athens, devoted to science, to eloquence, but to gaiety and luxury. Approaching Corinth, the most conspicuous object was not, as in Athens, the Parthenon, dedicated to the goddess of wisdom, but the temple of Venus. Our subject for the present is, accordingly, Christianity in contact with gaiety, luxury, and refined sensuality.
2. Corinth, unlike Athens, was a commercial city, the mart of Asia and of Europe, bringing thither a multitude of strangers, leading to the habits of luxury consequent on wealth. We must add also that on the very isthmus on which the city was built were celebrated the Isthmian Games, which drew together vast numbers of people from other parts of Greece, and from foreign lands. No city has been or is more profligate. In the art of refining upon the pleasures of sense, Corinth was in the ancient world what Paris is in the modern--the seat of splendour, gaiety, sensuality.
3. What the feelings were with which the apostle approached such a city, he tells us in 1Co_2:3. It was to relieve his solicitude that the Lord said to Paul in the night by a vision (verses 9, 10). The purpose of the apostle was deliberately formed. What it was he tells us in 1Co_2:1-2. Amidst the works of art and beauty, and even among the gay and pleasure-loving people, he would seek to introduce the Cross as an object which would become more attractive than all the splendours and all the vanities around them. To understand the apostles purpose, and to elucidate our subject, it will be necessary to consider--
I. The new topic of thought which Paul proposed to introduce into Corinth--Christ, and Him crucified. The apostle subsequently stated how the Cross is naturally regarded by that class of minds (1Co_1:18-23).
1. He who came to them to preach this doctrine was a Jew, unable to advance claims to a hearing from Greeks. His country had produced no philosophers like theirs.
2. He of whom Paul came to speak Christ--was a Jew also, of lowly origin, of no education, who had been associated mainly with fishermen, and had been rejected by His own countrymen.
3. The theme was one that was little likely to be attractive to those who lived in Corinth. The Cross, little as it has now to make it attractive to the gay and the worldly, had then everything that could make the mention of it repulsive. Who will now venture to make an allusion to it in a ballroom, etc.? But at the time when Paul resolved to know nothing but Christ crucified, the word had but one idea attached to it, and was regarded as more dishonourable than are now the words guillotine and gallows. How could it be hoped by Paul that the gay citizens of Corinth could be made to overcome this revulsion of feeling, and to find an object of attraction in a cross?
4. The Cross was to be made known to them as a method of salvation; as a means of inducing the gay and the worldly to forsake their vanities and follies. It was this alone which it was Pauls object to proclaim. And it was on this alone that he relied for success (1Co_2:4; 1Co_1:17). It was easy to see how this would be likely to appear to dwellers in Greece. We preach Christ crucified--unto the Greeks foolishness, weakness of intellect, imbecility of mind. To the apprehension of the Greek there could be no adaptedness in the idea of a cross to the work of salvation. He had his own ideas of what was necessary to save men. It was to be done by philosophy. But what element of power could there be connected with that instrument of cruelty and death, to make the corrupt pure, or elevate the degraded? A Greek philosopher would ask these questions, as philosophers do now.
II. The adaptedness of this topic to arrest the minds of the gay, the refined, and the worldly; to secure the conversion of those who live for pleasure, or who are sunk in gross sensuality.
1. The gospel claims this to be the only effectual mode (1Co_1:23-24).
2. Yet there is not in the whole compass of the Christian theology any one point more difficult of explanation than this. It is probable that even Paul would have despaired of being able to state to their comprehension how this was to be done, or to show them what was the real power of the Cross. A gay and thoughtless world sees no such wisdom in that gospel now, and we cannot so explain it to them that they will perceive it.
3. However, notwithstanding this, there cannot be any real doubt of the fact. Nothing is better established than that the gospel is the only effectual means of leading the sinner to abandon his sins and to turn to God. For--
(1) Law, as such, cannot effect this. If a condemned and punished man is reformed, it is not by the sentence of the law, but by a side influence of mercy.
(2) The Greek philosophy saved and reformed none. When Paul was in Greece, all had been done which philosophy could accomplish, and the result was idolatry and profligacy.
(3) Science, literature, art, ethics, cannot restrain men from sin--else such a man as Chalmers would not have found them powerless. As a matter of fact, therefore, while all other things have failed, the gospel of Christ has proved the effectual means of the conversion and the salvation of sinners. This power was illustrated in the case of the Corinthians (1Co_6:9-11).
4. With all that is discouraging and apparently hopeless, in endeavouring to explain this so that it will be appreciated by an unrenewed heart, there are things which are in fact really explanatory of this power.
(1) The gift of a Saviour was the highest possible expression of love. Nothing could be better fitted to arrest the attention of mankind than this. It could be for no trifling object that the Son of God became incarnate and died on a cross. What is there which even God could do that would, when appreciated, be more likely to arrest the attention of mankind?
(2) The evil of sin is most clearly seen and deeply felt when it is viewed in connection with the Cross of Christ, and with the fact that His unspeakable sufferings were the proper expression and measure of its ill-desert. For--
(a) He suffered (as far as the nature of the case would allow) what sin deserves, and what the sinner would himself suffer if he were to endure in his own person the penalty of Gods violated law.
(b) We feel the evil of a wrong course of life more deeply when it brings calamity on the innocent. An intemperate man will be more likely to be affected by the sufferings which he brings on his family than by the consequences which he brings on himself.
(3) The deepest sense of the danger of the sinner is produced by the contemplation of the Cross of Christ. If these sufferings came on the innocent Son of God as a substitute for the guilty, then the sinner, if his sin is not pardoned, must endure in his own person what will be a proper expression of the Divine sense of the evil of the transgression. (A. Barnes, D. D.)
Paul at Corinth
Note in connection with the preaching of the gospel--
I. A propitious concurrence of circumstances. Paul enters Corinth a poor stranger, but see what arrangement has been made for his accommodation (verse 2).
1. The emperor had expelled all the Jews from Rome.
2. Aquila and Priscilla, thus expelled from Rome, came to Corinth.
3. Aquila was of the same craft as Paul--another event of interest.
4. Paul found them out. And that he should find them out in such a large city is also noteworthy. They were Jews, strangers; they were of the same social grade, all of which circumstances would tend to mutual sympathy. Is not Divine superintendence to be seen in this propitious concurrence of circumstances?
II. The value of handicraft (verse 3) agrees with many passages in the apostles letters (1Co_4:12; 2Co_11:9; 1Th_2:9; 2Th_3:8), and shows--
1. That there is no disgrace in manual labour. A greater man than Paul never lived, and here we see him working at his trade.
2. The necessity of independency in a minister. No man urged with greater force the duty of the Church to support its ministers (1Co_9:14). But notwithstanding this, he was determined by the labour of his own hands to maintain an honourable independency (2Co_11:9). The pulpit which is felt to be the means of bread to the minister is often terribly degraded, and no wonder.
III. The stimulating influence of cooperation (verse 5). He had encountered all the difficulties of his mission in Athens alone. The sight of his fellow labourers fanned his earnestness into a stronger flame. Timothy had just visited Thessalonica, and the news he brought prompted Paul to address a letter to that Church. It sometimes happens that an increase in our coadjutors lessens our own diligence; it was not so with Paul.
IV. The law of responsibility (verse 6). Renewed zeal stirred up fiercer opposition. Paul felt two things, now, in relation to the law of responsibility.
1. That, having been faithful to his conscience, his duty was discharged.
2. That, having rejected the gospel, they had increased their own responsibility. They rejected the spiritual life offered to them, and were guilty of self-murder. Your blood be upon your own heads (Eze_33:8-9).
V. A change of sphere (verses 6, 7). Paul was not particular where he preached. At Rome it was in his own hired lodging (Act_28:30). At Ephesus it was the school of Tyrannus (chap. 16). At Philippi, by the riverside (chap. 16). Here, at Corinth, it was a house close to the synagogue. This fact shows--
1. That Paul was not afraid of the Jews, notwithstanding their intolerance and persecution.
2. His belief that the gospel is equally adapted for all, the Gentile as well as the Jew.
3. A conviction that his ministry was too precious to be wasted upon incorrigible souls. When a minister finds he is amongst a people he cannot benefit, it is his duty to select another sphere.
VI. Moral triumphs (verse 8). Crispus, being a man of distinction, his conversion would be a signal demonstration of the power of the gospel, and afford a mighty impulse to its advancement in the city. The class of converts here, it would seem, were not generally of the philosophers or nobles, but the most profligate and degraded (1Co_6:11). This fact is a demonstration that Christianity is equal to the conquest of the world.
VII. Divine encouragement (verses 9, 10). Observe--
1. The kind of service Christ requires of His ministers--bold speech.
2. The encouragement He vouchsafes to His ministers--
(1) Protection--I am with thee, etc.
(2) Success--I have much people in this city. (D. Thomas, D. D.)
Paul at Corinth
1. The Athenians said, We will hear thee again. When did it occur to a selfish man that he had anything to consider but his own purpose and convenience? It did not occur to the Athenian mind that perhaps Paul himself would not be there the next day! We take for granted that our opportunities will always be available. Yet we read in Scripture that the door was shut. The laggards never thought about the door being possibly closed! Whilst Paul is available then make the most of him. Seek ye the Lord while He may be found. Now is the accepted time!
2. Paul departed from Athens and came to Corinth. The only event that lifts up Corinth in history was an event that Corinth knew nothing of. The man may have come into London last night who will invest it with its sublimest fame. Give us drink, meat, drum, trumpet and dance enough, and what care we what Jew or Gentile is making his way amongst us? Poor Jew, laughed at by every man of form and nobleness, with an idea that the world is to be saved by the Cross! All things fail but the truth. The fine gold becomes dim, and the painted cheek shows at last its ghastliness, and the noble frame falls to dust. But truth lives when Corinthian grandeurs and vanities are forgotten.
3. Had the visit to Athens been without advantage? No; it gave Paul a lesson in preaching. His Athenian discourse was a classical speech; practical indeed, but conceived in a philosophical spirit. Men, however, are not philosophers, and philosophy seldom touches them. For once Paul tried to talk the Grecian speech, and when he was done they mocked him. Going to Corinth he said, I was with you in weakness, and in fear, and in much trembling. There he will succeed! He made room for the Lord (1Co_2:1-2). God helping me, the Corinthians shall hear of Christ and the Cross!
4. Entering Corinth, Paul found a certain Jew, named Aquila, amid a population of tens of thousands! How do we find one another? That is a social mystery. We came together. How? How do the roots know where the sun is? You put stones upon them and they still work their way. What is their purpose? To find the sun! Banish chance from all your criticism of life. Paul came unto Aquila and Priscilla, and because he was of the same craft, he abode with them and wrought. According to the Jewish law, if a man did not bring up his son to a trade he was said to bring him up as a thief. There are many such thieves in Christendom.
5. Paul reasoned in the synagogue every Sabbath. The first verse made us feel apprehensive. We said as Paul went away, Is he then disgusted with the work? We wait until Corinth is reached, and, behold, Paul is once more in the synagogue. What a hold Christian work gets upon a man! You can give up almost any other kind of work, but who can give up the service of the Cross? In the old time the preachers were stoned, they were sawn asunder, were tempted, were slain with the sword, etc., and no man gave up the work. That is its best vindication! If they had been man-made preachers they would have changed their occupation, but being born of the incorruptible seed of the Divine will and purpose they were faithful unto the end. Paul gains some new experience in Corinth; he puts down this note in his book (1Co_4:9-13). Why, then, did he not give it all up? He could not. For I think that God hath set forth. Let a man think that his ill-treatment is limited by human spite, and he will surrender his mission; but let him feel that God hath set him there, and he will accept all this base treatment as part of the sacred discipline. Seize that idea, and you will be quiet with the peace of heaven. (J. Parker, D. D.)
