He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.
Parallel Translations
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He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.
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And he departed thence and entred into a certayne manes housse named Iustus a worshiper of god whose housse ioyned harde to the synagoge.
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So he departed thence, and entred into a certaine mans house, named Iustus, a worshipper of God, whose house ioyned hard to the Synagogue.
Cross-references (6)
Passages linked to Acts 18:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 16:14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to listen to the things which were spoken by Paul.
- Colossians 4:11 and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.
- Acts 10:2 a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God.
- Acts 10:22 They said, “Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say.”
- Acts 13:42 So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.
- Acts 17:4 Some of them were persuaded and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 7. Departing thence. Paul did not change his lodging…
7. Departing thence. Paul did not change his lodging which he had with Priscilla and Aquila, because he was weary of their company; but that he might more familiarly insinuate himself and come in favor with the Gentiles. For I suspect that this Justus, of whom Luke maketh mention, was rather a Gentile than a Jew. Neither doth the highness of the synagogue any whit hinder; for the Jews were scattered abroad, so that they had no certain place of the city to dwell in. Yea, it seemeth that Paul did make choice of the house which did join to the synagogue, that he might the more nettle the Jews. The title and commendation ascribed to Justus confirmeth this opinion; for it is said that he was a worshipper of God. For though the Jews had not sincere religion, yet because they did all profess the worship of God, it might have seemed that godliness took place commonly in all the whole nation. But because it was a rare matter among the Gentiles to worship God if any drew near unto true godliness, he hath this singular testimony given him which is set against idolatry. Also, I think that the Corinthians, of whom Luke speaketh shortly after, were Gentiles. Nevertheless, lest we should think that Paul’s labor was altogether fruitless which he bestowed among the Jews, Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom Paul himself speaketh in the first chapter of the First Epistle to the Corinthians, (1 Corinthians 1:1,14.) For in his salutation he maketh Sosthenes his fellow in office, after that he saith that he baptized Crispus. I take it that he is called the ruler of the synagogue, not as if he alone did bear rule and had the government, because Sosthenes hath the same title given him shortly after, but because he was one of the chief men.
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.
John Trapp 1656 · Public Domain 7 And he departed thence, and entered into a…
7 And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
Ver. 7. Whose house joined hard to the synagogue] Quo magis pungeret Iudaeos; for this Justus was (likely) a Gentile. But they were toties puncti et repuncti, minime tamen ad resipiscentiam compuncti, like those bears in Pliny, they could not be awakened with the sharpest prickles; such a dead lethargy had the devil cast them into.
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Matthew Poole 1685 · Public Domain Justus; some read Titus, some both Titus and Justus,…
Justus; some read Titus, some both Titus and Justus, making Justus a surname, as Act 1:23; Col 4:11; after the manner of the Romans.
One that worshipped God; had forsaken the polytheism of the heathen.
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 Observe here, 1. That the opposition which St. Paul…
Observe here, 1. That the opposition which St. Paul met with while he lodged in the house of Aquila and Priscilla, moved him to change his quarters, and betake himself to a new lodging: he goes into the house of Justus, by birth a Gentile, but a Jewish proselyte, whose house joined nigh to the synagogue where St. Paul’s preaching work lay, to such as would be willing to hear him.
Observe, 2. The good success which the apostle had in his preaching at Corinth: Crispus the chief ruler of the synagogue, and his household, were brought to believe, and were baptized; after whose example, many of the people in Corinth believed also. Rulers and great men are looking-glasses, in the places where they live, by which many dress themselves.
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Observe, 3. That notwithstanding this good success which St. Paul had at Corinth, he seems, through human frailty, to be possessed with fear, and under an apprehension of danger from the Jews, and accordingly has thoughts of leaving the city; against which fears God antidotes him with a gracious promise of his presence with him: Be not afraid, for I am with thee, and no man shall set on thee to hurt thee.
Hence learn, 1. That the best and holiest of God’s saints and servants are sometimes under sad and slavish fears, and prone to be discouraged, when they meet with difficulties in the way of their duty.
2. That the promise and assurance of God’s gracious presence with them, will raise them up above their fears, and be a sufficient encouragement to them, for their abiding in any place, and amongst any people, let the difficulty or danger be what it will: Be not afraid, for I am with thee, and none shall hurt thee.
Observe, 4. A farther encouragement given by God to the apostle, to continue his ministry still at Corinth: I have much people in this city. That is, here are many souls whom I design effectually to call and bring home by thy ministry: accordingly the apostle continued his ministry among them a year and six months.
Learn hence, That although the ingratitude and perverseness of a people do sadly discourage their ministers, and tempt them to remove from them, yet God encourages them to their duty; that for the malice of some, the salvation of others may not be neglected.
2. That no opposition must discourage the ministers of God in the way of their duty; God’s servants must not suffer themselves to be outdone by the devil’s slaves, but bear down all opposition made against them, with patience and joyfulness. And notwithstanding all the malicious opposition made by the Jews against the apostle, yet did he continue a year and six months to preach at Corinth.