Paul at Corinth
It has been said that Corinth was the Vanity Fair of the Roman Empire; at once the London and the Paris of the first century after Christ. You are a poor man, without money, without friends, and with no letter of recommendation to any person or firm in the great city. What would it mean for you to make a place and a reputation for yourself under such circumstances? Think how many forces within and without you would have to be involved in order to lift your single obscure personality into a commanding position, from which you could attract public attention and determine public opinion and action! The very thought of the task is calculated to discourage and even appall the average mind. And yet Paul not only faced the thought, but he actualised it. The question arises: How did he do it? In trying to answer this question, we shall find ourselves touching some of the secret springs of the power of a Christian personality in a great metropolis. The history of the gradual development of a personal character as it emerges from obscurity to eminence, from dependence to dominion, is full of inspiration. Not every man illustrates this evolution of soul power. Too often the process is in the other direction. More frequently the development stops where a good many peach crops do, under the late spring frosts and ends only in leaves. While it is true that all men and women have not the natural endowments for making these great impressions upon their age and generation, it is also true that most men and women, by a right adjustment and discipline of the powers which God has given them, might do much more than they are doing to change and better the world. Let us look for a few moments at the picture which our sacred artist has given us of Paul in Corinth.
1. The first thing which the apostle did was to find employment. The first thing which a man must do if he would gain for himself an influence in any community is to show his ability to take care of himself in a material way. Labour is one of the foundation stones of soul power. A trade or a profession is the vantage ground within which the character is to grow, and from which it is to make itself felt upon the world at large. The man who will not work cannot rule. One of the first questions for a man to settle is, What shall my lifework be? What employment shall I follow, in order that I may do my share in adding to the productive forces of the world? There is no place in society for the idle or the lazy man. Among men, as among animals, parasitism leads to degeneration and uselessness. Wealth which stops work kills character.
2. In the next place, I notice that Paul preached while he worked. He reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. He did what every man and woman must do if they hope to make any permanent impression upon the community in which they live. He mingled his religious and secular life in such a way that the two played into each, or rather the one grew out of the other as the blossom grows out of the stem. The man who has within him possibilities of eternity, and the powers which belong to heaven, must of necessity be a preacher and a reformer wherever he lives and moves. If he has Christ in his soul as the motive power of his life, he must express Christ under the conditions of that life, not merely on Sunday and on prayer meeting day, but all through the week. Thus only will he save his trade or profession from the charge of being merely a makeshift whereby to earn his bread. His business as a merchant is a means of presenting Jesus Christ to clerk and customer. The most effective preaching of this day, I venture to say, is that which is done by the man who is following some honourable business, and at the same time by word and act ministering to the needs of the world in the name of Jesus Christ.
3. But I notice again that when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit. That is, he was wholly seized and arrested by the truth of his religion, so that he applied himself to it with the utmost earnestness. I find here a very important suggestion in the line of developing personal influence in the community. The presence of Pauls two friends greatly added to his efficiency. A man works a good deal better with congenial spirits than he does alone. Every reformer knows what I mean when I speak of that loneliness which is necessarily connected with all pioneer work. Christ experienced it. Few personalities are strong enough to walk in advance of their age entirely alone. They can go on for a little while, but unless they find sympathy and cooperation they are liable to fall by the way. Eagerly they turn back, wistfully they look around the great sea of faces behind them, anxious to discover someone who has left the common ranks and moved up nearer to them. This was the way Paul felt when he waited and looked for the coming, of Silas and Timotheus. If Christians understood how much they could do by giving even their presence to a good cause, the world would be made better much more rapidly than it is now. It is astonishing how a half-dozen, or even two, thoroughly sympathetic workers in the church can turn a pastors discouragement into joy and make an enthusiastic phalanx which can chase a thousand. Silas may not be a very able or eloquent co-worker; he may be a very modest and very inefficient man; and yet the single item of his sympathy may change Pauls pending defeat into a glorious victory. Not Paul alone, but Paul plus Silas and Timotheus, moved Corinth. Mass your personalities. Organise! It means victory.
4. But I discover one other condition of Pauls condition of Pauls success in Corinth, in this remarkable statement, which we find in the ninth and tenth verses of this chapter--Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. Here we have another illustration of the reality of the Divine presence and guidance in every human life. Paul had these manifestations of the unseen Christ for a special reason. They lived at a time when the world had had little or no Christian experience which could avail to encourage and cheer them. There was no great enlightened consciousness for them to appeal to. And so what God has given to us today in the form of a wide Christian sympathy and multiplied Christian experiences and a vast array of convincing facts he gave to these early disciples in the form of supernatural revelations. The Lord is not confined to visions and dreams in manifesting His presence to them that love Him. His promise, Lo, I am with you alway, even unto the end of the world, was spoken to be fulfilled. Men practically bind their lives by material limitations and refuse to think that there is any influence or help from an unseen spiritual realm. The result is they fail in all high endeavour and come short of all true manhood and womanhood. It is just as true today as it was when Paul was asserting his Christian personality in Corinth, that the man who would work any great good for himself or his fellow men and make the world better for his having lived in it must have the actual help of the incarnate Son of God. (C. A. Dickinson.)
Paul at Corinth
It is most natural to count Aquila and Priscilla among Pauls early Corinthian converts, and to take the record as it stands, that similarity of trade was what drew them and Paul together. Associated with these tent makers, Paul worked as others worked, and with the others rested and worshipped on the Sabbath. In the synagogue, and doubtless also at his daily toil, he told the message that never was long absent from his lips. Nevertheless, through all the first part of his life in Corinth his apostolic mission recedes from view. Paul the tent maker was in Corinth waiting the coming of Timothy and Silas. When these companions came all was changed. He had been weighed down by anxiety for those whom he had left in trouble after too short teaching in the new faith. They told him of the young disciples steadfastness, and set his heart at rest. He had been hurried from place to place, nowhere having time to see the full result of his work. Timothy and Silas brought him from the Macedonian disciples a contribution which freed his hands. And from the time of their coming, Paul set vigorously to work to minister salvation to the Corinthians. The period of seeming inactivity was not without result. It got him ready to work most effectively with just the people about him. His new intensity of effort took speedy effect, partly unfavourable, partly favourable. This history reveals three stages in Pauls work at Corinth.
1. The period of incidental though fundamental work, while his thoughts were far away with the Christians he had left in Macedonia.
2. The period of intense apostolic activity which followed on the coming of his companions with comforting reports from Macedonia and with gifts that freed his time for more continuous activity.
3. The new experience of opposition ignored and of work bravely continued until the apostle went elsewhere of his own choice. The significance of this experience of Paul appears more clearly if we call to mind the whole course of that missionary journey which reached its goal in Corinth. Is it not clear that Corinth was Gods objective point in all that journey? From place to place the apostle was hurried, leaving each time disciples seeming to need his ministry, until he reached that great centre of life and luxury. There he was bidden to stay, let his enemies do what they would.
Surely Gods hand was in all that hard experience, and if so the study of it can teach us much.
1. We may learn from it, first, that God often directs His faithful servants to build better than they know. We, of course, always recognise that the Churchs growth is, from beginning to end, Gods work, and this is true. But when we see the thoughts and plans of good men over-ridden, and the success desired by them reached through their continual and almost total disappointment, we are led to bow more humbly before that august power not ourselves that makes for righteousness. God causes to praise Him not only the wrath of evil men, but also the well-meant but mistaken, and therefore frustrated, efforts of good men. Our disappointments, our apparent failures, may be the very experiences by which we shall be enabled most to glorify God and bless humanity. Toil on, then, brother; let not your heart sink. God is with you as He was with Paul all that disappointing way from Macedonia to Corinth. Be your heart right, your head clear with the best light prayer will give you, and your hands busy in the work of His kingdom, and God will care for all consequences. These consequences will one day be revealed, and some of them will be so splendid as to make you glad that you lived.
2. We see from this part of Pauls history, secondly, that God carries forward His kingdom strategically, seizing every point of special vantage and leaving unimportant positions temporarily unoccupied. In Philippi and Thessalonica and Beroea lived men and women enough for the apostles ministry for many years. Yet God rushed him from these needy places to Corinth. Why? We can never guess until we have our eyes opened to see that Gods purpose is not carried out in a haphazard way, but as great generals win campaigns. Corinth was the place from which the new salvation could spread most widely into different regions so affecting the worlds life. This is why God sped Paul to Corinth, and kept him there until the new faith was fairly rooted and could grow and bring forth fruit for the worlds health.
3. Notice, thirdly, the application of this thought to the missionary problem. The light of Christ must be put where it can reach the uttermost corners of the earth, and in each age where it will reach as far as possible for that age. Gods purpose is to save the whole world. Therefore His people cannot rest in the Philippis or the Thessalonicas; they must sweep on and on, till every Corinth on earth is reached and made a missionary centre.
4. We observe, in the fourth place, that the Almighty proposes not to save men as so many isolated specimens of humanity, but to save human society. Corinth did not consist of a great drove of men, such as we see at fairs or in caravans, but in an organic body of rational beings. Its importance strategically consisted largely in this. Gods thought of salvation is not met by the rescue of any number of individual souls to eternal life, be the number large or small. He seeks through the salvation of individual men and women to save all the social total. Thus, humanity is to feel the vitalising touch of Christ, in order that the customs, laws, ideals, and hopes of men may be lifted up and made heavenly, and this is to occur through the winning in earths every corner of some souls who shall live the Christlike life and be centres of Christlike influence. Only when this is thoroughly renovated will men be saved. Only then will the Son of Man see the full travail of His soul and be satisfied. (R. Rhees.)
Paul at Corinth
I. We see, first, something of the way in which Paul moved about as an agent of the gospel.
1. Failure was the cause generally of his changing his place of work. At some places (Antioch, Corinth, Ephesus) he stayed a considerable time. It was because his attempt to lead men to Christ there passed from the point of endeavour to the point of success. At other places he preached until he was stoned out of the gates, or met with such complete unsusceptibility of heart, that not even antagonism was aroused. Paul had not been maltreated at Athens, but he had made little or no impression. It is easier to be learned than it is to be humble.
2. That a place seemed unpromising for gospel work did not deter Paul from entering it. Athens might have been considered a favourable spot for the attempt, and Corinth not. But Paul went on as readily to Corinth as to Athens. From the luxurious fashionable set who gave Corinthian society its character, Paul could hope for little, nor could he expect any heed from the representatives of the Roman State, who would sneer at anything religious, particularly if it came from among the Jews. Yet what a mistake he would have made if he had not gone to Corinth. He was to win many souls there for Christ, was to establish one of the best-known Churches in Christendom there. The badness of a place is not a good ground for keeping the gospel from it, but the contrary.
II. Paul had a definite way of determining who his associates were to be in any place. There is nothing mysterious in his method, nor is it different from that followed by every other man. Each man, by the laws of personal affinity, goes to his own. Paul naturally gravitated towards men of similar mind with himself.
1. He naturally sought out Jews. He was a Jew himself, and had the intense race feeling which has always distinguished the peculiar people (2Co_11:22). They were in a sense halfway to the gospel already, inasmuch as they believed in the true God and His ancient revelation; therefore they offered ground already prepared for the sowing of the Word of life. Thus it was that on coming to Corinth Paul made the acquaintance of Aquila. He knew that in him he would have much in common.
2. The development of this friendship was assisted by the similarity of occupation of the two men. Both were tent makers, a trade common in Cilicia, the apostles native land. Sameness of occupation is a very active element in the making and establishing of friendships.
3. Still another element was at work in the shaping of Pauls relations with others--Providence. By chance, some might say, Paul and Aquila, after many vicissitudes for both, met in Corinth.
III. Pauls way of life is set before us.
1. He pursued his trade.
2. While Paul plied his trade among his fellow Jews, he was discussing religious questions with them and laying a foundation for the gospel.
IV. Pauls increase of activity. The time came when the ground was prepared for the proclamation of the full gospel to the Corinthian Jews. When that time came, delay would have been not discretion but cowardice.
1. The change in Pauls procedure seems to have been due to the coming of Silas and Timothy from Macedonia (verse 5).
2. The result was that which was common with Paul in similar circumstances--opposition. The opposition rose to the point of intense ridicule, literally blasphemy, of the apostles words. And what was it all about? The simple declaration that Jesus was the Christ (verse 5). The natural man receiveth not the things of God. We must expect, then, that men will always antagonise their own coming to Christ.
V. Paul changed his plan at this point. He had worked hitherto along the line of friendship. He had conciliated. Now he rises with the moral dignity of a messenger of God, and shaking out his garment, that not a grain of dust from the place may cleave to him, he cries, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles (verse 6).
1. This invoking of the testimony of the dust was a common Oriental method of cursing ones enemies, and was full of terror to those who witnessed it. It was not an invocation of wrath upon them, but rather a warning to flee from wrath.
2. Paul next tried what, generally speaking, would have been called the more unfavourable ground, since he had had no success where he had been entitled to expect it. In the same way in which he had been driven from Athens to less favourable Corinth, he was driven from Jewish Corinth to the less favourable Gentile Corinth.
VI. The results at last appear. If there had been no results, Paul, in a sense, would have accomplished his mission. What, then, if conversions do not follow preaching? What did Paul do? He went to another place.
1. The results were great. He preached in a Gentile house (i.e., that of Titus Justus; Paul still lived with Aquila)
, and the ruler of the synagogue was converted. So does the gospel find a welcome in the unlikeliest hearts, and the grace of God find a home in the darkest spots. You never can tell where the gospel will win its way. It is ours to press onward in every direction.
2. After Pauls discouragement there came this astounding success. Unless we are better than Paul, we may expect times of discouragement; and, bless God, we may also expect times of deep rejoicing.
VII. The Divine encouragement is given to Paul in a vision (verses 9, 10). It was given to him--
1. By the presence of God. Paul had his companions now with him. But he was lonesome for a stronger than they, and God came Himself. Even the strongest souls have such hours of longing after God. We long to have God with us; but, beyond that, to know that He is with us. And in many ways God lets us know, and in the knowledge gives us deep comfort.
2. The Lord encouraged Paul with a double promise--
(1) That no one should harm him, although danger would menace him as he boldly preached the truth.
(2) That he should have many converts for Christ; for this seems to be in]plied in the expression, for I have much people in this city (verse 10). So Paul was reminded anew and doubly that his work was more Gods than his own. Here again we meet the problem of the Divine and human at work together--of fore-ordination and human freedom, both true, and yet irreconcilable perfectly to our present comprehension.
VIII. General lessons.
1. The gospel has an irregular movement; all is not success, all is not failure.
2. Our duty is to press on without ceasing.
3. God is with us. The powers that resist the gospel are nothing to the power that befriends it.
4. Success is sure; in multitudes of places it has proved immediate. (D. J. Burrell, D. D.)
An apostolic pastorate
Let us consider--
I. Its motive. It was--
1. A single motive. No one could have misunderstood it. A Christian gains much in power when all men know what he seeks. The apostle laboured to save souls.
2. An unselfish motive. Confident that souls would be saved if his message were delivered, he waited for no human call or provision for his support. He affirmed the principle that those who preach the gospel shall live of the gospel. But he loved to remind them that they had neither called him to preach nor paid him for preaching. When Garabaldi was thrown into prison, he said, Let fifty Garibaldis be thrown into prison--but let Borne be free! He counted himself as of no consequence, but his cause as everything. When he went to appeal for recruits they demanded what he had to offer as inducements. The old man replied, Poverty and hardships and battles and wounds and--victory! They caught his enthusiasm, threw their hats into the air, and enlisted on the spot. The record of this pastorate is as impressive a lesson to the layman as to the minister. By far the larger number of those who spread the gospel must be men and women who support themselves by ordinary occupations. The honour of labour is determined by its motive. Paul did not demean himself by stitching away at the hair cloth for the tents, but the apostle ennobled the trade by engaging in it.
II. Its spirit. The love of Christ constrained the apostle. It kindled love not only toward Him, but toward all those for whom Christ died. But he had, at different times, different degrees of earnestness. He had come up from Athens deeply self-abased; but when Silas and Timothy came, bringing him good news concerning the Thessalonian converts, his ministry took on new life. For now we live, he wrote them, if ye stand fast in the Lord. The sympathy of his fellow workers, and of those to whom he had preached, greatly increased his power. The evidence of interest on the part of their people has often aroused ministers so that revivals have followed. The Thessalonian converts made themselves so felt in the preaching of Paul at Corinth that converts were made and opposition roused, and he was driven from the synagogue.
III. Its wisdom.
1. Paul chose the place where his work would be most effective. Corinth was a noble field for preaching, because the gospel once received here would be widely diffused.
2. The character of the people also attracted the preacher. Education without Christ makes a barren field like Athens; business activity makes a field fruitful for good or evil. No minister should be blamed for choosing the field that promises the largest results.
3. He adopted the methods that would reach the largest number. The synagogue was the place where he would find the people assembled; but, when he could not preach in the synagogue, he chose a house close by, owned by a proselyte, who would favour the assembling of a mixed audience.
4. He was persevering. Every Sabbath he was at his post. He was not irritated by seeming failure. When the Jews would not hear him he turned to the Gentiles.
5. He presented themes which would compel attention. Jesus as the royal Messiah whom the Jews were anticipating.
6. His preaching was scholarly--not mere exhortation, but a presentation of proofs and arguments. He reasoned with his hearers and persuaded them.
IV. Its weaknesses and supports.
1. Paul was not above fear.
(1) He feared attack from without. He felt himself in danger from unreasonable and wicked men, and he besought the Thessalonians to pray that he might be delivered from them. Men have many ways of persecuting the minister. They love to slander him; they plan to weaken his power.
(2) He had a sense of personal weakness--perhaps nervous depression, perhaps fears respecting his own fitness for service. No minister is so strong as not to need the constant prayers of his people. Even Paul needed a message from the Lord; and it came with a command, Be not afraid, but speak. Preach on.
2. The Divine message assured Paul of three things.
(1) The constant presence of the Lord.
(2) The powerlessness of opposition.
(3) Success. These were all the assurances that faith could ask. They banished fear; they made the disciple valiant and triumphant.
Conclusion: These great lessons are taught by this pastorate--faithful work for Christs sake--
1. Develops noble personal character.
2. Enlarges experience and skill in the service of God.
3. Secures special protection and favour from God.
4. Is sure of abiding results. (Monday Club Sermons.)
Paul at Corinth
I. Paul set himself to work upon those most likely to be influenced by his teaching. He spake and reasoned every Sabbath in the synagogue to and with those who had some sort of belief in the true and living God, and who were not utterly unacquainted with spiritual things. Probably thought that by this means he might the sooner influence others.
II. Paul being repulsed does not abandon the work. It was not his nature. Before his conversion his whole energy was bent to accomplish whatsoever he took in hand.
III. Pauls heart is greatly cheered in his labours--
1. By the conversion of Titus Justus, Crispus, the ruler of the synagogue, and many others.
2. By the sympathy of that gracious and devout couple, Aquila and Priscilla.
3. By the active aid of Silas and Timotheus, who had recently joined him. Jesus Christ … was preached among you by us, by me, and Silvanus, and Timotheus (2Co_1:19). Touches scattered through the Epistles show that St. Paul was no misanthrope, but was cheered by companionship.
4. By the night vision. Not the first time he had been so favoured (cf. 16:9, 10)
. Here--
(1) Distinct command to continue preaching.
(2) Assurance of the Divine presence.
(3) Promise of the Divine protection.
(4) Revelation of the Divine interest in that city--wicked, corrupt, abandoned as it was.
IV. Paul kept steadily at the appointed work. He sat there a year and six months teaching among them the Word of God. 1Co_2:1-4 gives us the marrow and soul of the apostles teaching. Result--the Church of Corinth: one of the largest and noblest harvests ever given to ministerial toil. Conclusion:
1. God must surely have much people in this place.
2. God will use us to gather in the people for His name. Believe not only that He can but that He will.
3. Gods gospel which would do at Corinth will do anywhere. (F. Goodall, B. A.)
The value of unsuccessful missionaries
While we praise the successful missionaries for the sacrifices and services they have wrought in the name of Christ we should not forget the unsuccessful ones, those who have done their best, but in circumstances where they could reap but little, and perhaps cut off in an untimely way and thrust out of their field with never an opportunity to do what they had an ambition to do. What about them? Think of George Schmidt with his heart burning to preach in Africa, who went there and was driven off by the settlers and not allowed to return, and who used to pray day after day, Lord, permit me to go to Africa, until he was found dead on his knees without ever going back. Think of that noble Bishop Patteson, so splendidly endowed that they said, Why waste your talents on the heathen? Yet he went to the Pacific Islands, and they took him as an enemy. As he was saying, Peace be unto you, they slew him, and, like his Lord, he was sent back from the very people that he came to bless with five bleeding wounds upon his person. Think of Melville Cox, that noble Methodist who went out from America, who had a consuming passion to preach the gospel on the western coast of Africa. He had hardly reached the shore when he was stricken down with fever, and all there is left of him is a grave, with the words, Though a thousand fall, let not Africa be given up. Then think of Adam MCall, who, stricken down, dying, said, Lord Jesus, Thou knowest that I consecrated my life to Africa. If Thou dost choose to take me instead of the work which I purposed to do for Thee, what is that to me? Thy will be done. Where was their success? If they could speak to us they would say in the words of the great missionary St. Paul, I have but one ambition, that, whether I be absent from the body or present with the Lord, I may be well-pleasing unto Him.
Do the next thing
This old English maxim receives a remarkable illustration in this chapter of Pauls history. When one thing does not succeed, or one method is frustrated, try another. Nil desperandum. God helps those who help themselves.
1. Paul departs from Athens where his message was derided by proud intellectualists, to Corinth where there was a large artisan and commercial population. Christ rejected by the Pharisees and Scribes turned to the common people, who heard him gladly. How many ministers might reap a large success if they turned, if only occasionally, from the respectable but otiose habitues of their ornate sanctuaries to the masses of the people. Anyhow, no Christian worker is justified in confining his attention to spheres where the result is small, while the adjoining fields are white unto harvest.
2. When Paul came to Corinth the duty nearest to hand was to work for his own living. This duty happened to be a necessity, as it is in the majority of cases; but it is none the less a duty for all that. Diligence in business, Paul himself tells us, is the service of God: it is only secular when its aims and methods are secular. To the busy mechanic, clerk, etc., the lesson is--work as Paul worked, honestly, industriously, with a single eye to Gods glory, and wait for the next thing which is sure to turn up.
3. Those who employed Paul were religious people, and therefore frequenters of a place of worship. He went with them, therefore, and took his share of Church work. Whether this should fall to the lot of Christian employers or not, it is their duty to join the nearest Church. Sunday is not a day for recreation but for tranquil and blessed work for the Master. He in His Providence enables you to find temporal support, and expects you to use the opportunities afforded by His grace to extend His Kingdom.
4. Paul soon found (verse 5) friends who were like minded with him. And whether amongst previous associates or newly-acquired friends, the earnest Christian worker will assuredly find sympathisers and helpers. This should lead, as it did in Pauls case, to added zeal. Single handed he was able to do much (verse 4), but thus assisted and encouraged he doubled his enthusiasm, and his success may be measured by the opposition he encountered. God intends seasons of special encouragement to be employed in larger usefulness. Do not let them pass away unimproved.
5. But Pauls added energy was resented (verse 6). Certain communities can endure anything but this. As long as a man works along certain lines he is tolerated, perhaps thanked for his services; but when he oversteps long-established boundaries he is sure to be opposed. What is he to do? Acquiesce? Retire in disgust or despair? No! Let him do the next thing; find another sphere. If there is no room in the synagogue, the street, the poor tenement, the sick room will find room for the outflow of Christian energy.
6. For where one door is closed another will surely open to the Christian worker. Expelled, practically, from the synagogue, Paul found the house of Justus ready to receive him (verse 7), and here he did synagogue work which he could not do in the synagogue (verse 8). How many are dumb and inactive for the want of that sanctified ingenuity which is born of determined Christian devotion! The proprieties or narrowness of our Churches should send multitudes of unemployed Christians into the highways and hedges.
7. There is ever Divine encouragement for those who will do the next thing (verses 9, 10). (J. W. Burn.)
Act_18:1-28; Act_19:1-7
And he went through Syria and Cilicia confirming the churches.
Paul as a model for all gospel ministers
He recognises the importance of--
I. Establishing new converts in the faith. In this visit he does not break new ground, but goes over the old scenes. Who that remembers the treatment which he met with at Lystra can fail to admire his magnanimity and dauntless heroism in entering this place again? Note in relation to his confirmatory work--
1. The method (Act_16:4). He carried with him wherever he went, and expounded, the apostolic letter from Jerusalem (Act_15:23-29).
2. The success (Act_16:5). Here was--
(1) Moral increase--established in the faith. Their views became clearer; their principles struck a deeper root; their attachment to Christ attained a greater strength. Their religion passed from the region of theories and feelings into their heart and life.
(2) Numerical increase--increased in number daily. Let Christians improve in character, and converts will multiply daily. This confirmatory work is preeminently the work of Christians in this age and land of ours. A reconverted Church is essential to the conversion of the world.
II. Enlisting true coadjutors in the work. Off the page of history stands there a man more brave, mighty, self-dependent than Paul. Yet he needs a companion. He lost Barnabas, and he chose Silas, and took with him Timotheus. Christ knew our social needs, and hence, in sending out His disciples and apostles, He sent them in twos. One supplements the deficiencies of the other; in the breast of one there lies a spark to rekindle the waning fire of the others zeal. He selected the best man as his social helper. In a great work, link not yourselves to spiritually common men when you may get moral peers and princes.
III. Accommodating himself to public sentiment. The Jews believed in circumcision. Although the rite was no longer binding, it was not yet a moral wrong; and hence Paul, in accommodation to the popular sentiment, circumcises Timothy. His fixed line of procedure was to act on the cities through the synagogues. But such a course would have been impossible had not Timothy been circumcised (Act_21:29). The very intercourse of social life would have been almost impossible, for it was still an abomination for the circumcised to eat with the uncircumcised. In all this Paul was consistent with himself, with his own grand axiom, I am all things to all men, that I might save some.
IV. Yielding to the dictates of the Divine Spirit (Act_16:6-8).
1. There is a Divine Spirit, and that Spirit has access to the human spirit.
2. If we are the true ministers of Christ, His Spirit, according to tits promise, is with us--Lo, I am with you always.
(1) The will of that Spirit must be obeyed: to oppose that is sin, weakness, ruin.
(2) The will of that Spirit is knowable: He gives indications by impressions within and by events without. (D. Thomas, D. D.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 1. Came to Corinth. The distance between Athens and…
1. Came to Corinth. The distance between Athens and Corinth is forty-five miles by sea. The Acropolis of one city can be plainly discerned from the other. From the most remote times Corinth had been an important commercial center. Situated on the narrow isthmus between Greece proper and the Pelopenesus, it had harbors on both the Ægean and Adriatic seas. The old city was destroyed by the Roman Consul Mummius, but it was rebuilt by Julius Caesar, made a Roman colony, (see notes on 16:12), and was, at the time of Paul's visit, a city of great splendor. Of its morals one fact will speak; one temple, that of Venus Pandemos, had a thousand courtesans attached.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Act_18:1. Paul.—Omitted in the best texts. How long the…
CRITICAL REMARKS
Act_18:1. Paul.—Omitted in the best texts. How long the Apostle stayed in Athens—Weiseler suggests fourteen days; Ramsay, three or four weeks—and how he came to Corinth, whether by land or sea, cannot be determined.
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Act_18:2. Aquila born in Pontus.—Or, a man of Pontus by race. Though Pontius Aquila was a noble Roman name (compare Pontius Pilate), there is no ground for supposing that Luke has here fallen into a mistake. Ramsay suggests that Aquila may have been a freedman, since a freedman of Mæcenas was called (C. Cilnius) Aquila. That Aquila was born in Pontus Act_2:9 and 1Pe_1:1 render probable. Possibly his real name was Onkelos, but the Onkelos who translated the old Testament into Greek lived half a century later. Priscilla.—Diminutive for Prisca (Rom_16:3). That she was more energetic than her husband has been inferred (Ewald, Plumptre, Farrar) from her being mentioned first in several places (Act_18:26; Rom_16:3; 2Ti_4:19). Claudius.—The fourth Cæsar of Jewish origin (41–54 A.D.), a son of the elder Drusus, and therefore the nephew of Tiberius (see Act_11:28). During the last years of his reign the Jews were expelled from Rome—“Judæos impulsore Chresto assidue tumultuantes Româ expulit” (Suetonius, Claudius, 25). Schürer thinks the occasion of this edict was the violent controversies which then prevailed among Roman Christians about the person of Christ (Riehm’s, Handwörterbuch des Biblischen Altertums, art. Claudius).
Act_18:3. Tentmakers.—I.e., not weavers of, but makers of tents from hair cloth. Most of the Rabbis had a trade by which they could earn their living. Hillel was a hewer of wood, Johanan a shoemaker, Nanacha a blacksmith; Jesus was a carpenter. The Jews after the exile held manual labour in high esteem. The man who neglected to teach his son a trade, said Rabbi Judas, practically taught him to be a thief.
HOMILETICAL ANALYSIS.—Act_18:1-4
Paul at Corinth; or, Meeting with New Friends
I. His arrival in the city.—
1. His departure from Athens.
1. When? “After these things”—i.e., after the incidents recorded in the preceding chapter, his survey of the idolatrous city, and his address to its leading philosophers and counsellors, though how long after cannot be ascertained.
2. Why? Because the character of his mission required him to move on, but chiefly because in that renowned capital of philosophic triflers and superstitious idol-worshippers the good seed of the kingdom, which it was his business to sow, had found no congenial soil. It may be that Paul felt “disappointed and disillusioned by his experience in Athens,” and recognised that he had gone far enough in the way of “presenting his doctrine in a form suited to the current philosophy;” it may even be that this was the reason why, on reaching Corinth, he “no longer spoke in the philosophic style” (Ramsay); it would, however, be an error to conclude that Paul left behind him in Athens no converts (see Act_17:34), as undoubtedly a Christian Church was eventually established there.
3. How? Alone as to companionship, Luke having remained behind at Philippi, and Silas and Timothy at Berœa, or Silas at Berœa and Timothy at Thessalonica; or, if these latter had previously come to Athens, they were again on the way back to Macedonia (1Th_3:2), or had not yet returned from it (Act_18:5). Sad as to his feelings, since he could not fail to be depressed at the decidedly cold reception which had been given to his gospel of a crucified and risen Saviour by “the Gentile Pharisaism of a pompous philosophy” (Farrar).
2. His journey towards Corinth. Whether he sailed from the Piræus to Cenchrea, a voyage of five hours across the Saronic bay, or travelled on foot the forty miles which separated the two cities, cannot be determined. Farrar suggests that “the poverty of the apostle’s condition, his desire to waste no time, and the greatness of his own infirmities, render it nearly certain” that the sea route was that selected; but against this stands the circumstance that when he sailed from Berœa to Athens the brethren did not suffer him to go without a convoy (see Act_17:14-15), whereas he was now alone.
3. His entrance into the city. This, which took place in A.D. 50, say Conybeare and Howson, was like passing “from a quiet provincial town to the busy metropolis of a province, and from the seclusion of an ancient university to the seat of government and trade” (The Life and Epistles of Paul, i. 355). Situated on the isthmus between the Ionian and Ægean seas, Corinth was in Paul’s day the political capital of Greece, and the seat of the Roman proconsul. “It was not the ancient Corinth—the Corinth of Periander, or of Thucydides, or of Timoleon—that he was now entering, but Colonia Julia or Laus Juli Corinthus, which had risen out of the desolate ruins of the older city” (Farrar, The Life and Work of St. Paul, i. 554). The older city had been destroyed in B.C. 146 by the Romans under Mummius; the newer town was in B.C. 44 constructed by Julius Cæsar, who “sent thither a Roman colony, consisting principally of freedmen” (Strabo, viii. 6), “amongst whom were no doubt great numbers of the Jewish race” (Lewin). Distinguished for its wealth, the Julian city was no less renowned for its profligacy, the verb, to Corinthianise—i.e., to live like the Corinthians, having been from the days of Aristophanes used to describe a life of luxury and vice. Its temple of Aphrodite had a thousand courtesans for its priestesses. Its Isthmian games periodically attracted towards it, if all the athletes and geniuses, without doubt also all the scoundrelism of the empire. In short, as Farrar well expresses it, “Corinth was the Vanity Fair of the Roman empire, at once the London and the Paris of the first century after Christ.”
II. His lodging in the city.—
1. The names of his hosts. Aquila and Priscilla, diminutive for Prisca (Rom_16:3, R.V.). “Probably Prisca was of higher rank than her husband, for her name is that of a good old Roman family” (Ramsay). (For conjectures as to who Aquila was, see “Critical Remarks.”) The historian introduces him as a Jew, born in Pontus (see on Act_2:9), who had lately come from Rome in consequence of Claudius’s edict (A.D. 50), which had banished all Jews from that city because, according to Suetonius, they were continually making a disturbance, being impelled thereto by one Christ (see “Critical Remarks.”)
2. The attractions they had for him.
(1) They were Jews, and Paul never ceased to cherish a warm regard for his kinsmen according to the flesh. Even when they hated him the most fiercely he loved them the most tenderly (Rom_9:3; Rom_10:1).
(2) They were tent-makers—i.e. of the same craft as himself. Every Jew was required to learn a trade, and that followed by Aquila and his wife was not the weaving of goats’ hair into cloth, but the manufacturing of that cloth into tents. Such cloth was woven in both Cilicia, from which Paul came, and Pontus, to which Aquila belonged.
(3) Whether they were Christians before Paul met them (Kuinoel, Olshausen, Neander, Hackett, Spence, Farrar), or were converted by him in Corinth (De Wette, Meyer, Alford, Holtzmann), is debated. The former opinion is certainly not impossible, since the gospel may have been, and probably was, carried to Italy by some of the “sojourners from Rome” who had been converted at Pentecost (Act_2:10). Yet as Luke does not represent them as having been Christians when Paul met them, the latter idea is quite as probable.
III. His occupation in the city.—
1. He worked for a living to himself (see 1Co_9:6; 2Co_11:7). This
(1) of necessity, because, to begin with at least, he had no Christian converts to whom he could look for support, and because he declined to live by charity while his own hands could minister to his necessities; and
(2) of choice, because, as a rule, he preferred not to be burdensome to those he taught. Already he had observed this custom in Thessalonica (1Th_2:9; 2Th_3:8), and afterwards he followed it in Ephesus (Act_20:34). Whether he worked for a wage or as a partner is left unrecorded; but in either case the profits were probably not large (2Co_11:9). “It was a time of general pressure, and though the apostle toiled night and day, all his exertions were unable to keep the wolf from the door” (Farrar).
2. He preached the gospel to others free of charge.
(1) In the customary place—the city synagogue, where the Jews, who had there long established a residence or recently found a refuge, were wont to assemble.
(2) At the usual times—on the Sabbaths, Paul probably requiring the weekdays to provide for himself things honest in the sight of men.
(3) After his peculiar fashion—with skilful argument and reasoning, proving out of the Scriptures that Jesus was the Christ.
(4) To his ordinary audience—a mixed assembly of Jews and Greek proselytes.
(5) With the old effect—that he persuaded—i.e., won over to believe—a number of both classes of his hearers.
Lessons.—
1. The providence of God in fetching Aquila and Paul to Corinth at the same time—Aquila to lodge Paul, and Paul to convert or establish Aquila.
2. The facility with which God’s people can recognise each other even in a foreign country.
3. The power of the gospel to secure converts even in a debauched and drunken city like Corinth (1Co_6:11).
4. The duty of all, not excepting ministers, to provide things honest in the sight of men.
5. The dignity of labour.
6. The glory of being a Christian.
HINTS AND SUGGESTIONS
Act_18:2. Aquila and Priscilla.
I. Husband and wife.—A beautiful example of the marriage union.
II. Joint workers in trade.—A happy illustration of individual independence and family co-operation
III. Willing entertainers of Paul.—A bright specimen of hospitality and kindness.
IV. Fellow-believers in Christ.—Whether before or after they met Paul, they became Christians. A sweet instance of the marriage union being sanctified by grace.
V. Earnest teachers of Apollos (Act_18:26).—A noble pattern of Christian zeal.
Act_18:3. Paul in Aquila’s Workshop.
I. An example of manly independence.—Rather than depend on others, the apostle would work for his living (1Th_4:11).
II. A pattern of Christian humility.—Though an apostle he did not disdain to labour with his hands (2Th_3:12).
III. An illustration of sincere piety.—Providing things honest in the sight of men (2Co_8:21).
IV. An instance of religious zeal.—“Diligent in business, fervent in spirit, serving the Lord” (Rom_12:11).
Act_18:2-3. Aquila and Paul; or, Christian Companions.
I. Are always desirable, but especially in strange cities.
II. Are often providentially brought together.—As in the case of Aquila and Paul.
III. Are commonly helpful to one another. As these were.
IV. Are mostly parted with regret. As doubtless these were when Paul left Aquila and his wife at Ephesus (Act_18:19).
Act_18:2-4. Christian Journeymen on their Travels.
I. The dangers in the foreign country.—The temptations in luxurious Corinth.
II. The acquaintance by the way.—Aquila meeting with Paul.
III. The work at the trade.—Honest toil a great safeguard against temptation.
IV. The care for the soul.—Sanctification of the Sabbath and worship of God.—From Gerok.
Act_18:3-4. Work and Worship; or, Week-days and Sabbath-days.
I. Week-days for work and Sabbath-days for worship.—This their distinctive characters. All attempts to reduce both to one platform unscriptural, and therefore foredoomed to failure. As the work of week days must not be encroached upon by worship, so the worship of Sabbath-days must not be hindered by work.
II. As the work of week-days does not exclude worship, so the worship of Sabbath-days must not exclude work.—If week-day work prevents worship, then week-day work is excessive. If Sabbath worship leaves no room for works of necessity and mercy, then Sabbath worship is in danger of becoming burdensome as well as formal.
III. Week-day work should prepare for Sabbath worship, and Sabbath worship for week-day work.—The man who has spent his week-days in unlawful idleness is not likely to employ his Sabbath in worship. He who devotes Sabbath to the duties of religion is most likely to prove a vigorous, industrious, and faithful worker throughout the week. “Weekly labour creates hunger and thirst after Sabbath-rest and Sabbath-fare. Sabbath sanctification imparts strength and pleasure to the daily work of the week.”—Gerok.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 1. After Paul’s rejection by the grave council of…
1. After Paul’s rejection by the grave council of the Areopagus, leaving Athens, he traveled on southwest eighty miles to the beautiful and magnificent city of Corinth, standing on a rich plain immediately south of the Isthmus of Corinth, separating the Aegean Sea on the east from the Ionian Sea on the west, thus giving the city access through these two seas to the commerce of the world. Consequently, Corinth was the great commercial emporium, not only of Greece but Eastern Europe, becoming immensely wealthy, and at the same time adorned with magnificent temples to the Grecian gods, in splendor and majesty second only to Athens. Corinth was also a grand emporium of Grecian learning. When I was there in 1895, the old site was a great wheat-field, except a small dirty village hugging the base of the Acrocorinthus, New Corinth on the railroad, three miles distant on the Ionian Sea, containing about five thousand, and rapidly growing. Paul was evidently much discouraged over his failure at Athens, rejected by the council of the Areopagus, even though he quoted their own poets, Aratus of Tarsus and Cleanthus of Troas. Paul’s condemnation of the splendid, gorgeous and universal idolatry of Athens, along with his advocacy of the purely spiritual worship of the true God, and especially his doctrine of the resurrection of the dead, utterly disgusted the profound philosophy of the cultured Athenians. Now how much better will it be at Corinth, almost the peer of Athens in the artistic display, intellectual and polytheistic idolatry? Therefore he goes back to his old trade of manufacturing tents out of goat’s hair-a very lucrative employment in the great East, where millions spend all their lives in tents.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain I. Gallio was a Roman of a gentler than…
Act 18:17
I. Gallio was a Roman of a gentler than Roman type. His brother, the great Seneca, speaks of the wonderful charm of his character, and declares that they who loved him with all their love loved him at best too little. It is well for us to read in this conflict of description the mighty measureless discrepancy between man’s judgment and God’s. The beauty is the bane. Gallio’s friends love him for the sweetness which in God’s sight is feebleness; and Gallio the well-beloved, exposed to the sunlight of Bible photography, becomes to the Church of all time Gallio the indifferent.
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II. In the particular instance Gallio was not to blame. A stranger is dragged before the proconsul’s tribunal on a charge which the magistrate sees to be at once religious and sectarian. These Jews are trading upon toleration to invoke intolerance. Their religion is recognised by the law, and they are to be judges of the exact shape and colour, the precise limit and margin, of the protecting recognition. Orthodox Judaism, yes; Nonconformist Judaism, no. "This fellow persuadeth men to worship God contrary to the law." The magistrate interposes. Without calling on the accused he dismisses the case. The decision was right, but not the motive. The searcher of hearts sees not there the sentence of justice, but only that utter indifference to truth and falsehood which makes it as easy to be impartial as earnestness finds it difficult.
III. We see indifference in a thousand forms and due to a thousand influences. (1) Sometimes we believe it to be an affectation; (2) sometimes it is the effect of early forcing; (3) sometimes it is the rebound and reaction of earnestness; (4) sometimes it is the expression of suspense; (5) sometimes it is the indifference of disappointment, of unhappiness, of sin. How shall we shake off this lethargy which lies upon us all more or less in this body of death? One moment of real, vivid, intense prayer—one resolute wishing of the wish into the ear, into the spirit, of the present listening God—that will do it. Hath He taken upon Him, and shall He not succeed?
C. J. Vaughan, Sundays in the Temple, p. 20.
References: Act 18:17.—Preacher’s Monthly, vol. vi., p. 58; G. Brooks, Five Hundred Outlines, p. 258. Act 18:21.—Preacher’s Monthly, vol. vii., p. 187. Act 18:24-26.—R. Hughes, Christian World Pulpit, vol. xvi., p. 36. Act 18:25.—Homiletic Magazine, vol. x., p. 99.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Section 4. (Act 18:1-23.)
Section 4. (Act 18:1-23.)
"Weak things of the world."
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It is to the Corinthians that Paul writes at an after-time, of how God has called the weak things of the world to put to shame the things that are mighty (1Co 1:27); and they found in themselves the evidence of this. The two epistles to the Corinthians display them strikingly in this character. The first epistle especially, in contrast with that to the Ephesians, which sets before us the Church in its heavenly aspect, shows us the Church in the world, exposed to the influences which beset it from that trinity of evil which perplex the fallen creature. The first part of the epistle (chaps. 1 -10) shows the Corinthians the need of fencing off these; as it too clearly manifests also how weak had been their resistance to them. Corinth was indeed a perfect type of the world as governed by the lusts that rule and rage in hearts away from God -of "the corruption that is in the world through lust" (2Pe 1:4). Corinth was a proverb, even among the light-hearted Greeks, for this; and those who had been called out from it by the victorious grace of God were still in danger, often imminent indeed, of being again overcome by it. Yet here, as not in philosophic Athens, the Lord had much people. As in His life on earth He was known as the Friend of sinners, and Himself declared that He was the Saviour of the lost, so do we find the gospel true to its character as it goes forth here. In the haunts of vice it found the sick who needed the physician, and could bear also to be told that they needed one. Among the Corinthians, rather than the Athenians, would be those satiated* with the pleasures, convinced of the vanity of a world which they well knew. Here was the very place in which the contrast between this and what the gospel offered could be best told out. If those called were the weak things of the world, how weak also was that world itself; which yet held so many in its bondage!
{*May not this even be the meaning of "Corinth," from korennumi, "to sate"?}
1. The apostle departs from Athens, then, and comes to Corinth; and the spirit in which he entered this busy, rich, luxurious city, he himself has declared. He came with a deep, almost oppressive sense of his responsibility as bringing the testimony of God into the midst of a people so needy, while so alive to their own interest, accustomed to make keen estimate of the wares offered to them, and with every allurement of earth in earnest competition with that which he had to offer, a Saviour already rejected by the world and cast out, condemned and crucified. Well might one so absolutely devoted to his work of ministry, with the burden of souls so upon him, be "in weakness and fear, and in much trembling," as, fresh from his disappointment at Athens, he contemplated the scene before him now. With such an one this could only issue in a realization more complete than ever of the One Power which alone could be competent to lay hold of and arrest these busy idlers, and bring them to face themselves and God. Jesus Christ the Crucified was indeed his only theme; but if He were the One rejected by the world, He was also the One whom the Spirit glorified: and thus his preaching was in the demonstration of the Spirit and of power. In a city in which oratory and persuasive speech would be peculiarly in requisition, there he relied upon no excellency of speech or of wisdom, used no allurement, but leaned wholly upon the Spirit of God.
There was one adaptation to the state of things at Corinth, however, which is noted for our attention. Not indeed that he practised it nowhere else, for he refers to his doing so afterwards at Ephesus (Act 20:34), as in the two epistles to the Thessalonians he shows us that he had done among them. Still it is here for the first time that it is mentioned in the Acts that he labored for his maintenance, and the character of his work also. We are certainly intended to recognize here the suitability of this in wealthy and commercial Corinth. He would not have them think of the gospel as among the wares in which they traded. Money could not buy the priceless gift of God; nor should they be able to think, even for a moment, that he sought what was theirs in anywise. No, he sought themselves only, and in that love of Christ in which He had become poor for men, who was so rich, that they by His poverty might be made rich. Thus Paul in Corinth would take nothing of the Corinthians; for which he justifies himself afterwards in both epistles (1Co 9:12-18; 2Co 12:13-18).
It is not without meaning, certainly, that here also, in a place so typical of the world in its highest energy, we should be told that Paul’s occupation was that of tent-making. Spiritually this needs no interpretation. It is what grace would teach every redeemed soul, as it taught Paul also to serve men in this very attitude of independence of them. Surely there is nothing also like the tent as a symbol of such independence; he that is but a pilgrim in the world can find ability for this, as he cannot who seeks his home in it. While his companions, names are equally significant of the faith which of old has used these travelers’ ways: Priscilla or Prisca ("ancient" or "venerable") reminding us, as the apostle does in Hebrews, that "by faith the elders obtained a good report," and Aquila ("eagle") of its soaring habit and keen sight. This last is a man of Pontus, or "the deep;" as he that has been in the depth alone learns to rise above his natural condition, and it is "they that go down to the sea in ships, that do business in great waters, -these see the works of the Lord, and His wonders in the deep." All here fits well together, and is of easy interpretation to those who can believe that the word of God deals so much in parables, and that it will bear the microscope after a fashion like this.
2. According to his common practise, Paul begins his testimony in the synagogue, addressing himself there, however, to both Jews and Greeks. From the former he gets little except opposition, going on to open blasphemy; which provokes the apostle on his part to announce his purpose, as at Pisidian Antioch before, to go to the Gentiles. He withdraws, therefore, to the house of a proselyte named Justus, adjoining the synagogue. The "just" was the characteristic title of saints under the law; but now he who would be with the just must be outside the synagogue. Here the work in Corinth seems fairly to begin: Crispus, the ruler of the synagogue, believes, with all his house; and many of the Corinthians follow him in the confession of their faith. Thus grace works, in contrast with the law, although it remains true that "not many wise men according to the flesh, not many mighty, not many noble are called." None the less the Spirit wrought; and whatever those were who were brought together, we know that they came behind in no gift (1Co 1:7): God needed not the assistance of the world’s endowments although He does not despise or set aside that which has been of His own communication who is Creator of all (Mat 25:15). They are called into the fellowship of His Son Jesus Christ, from out of and yet in the midst of a world that lieth in the wicked one.
3. Here, as at Troas the vision of a man had appeared to him to invite his entrance into Europe, so now the Lord Himself appears to Paul to encourage him to remain. By revelation, as we learn from Galatians (Gal 2:2), he had gone up to Jerusalem, to vindicate there the rights of the Gentiles as against the zealots for the law. He had carried thence with him the letter in which the Jewish leaders renounced explicitly what authority in this matter they might be supposed to have. Henceforth all the open testimony of God that we hear of is against his persistence in special Jewish ministrations. He had been told explicitly that the Jews would not receive his testimony concerning Christ, and the twelve had assigned to him the Gentile work, as they themselves assumed the responsibility of that among the Jews (Gal 2:7-9). It is impossible not to connect all this with what we shall have in the after-history.
But the vision now is only encouragement. He is expressly guaranteed against harm, and assured of much people belonging to the Lord in this Gentile city, in which the Jews had shown already their opposition in so marked a way, that he must needs turn from them. Corinth was a place naturally discouraging enough; and with his heart so engaged with Israel as he himself has assured us that it was, the special seal now put upon his work in this place is very significant. Accordingly he continues for a year and six months teaching the word of God among them.
4. The Jews display their enmity more and more: and all that he has to experience in the way of persecution arises from this cause. It is they who bring him before the Gentile judgment-seat; and, availing themselves of the permission accorded to them to worship God after their own manner, they complain of him as inciting to an unlawful worship. It is their own law, however, of which they are thinking, and not the Roman one, as Gallio easily discerns; they were never noted for obedience to their Gentile rulers, though for their particular purpose they might profess to have no other king but Caesar. It was a mere hypocritical plea, as every one knew, and he treats it as such. Doubtless for him it was a question but of words and names, which he can meet with the most philosophic indifference! Think of the weariness, even to a Stoic, of being a judge in such matters! How little he knew of Him who even by means like these was sheltering His people. The accusers were driven from the judgment-seat. The multitude, going further than the judge, beat the ruler of the synagogue before it. But Gallio was still indifferent.
5. Thus protected according to the Lord’s assurance, the apostle still remains a considerable time at Corinth; but nothing more is related to us than the fact. This is the end of his progress westward; and from Cenchrea, the port of Corinth, he sets sail for Syria, taking Ephesus, however, by the way. At Cenchrea we have a circumstance given which has divided the opinions of commentators, -that of the vow on the part of one of these travelers. Lechler ventures even to say that it is "involved in an obscurity which will never be removed;" but this is an accusation of an inspired writer which only shows for how little inspiration counts with many professedly orthodox today. That there is difficulty in deciding more than one question with regard to it, is quite another matter: the same may be said of multitudes of things in Scripture, which give us needful exercise, and that is all; surely a thing which we cannot expect to be saved from. To say, it cannot be cleared up, is to say, either that Luke meant nothing by it, or meant us to learn nothing (which is practically the same thing), or else that he blundered so painfully as to miss entirely the object for which he has written!
The first question we have to ask is, who is it of whom it is recorded here that "he shaved his head in Cenchrea: for he had -or, had had -a vow"? On the one hand Aquila is the one who stands immediately before; on the other, Paul (it is urged) is the principal subject here, and before the mind of the Spirit all through, rather than Aquila. Both these things, however, may be fully allowed without the consequence which is pressed as following. Paul’s relation to the vow may be primary or secondary; it may be related to him simply as having to do with one of his company who, if not converted by his means, was yet in fullest connection and sympathy with him. It has been rightly noticed also, as it would seem, that in the passage Priscilla being named first brings Aquila into that place in which he would most naturally appear as the maker of the vow. Still, in two of Paul’s epistles (Rom 16:3; 2Ti 4:19) it has been objected, that the same order of the names occurs; and here we may believe that the reason is one of personal character and usefulness, in which the wife may have been in advance of her husband; and though in ver. 2 Aquila has the precedence, this is not at all certain as to ver. 26. We can only say therefore, that according to the structure of the sentence, the maker of the vow would seem to be Aquila.
Another argument to the same end is obvious, that we might more easily understand this vow of Aquila than of Paul. He is introduced to us at Corinth simply as a certain Jew, with whom Paul works because they were of the same trade, not necessarily of the same faith. If he were a late convert, no one could wonder at his having been under a vow when brought to Christ: a vow which may not till now have expired, the shaving of the head, as we naturally judge from the analogy of Nazariteship (though this were not it), took place at the expiration, and not at the commencement. All this would fit together in the simplest manner thus, and provoke no question. It has been said that the record of it would have no value either; but this assuredly is not well considered. A charge against Paul on the part of the Jews was, as we shall soon have witness, that he taught all the Jews among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, nor to walk after the customs (Act 21:21). The evidence of Aquila with his shaven head would be in direct opposition to this.
Let Paul be the subject on the other hand, and there is very great difficulty. It is of no use to urge, as has been done, his purification afterwards at Jerusalem, which was undoubtedly a step taken to conciliate the Christian Jews, and conformable enough to his avowed principle to be to those under the law as under the law, that he might gain those who were under the law. A vow was a voluntary act between the person and God, not required of any, and therefore which could give no offence in its non-observance; there was no breach of law in not assuming it. Aquila might have assumed it in his pre-Christian state, when he would naturally let it run on to its termination and have honored Moses in that which was to him as a Christian a thing indifferent; but how could Paul’s doctrine of being "dead to the law by the body of Christ" (Rom 7:4) consist with the deliberate taking up of that which no conscience of another required, and which, if of his own free choice, would be the going back to build up again the things he had destroyed? Why then should we attribute that to the apostle to which certainly no necessity of the language here obliges us, and for which we have presently to seek all possible excuse in vain? The ethical argument is after all surely the decisive one, unless we are to be content to make an unasked for sacrifice of the apostle’s character to show a liberality which is by no means that, in things that are not our own.
Paul then came with his companions to Ephesus, where he left them; he himself going on. But in the meanwhile he embraced the opportunity which the visit gave him to reason in the synagogue with the Jews, according to his wont. Here he found response in such a way that they would willingly have delayed his departure to minister to their need. But it is indeed strange to find that he is not ready to stay; and why? If the words that are in the common version be really part of the text, it is because he must by all means keep the coming feast at Jerusalem! If the words should not be there, he merely promises, if God will, to return. However this be, Jerusalem is in his heart, as we see by that which follows; although if it be not in the questioned words, the name itself is nowhere found. Indeed, in any case the narrative here is brief and as it were hurried. One cannot see what is really accomplished. Instead of any word about keeping the feast, he runs up from Caesarea, salutes the assembly (we have to infer what assembly, -perhaps to take it as if for him at the moment there were scarcely an assembly elsewhere), yet he does not stay; we do not see what, if anything, is accomplished: the greatly desired visit has a strange unsatisfactoriness about it. It may well be, as we realize from what takes place at a later time, that he cannot stay there; he goes down to Antioch, from whence the Spirit had called him to go forth at first; his second missionary journey is thus over.
In this sudden close of what has been so fruitful and blessed a labor -where neither at Jerusalem or Antioch do we read of anything commensurate with the rest at all -it seems to me that we have the sad foreshadow of that which afterwards closes the active ministry of the great apostle of the Gentiles in a Roman prison. His heart seems breaking over Israel; and Israel alone has no welcome for him. Israel is his betrayer, and the very hope as to her which it seems he cannot resist, but of the fruitlessness of which he has been warned long since, betrays and leads him to disaster. He is in fellowship with the heart at least, if not fully the mind, of that dear Lord and Master, into whose spirit he had drunk so largely. Here his heart yearns with His over Jerusalem. By and by he will have to say with Him, as in the epistle to the Hebrews, "Behold, your house is left unto you desolate!"
This leave-taking of a beckoning field like that of Ephesus, this hurried visit to the unnamed city, from which, after a salutation to the assembly, he is forced away again, is touching indeed. In the near future he is to yield to his affections a costlier sacrifice. For the present he is spared for new fields of labor and large fruit.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Act 18:1 - Act 18:11.
Acts
PAUL AT CORINTH
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Act 18:1 - Act 18:11.
Solitude is a hard trial for sensitive natures, and tends to weaken their power of work. Paul was entirely alone in Athens, and appears to have cut his stay there short, since his two companions, who were to have joined him in that city, did not do so till after he had been some time in Corinth. His long stay there has several well-marked stages, which yield valuable lessons.
I. First, we note the solitary Apostle, seeking friends, toiling for bread, and withal preaching Christ.
Corinth was a centre of commerce, of wealth, and of moral corruption. The celebrated local worship of Aphrodite fed the corruption as well as the wealth. The Apostle met there with a new phase of Greek life, no less formidable in antagonism to the Gospel than the culture of Athens. He tells us that he entered on his work in Corinth ‘in weakness, and in fear, and in much trembling,’ but also that he did not try to attract by adaptation of his words to the prevailing tastes either of Greek or Jew, but preached ‘Jesus Christ, and Him crucified,’ knowing that, while that appeared to go right in the teeth of the demands of both, it really met their wants. This ministry was begun, in his usual fashion, very unobtrusively and quietly. His first care was to find a home; his second, to provide his daily bread; and then he was free to take the Sabbath for Christian work in the synagogue.
We cannot tell whether he had had any previous acquaintance with Aquila and his wife, nor indeed is it certain that they had previously been Christians. Paul’s reason for living with them was simply the convenience of getting work at his trade, and it seems probable that, if they had been disciples, that fact would have been named as part of his reason. Pontus lay to the north of Cilicia, and though widely separated from it, was near enough to make a kind of bond as of fellow-countrymen, which would be the stronger because they had the same craft at their finger-ends.
It was the wholesome practice for every Rabbi to learn some trade. If all graduates had to do the same now there would be fewer educated idlers, who are dangerous to society and burdens to themselves and their friends. What a curl of contempt would have lifted the lips of the rich men of Corinth if they had been told that the greatest man in their city was that little Jew tent-maker, and that in this unostentatious fashion he had begun to preach truths which would be like a charge of dynamite to all their social and religious order! True zeal can be patiently silent.
Sewing rough goat’s-hair cloth into tents may be as truly serving Christ as preaching His name. All manner of work that contributes to the same end is the same in worth and in recompense. Perhaps the wholesomest form of Christian ministry is that after the Apostolic pattern, when the teacher can say, as Paul did to the people of Corinth, ‘When I was present with you and was in want, I was not a burden on any man.’ If not in letter, at any rate in spirit, his example must be followed. If the preacher would win souls he must be free from any taint of suspicion as to money.
II. The second stage in Paul’s Corinthian residence is the increased activity when his friends, Silas and Timothy, came from Beroea.
We learn from Php 4:15, and 2Co 11:9, that they brought gifts from the Church at Philippi; and from 1Th 3:6, that they brought something still more gladdening namely, good accounts of the steadfastness of the Thessalonian converts. The money would make it less necessary to spend most of the week in manual labour; the glad tidings of the Thessalonians’ ‘faith and love’ did bring fresh life, and the presence of his helpers would cheer him. So a period of enlarged activity followed their coming.
The reading of Act 18:5, ‘Paul was constrained by the word,’ brings out strikingly the Christian impulse which makes speech of the Gospel a necessity. The force of that impulse may vary, as it did with Paul; but if we have any deep possession of the grace of God for ourselves, we shall, like him, feel it pressing us for utterance, as soon as the need of providing daily bread becomes less stringent and our hearts are gladdened by Christian communion. It augurs ill for a man’s hold of the word if the word does not hold him. He who never felt that he was weary of forbearing, and that the word was like a fire, if it was ‘shut up in his bones,’ has need to ask himself if he has any belief in the Gospel. The craving to impart ever accompanies real possession.
The Apostle’s solemn symbolism, announcing his cessation of efforts among the Jews, has of course reference only to Corinth, for we find him in his subsequent ministry adhering to his method, ‘to the Jew first.’ It is a great part of Christian wisdom in evangelical work to recognise the right time to give up efforts which have been fruitless. Much strength is wasted, and many hearts depressed, by obstinate continuance in such methods or on such fields as have cost much effort and yielded no fruit. We often call it faith, when it is only pride, which prevents the acknowledgment of failure. Better to learn the lessons taught by Providence, and to try a new ‘claim,’ than to keep on digging and washing when we only find sand and mud. God teaches us by failures as well as by successes. Let us not be too conceited to learn the lesson or to confess defeat, and shift our ground accordingly.
It is a solemn thing to say ‘I am clean.’ We need to have been very diligent, very loving, very prayerful to God, and very persuasive in pleading with men, before we dare to roll all the blame of their condemnation on themselves. But we have no right to say, ‘Henceforth I go to’ others, until we can say that we have done all that man-or, at any rate, that we-can do to avert the doom.
Paul did not go so far away but that any whose hearts God had touched could easily find him. It was with a lingering eye to his countrymen that he took up his abode in the house of ‘one that feared God,’ that is, a proselyte; and that he settled down next door to the synagogue. What a glimpse of yearning love which cannot bear to give Israel up as hopeless, that simple detail gives us! And may we not say that the yearning of the servant is caught from the example of the Master? ‘How shall I give thee up, Ephraim?’ Does not Christ, in His long-suffering love, linger in like manner round each closed heart? and if He withdraws a little way, does He not do so rather to stimulate search after Him, and tarry near enough to be found by every seeking heart?
Paul’s purpose in his solemn warning to the Jews of Corinth was partly accomplished. The ruler of the synagogue ‘believed in the Lord with all his house.’ Thus men are sometimes brought to decision for Christ by the apparently impending possibility of His Gospel leaving them to themselves. ‘Blessings brighten as they take their flight.’ Severity sometimes effects what forbearance fails to achieve. If the train is on the point of starting, the hesitating passenger will swiftly make up his mind and rush for a seat. It is permissible to press for immediate decision on the ground that the time is short, and that soon these things ‘will be hid from the eyes.’
We learn from 1Co 1:14, that Paul deviated from his usual practice, and himself baptized Crispus. We may be very sure that his doing so arose from no unworthy subserviency to an important convert, but indicated how deeply grateful he was to the Lord for giving him, as a seal to a ministry which had seemed barren, so encouraging a token. The opposition and blasphemy of many are outweighed, to a true evangelist, by the conversion of one; and while all souls are in one aspect equally valuable, they are unequal in the influence which they may exert on others. So it was with Crispus, for ‘many of the Corinthians hearing’ of such a signal fact as the conversion of the chief of the synagogue, likewise ‘believed.’ We may distinguish in our estimate of the value of converts, without being untrue to the great principle that all men are equally precious in Christ’s eyes.
III. The next stage is the vision to Paul and his consequent protracted residence in Corinth.
God does not waste visions, nor bid men put away fears which are not haunting them. This vision enables us to conceive Paul’s state of mind when it came to him. He was for some reason cast down. He had not been so when things looked much more hopeless. But though now he had his friends and many converts, some mood of sadness crept over him. Men like him are often swayed by impulses rising within, and quite apart from outward circumstances. Possibly he had reason to apprehend that his very success had sharpened hostility, and to anticipate danger to life. The contents of the vision make this not improbable.
But the mere calming of fear, worthy object as it is, is by no means the main part of the message of the vision. ‘Speak, and hold not thy peace,’ is its central word. Fear which makes a Christian dumb is always cowardly, and always exaggerated. Speech which comes from trembling lips may be very powerful, and there is no better remedy for terror than work for Christ. If we screw ourselves up to do what we fear to do, the dread vanishes, as a bather recovers himself as soon as his head has once been under water.
Why was Paul not to be afraid? It is easy to say, ‘Fear not,’ but unless the exhortation is accompanied with some good reason shown, it is wasted breath. Paul got a truth put into his heart which ends all fear-’For I am with thee.’ Surely that is enough to exorcise all demons of cowardice or despondency, and it is the assurance that all Christ’s servants may lay up in their hearts, for use at all moments and in all moods. His presence, in no metaphor, but in deepest inmost reality, is theirs, and whether their fears come from without or within, His presence is more than enough to make them brave and strong.
Paul needed a vision, for Paul had never seen Christ ‘after the flesh,’ nor heard His parting promise. We do not need it, for we have the unalterable word, which He left with all His disciples when He ascended, and which remains true to the ends of the world and till the world ends.
The consequence of Christ’s presence is not exemption from attacks, but preservation in them. Men may ‘set on’ Paul, but they cannot ‘hurt’ him. The promise was literally fulfilled when the would-be accusers were contemptuously sent away by Gallio, the embodiment of Roman even-handedness and despising of the deepest things. It is fulfilled no less truly to-day; for no hurt can come to us if Christ is with us, and whatever does come is not hurt.
‘I have much people in this city.’ Jesus saw what Paul did not, the souls yet to be won for Him. That loving Eye gladly beholds His own sheep, though they may be yet in danger of the wolves, and far from the Shepherd. ‘Them also He must bring’; and His servants are wise if, in all their labours, they cherish the courage that comes from the consciousness of His presence, and the unquenchable hope, which sees in the most degraded and alienated those whom the Good Shepherd will yet find in the wilderness and bear back to the fold. Such a hope will quicken them for all service, and such a vision will embolden them in all peril.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Second Missionary Journey (concluded)
Second Missionary Journey (concluded)
1-18. St. Paul at Corinth. Corinth was the capital of the Roman province of Achaia. The ancient town had been entirely destroyed in 146 b.c. by the Roman general Mummius, but it had been refounded as a Roman colony in 46 b.c. by Julius Cæsar. Situated on the Corinthian isthmus, it had two ports, Cenchreæ on the Ægean, and Lechaaum on the Gulf of Lepanto. The traffic between Italy and Asia chiefly passed through Corinth, which rapidly became a populous and wealthy trading centre. The morals of the Corinthians, who were devoted to pleasure and the worship of Venus (Aphrodite), were such as to outrage even pagan sentiment. Allusions to the prevailing sensuality of the city, which was encouraged by its religion, are to be found in the Epistles to the Corinthians. Here Paul stayed a year and six months, but St. Luke (for whatever reason) gives us few particulars of his work. From Corinth St. Paul indited his two Epistles to the Thessalonians.
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2. Aquila.. Priscilla] As Aquila and Priscilla (Prisca) are not said to have been converted by Paul, they were probably already Christians. The edict of the emperor Claudius (about 52 a.d.) which expelled the Jews from Rome, was. caused by tumults which arose in the Jewish quarter, when the faith of Christ was preached there. This at least is the probable inference to be drawn from the words of Suetonius, 'He expelled the Jews from Rome, because they were in a state of continual tumult at the instigation of one Chrestus' (Chrestus is probably 'Christus,' or Christ). Aquila and Priscilla were St. Paul's hosts at Corinth. Deporting from Corinth with St. Paul (Act_18:18), they remained at Ephesus, where they were instrumental in converting Apollos (Act_18:26). The church at Ephesus met in their house (1Co_16:19). They then revisited Rome, perhaps to prepare for the Apostle's visit, and there also their house was the Church's meeting-place (Rom_16:3-5). After St. Paul's trial they returned to Ephesus (2Ti_4:19), which is our last notice of them. Pontus] with Bithynia formed a Roman province occupying the S. coast of the Euxine (Black Sea).
3. Tentmakers] All Jews, however wealthy, were taught a trade.
5. Silas and Timotheus] see Act_17:15. They brought money with them, so that Paul no longer worked with his hands, but gave himself entirely to preaching (2Co_11:9; Php_4:15).
Was pressed in the spirit] RV 'was constrained by the word,' i.e. devoted himself continually to preaching.
6. Blasphemed] They said 'Jesus is anathema' (1Co_12:3).
7. Justus] RV 'Titus Justus.' Probably a Roman colonist of the Roman colony Corinth.
8. Crispus] St. Paul baptised this important convert with his own hands, as also Gaius, and the household of Stephanas (1Co_1:15). From 1Co_16:15, 1Co_16:17 we learn that Stephanas was the first convert made in Achaia.
12. Gallio] the brother of Nero's tutor Seneca, and uncle of the poet Lucan, was a well-educated, amiable, and accomplished man, who, having filled the office of consul, was sent out as proconsul of Achaia about 52 a.d.
17. The Greeks hated and despised the Jews, and seeing that their contempt was shared by Gallio, they ventured to insult the Jews in his presence by assaulting Sosthenes. Gallio cared, etc.] This may either mean that Gallio pretended not to see the assault on Sosthenes, or else that he cared nothing about the religious questions involved.
18. A vow] After delivery from danger or recovery from sickness, the Jews were accustomed to take upon themselves a modified form of the Nazirite vow (see Numbers 6). As the special consecration of this state forbade intercourse with Gentiles, St. Paul deferred it till his work at Corinth was finished. The essential ceremony was the presentation of the hair grown during the period of separation at the altar at Jerusalem together with certain specified sacrifices; hence the head was shaved both at the beginning and at the end of the period of separation. See further Act_21:26. It is not necessary to suppose that St. Paul took this vow to conciliate the Jews or the Jewish Christians. He simply adopted the usual Jewish way of thanking God for a great deliverance.
Many additional particulars about the Corinthian ministry of St. Paul can be learnt from 1 and 2 Cor. See the commentary on those Epistles.
19-22. Visit to Jerusalem. Paul probably sailed in a ship specially chartered to convey Jews to Palestine to keep the Passover.
19. Ephesus] The prohibition to preach the word in Asia (Act_16:6) had now apparently been removed. Aquila and Priscilla were left in Ephesus to prepare the way for the great missionary effort that he desired to make in this important centre.
21. This feast] i.e. Pentecost (or possibly Passover) 52 a.d. Clearly St. Paul had vowed to make his Nazirite offering at this feast. The RV omits the words referring to the feast altogether, but they are strongly attested.
22. And gone up] viz. to Jerusalem. We may suppose that St. Paul spent some time at Jerusalem, before going to Antioch.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain XVIII: 1. Having met with so little encouragement in…
XVIII: 1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) “ After these things Paul departed from Athens, and went to Corinth.” This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and 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.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Arno C. Gaebelein 1922 · Public Domain 1. In Corinth with Aquila and Priscilla. His Testimony…
CHAPTER 18
1. In Corinth with Aquila and Priscilla. His Testimony and Separation from the Jews (Act 18:1-8).
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2. Encouragement from the Lord in a vision (Act 18:9-11).
3. Paul and Gallio (Act 18:12-17).
4. From Corinth to Ephesus and Antioch. The second journey ended (Act 18:18-22).
5. Establishing disciples in Galatia and Phrygia (Act 18:23).
6. Apollos, the Alexandrian (Act 18:24-28).
Aquila and Priscilla are mentioned here for the first time. This interesting couple had established themselves in Corinth, and what a joy it must have been to the Apostle when he was led to their home. How sweet their fellowship must have been as they toiled together in their trade as tent makers and spoke one to another about the Lord. From the same chapter we learn that after Paul’s ministry had terminated they went to Ephesus (Act 18:19). From 1Co 16:19 we learn that they were still there when that epistle was written. But in writing to the Romans Paul says, “Greet Priscilla and Aquila, my helpers in Christ Jesus” (Rom 16:3), so that they had wandered back to Rome and were in happy fellowship with the Roman assembly. 2Ti 4:19 tells us that once more they were back in Ephesus where Timothy had his abode. “Salute Prisca (an abbreviation of Priscilla) and Aquila.” They were indeed strangers and pilgrims, but blessed to know that their wanderings were by the Lord. Priscilla is mostly mentioned before Aquila, from which we may learn that she, like other notable women of apostolic days, “labored for the Gospel.”
It seems that Paul followed the same method of work as he did in Thessalonica. First, he reasoned in the synagogue every Sabbath and persuaded the Jews and the Greeks (Act 18:4). This must have been altogether on Old Testament ground, showing the divine predictions concerning Christ. When Silas and Timotheus arrived, then he was greatly pressed in spirit and testified to the Jews more fully that Jesus is the Christ. That there was blessed fruit we learn from his epistles to the Corinthians. He himself baptized Crispus and Gaius and the household of Stephanas (1Co 1:14-16). And he was with them in weakness, and in fear, and in much trembling. His speech was far different from the one he had used in addressing the philosophers of Athens. “My speech was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power” (1Co 2:3-4). His presence was base unto them “Who in presence am base among you” (2Co 10:1). His bodily presence, these Corinthians said, is weak, and his speech contemptible (2Co 10:10).
The Lord encouraged His servant in a vision. The Jews’ attempt to harm Paul through Gallio failed. Sosthenes the chief ruler received a beating instead of the apostle.
If the Sosthenes who is mentioned in the opening verse of the first Epistle of the Corinthians is the same, then he profited immensely by his experience. Paul addresses him as a brother. We believe he is the same person, for the Grace of God delights to take up such characters and show in them what Grace can do.
From Corinth he went to Ephesus, then to Jerusalem and back to Antioch. Thus ended the second missionary journey. After this he established the disciples in Galatia and Phrygia. An extremely beautiful incident closes this chapter. A new preacher appeared among the Jews in Ephesus, Apollos the Alexandrian. He is described as an eloquent man and mighty in the Scriptures. In Alexandria, Philo, the great Hellenistic Jewish Philosopher, had flourished. He was born about 20 B.C. and died after the year 40 A.D. He introduced Platonism into Judaism. In all probability Apollos was one of his disciples, but he accepted that which Philo did not believe. He had come most likely in touch with disciples of John the Baptist, and had been baptized with John’s baptism unto repentance. He knew that Jesus is the Messiah, knew the facts of His earthly life and the miracles He did. Of the meaning of His death and resurrection Apollos knew nothing, nor had he any knowledge of the Holy Spirit. The entire truth of the Gospel of Grace was unknown to Him. The text in the authorized version that he “taught diligently the things of the Lord” is incorrect. The correct translation is “he taught diligently the things concerning Jesus.”
Aquila and Priscilla were then used to expound unto him the way of God more perfectly.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Paul at Corinth.
Paul at Corinth.
Aquila and Priscilla and the beginning of the work:
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v. 1. After these things Paul departed from Athens and came to Corinth,
v. 2. and found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Claudius had commanded all Jews to depart from Rome,) and came unto them.
v. 3. And because he was of the same craft, he abode with them and wrought; for by their occupation they were tent-makers.
v. 4. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.
v. 5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
v. 6. And when they opposed themselves, and blasphemed, he shook his raiment and said unto them, Your blood be upon your heads; I am clean; from henceforth I will go unto the Gentiles.
Paul had intended to wait for Silas and Timothy in Athens, but conditions caused him to leave this city before they arrived. He departed, journeying out, away from Athens, the city that took no interest in the Gospel-message. A little more than forty miles west by a good Roman road, on the isthmus between Hellas and the Peloponnesus, lay the city of Corinth, the capital of the Roman province Achaia, and the center of government and commerce. It was a rich and beautiful city, some of whose temples and public buildings ranked with those of Athens. Its wealth came pouring in through its eastern harbor, Cenchreae, on the Saronic Gulf, and on the west by way of the Bay of Corinth. But with all its external beauty, its wealth and fame, Corinth had become a byword for vice and infamy, for corruption and licentiousness. Centuries before, the Phoenicians had established the worship of the Semitic goddess Astarte on the Corinthian Acropolis, and the open consecration of shameless impurity in the service of this temple of Venus, as the Roman name has it, almost passes belief. Nevertheless, Paul was acting with careful calculation when he chose this city as a missionary station, for it was one of the knots on the line of communication, the point of convergence for many subordinate roads. At Corinth also Paul could follow his usual method of gaining access to the people, since the commercial advantages of the city had attracted many Jews, and there was a synagogue with a flourishing congregation. After Paul had reached the capital of Achaia, he found, not by deliberate search, but by chance,—he ran across,—a Jew by the name of Aquila, who hailed from Pontus in Asia Minor, a province southeast of the Black Sea. This man had but recently come from Italy with his wife Priscilla, because the Roman emperor Claudius, in 50 A. D. , had expelled all Jews from Rome by an imperial decree. So it must have been in the fall of this year that Paul met Aquila and his wife and made arrangements to lodge with them. Whether Priscilla was of high social rank, as has been conjectured, or not, and whether she had been the first to turn to Christ, or whether her husband had led her to the salvation which he had found first, cannot be definitely shown. But it is certain that she was very prominent in church-work, Rom 16:3; 1Co 16:19; 2Ti 4:9, and that she had great fervency of spirit and much executive ability. The arrangement by which Paul boarded with these people proved to be mutually agreeable and satisfactory, for they were fellow-craftsmen, their trade being that of tent-makers. Very likely it was not necessary for them to weave their material themselves, since the finished product of Cilicia and other Asiatic provinces could easily be procured in a commercial city like Corinth. So Paul worked at his trade and earned his living during the week by the labor of his hands, Act 20:34-35; 1Th 2:9; 2Th 3:8; 1Co 4:11-12; 2Co 11:9; Php 4:12; but on the Sabbath he followed his old custom of arguing in the synagogue and trying to persuade both the Jews and the Greeks, the proselytes that attended the synagogue worship. Whether Paul was ill at this time, or whether he lacked his usual fervor and aggressiveness: he seems, at any rate, not to have been able to make the usual impression upon his hearers. But with the coming of Silas and Timothy from Macedonia, who remained with him for at least a part of his stay, 2Co 1:19, being named also in the salutations of the two letters to the Thessalonians, a change occurred. Probably his two assistants brought him some financial support from the congregation at Thessalonica, for he was now entirely occupied with the teaching of the doctrine of salvation, devoting all his time and energy to preaching the Gospel as found in prophecy and fulfillment, and testifying with great power and success to the fact that Jesus is the Christ, the promised Messiah. As usual, this fearless proclamation precipitated a crisis. The Jews arrayed themselves in opposition to him and to his message; they not only abused Paul, but blasphemed his Gospel and the name of Christ. And therefore Paul solemnly and impressively shook out his mantle, shook the very dust of their synagogue off his clothes for a testimony against them, telling them, at the same time, that their blood was upon their own heads, that they could hold no one but themselves responsible for their damnation. He knew that he was clean, innocent, free from guilt; he had done his full duty in their behalf, From that time forth he intended to go to the Gentiles. Whatever bloody end the inevitable divine punishment would bring to them they must ascribe entirely to their own hard-heartedness; his conscience absolved him from all further responsibility. Note: If all efforts to bring the Gospel to a certain region or city come to naught on account of the refusal of the inhabitants, the consequences of their opposition may well be announced to the people in terms similar to those used by Paul; for God is not mocked.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
This is another part of the story of Paul's travels as he goes to Corinth.
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General Information:
Aquila and Priscilla are introduced to the story and verses 2 and 3 give background information about them. (See: Background Information)
After these things
"After these events took place in Athens"
Athens
Athens was one of the most important cities in Greece. See how you translated this in Acts 17:15.
There he met
Possible meanings are that 1) Paul happened to find by chance or 2) Paul intentionally found.
a Jew named Aquila
Here the phrase "a certain" indicates this is introducing new person in the story. (See: Introduction of New and Old Participants)
a native of Pontus
Pontus was a province on the southern coast of the Black Sea. (See: How to Translate Names)
had recently come
This is probably sometime in the past year.
Italy
This is the name of land. Rome is the capital city of Italy. (See: How to Translate Names)
Claudius had commanded
Claudius was the current Roman emperor. See how you translated this in Acts 11:28.
he worked at the same trade
"he did the same kind of work that they did"
translationWords
Paul
Corinth
Jew
Aquila
Priscilla
command
Rome
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:1-17 Paul spent eighteen fruitful months preaching and teaching…
18:1-17 Paul spent eighteen fruitful months preaching and teaching in Corinth, first in the synagogue and then next door in the house of Titius Justus (18:1-11). Then, in court, Paul won a significant victory over his enemies (18:12-17).
18:1 In Roman times, Greek political power in Achaia resided in Corinth, a prominent city-state and major commercial city. Corinth was notorious for its prostitution, immorality, and drunkenness (see 1 Corinthians Book Introduction, “Setting”). Paul invested much time and effort establishing a Christian community in Corinth (see study note on Acts 16:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.