Christ had a great harvest a-ripening in that city, to be reaped by the apostle’s ministry; and being encouraged with the promise of his protecting presence, he committed himself to the divine care, and the Lord both preserved and succeeded him.
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 Here we are told,
Here we are told,
I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house (Luk 10:7), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, Act 18:7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God's ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man's house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done.
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II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, Act 18:8. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, Co1 1:14. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, Co1 6:11, such were some of you), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians.
III. That Paul was encouraged by a vision to go on with his work at Corinth (Act 18:9): The Lord Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: "Be not afraid of the Jews; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not thy peace; let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking" (if I may so say); "do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ." 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: "Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following." The same promise that ratified the general commission (Mat 28:19, Mat 28:20), Lo I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: "No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution." He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, Act 18:12), but, "No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi." Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Psa 66:10-12. Or we may take it more generally: "No man shall set on thee, tou kakōsai se - to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee," Psa 23:4; Isa 41:10. 4. He gave him a prospect of success: "For I have much people in this city. Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul." Laos esti moi polus - There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. "I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;" whom he did predestinate, those he called. In this city, though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people.
IV. That upon this encouragement he made a long stay there (Act 18:11): He continued at Corinth a year and six months, not to take his ease, but to follow his work, teaching the word of God among them; and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ. Let Christ's ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God, and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And he departed thence,..... Not from Corinth, but from…
And he departed thence,..... Not from Corinth, but from the synagogue:
and entered into a certain man's house named Justus; he did not return to Aquila and Priscilla, because they were Jews, lest he should be thought not to abide by his words, that he would henceforth go to the Gentiles; wherefore as he came out of the synagogue, he turned into a house adjoining to it, which belonged to one Justus: in one copy of Beza's, and in some others, and in the Vulgate Latin version, he is called "Titus Justus"; and in the Arabic version, "Titus the son of Justus"; the Syriac version only reads "Titus": whether this is not the same Titus, who afterwards was a companion of the apostle, and to whom he wrote an epistle, may be inquired.
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One that worshipped God; a Gentile, but a religious man, such an one as Cornelius: he might be a proselyte either of the gate, or of righteousness; though if he was the same with Titus, he could not be the latter, because he was not circumcised, Gal 2:3 whose house joined hard to the synagogue; had this man been a Jew, his house might very well have been taken for the house which was , "near to the synagogue", in which travellers were entertained, and ate, and drank, and lodged (i); and that he was the person appointed to take care of them, and so a very suitable house for Paul, a stranger, to take up his lodging in. The Ethiopic version adds, very wrongly, taking it from the beginning of the next verse, "because he was the ruler of the synagogue"; as if Justus was the ruler of the synagogue; and this the reason why his house was so near; whereas not he, but Crispus, was the ruler, as follows.
(i) Vid. Maggid Misna in Maimon. Hilchot Sabbat, c. 29. sect. 3. & Gloss. in T. Bab. Pesachim, fol. 10. 1. & in Bava Bathra, fol. 3. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain He went into the house of one named Justus…
He went into the house of one named Justus - A Gentile, and preached there, though probably he still lodged with Aquila.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. And he departed thence] From his former…
Verse 7. And he departed thence] From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions.
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 18:7-8. He entered into a man’s house, named…
Act 18:7-8. He entered into a man’s house, named Justus — A Gentile, but a worshipper of the true God: and he preached there, though probably he still lodged with Aquila. He the rather chose to preach in the house of this religious proselyte, because, as it was near the synagogue, such of the Jews as were of a teachable disposition, had thereby an opportunity of hearing him. Accordingly, when he preached in this house, Crispus, the chief ruler of the synagogue, believed — Whom Paul baptized; with all his house. And many of the Corinthians — The formerly idolatrous inhabitants of the city; hearing — The conversion of Crispus, and the preaching of Paul; believed and were baptized — Namely, by Silas and Timothy; for the apostle affirms that he baptized none of the Corinthians but Crispus and Gaius, and the household of Stephanus, 1Co 1:14; 1Co 1:16.
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 A certain man’s house - Probably he had become…
A certain man’s house - Probably he had become a convert to the Christian faith.
Joined hard - Was near to the synagogue.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain he departed thence, and entered into a certain man's…
he departed thence, and entered into a certain man's house, named Justus--not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [ALFORD], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. Worshipped God—A Gentile who worshipped Jehovah, a devout…
7. Worshipped God—A Gentile who worshipped Jehovah, a devout monotheist. He seems to have been a person of sufficient wealth to afford Paul a spacious room for his congregations.
Hard—Near to the synagogue. This house was selected not because near the synagogue, but because the house of Justus happened to occupy that position. But it enabled the two congregations to come into comparison as representatives of old Judaism and new Christianity, the “Church” against the “meeting-house.”
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 7. a certain man’s house, named Justus] He used…
7. a certain man’s house, named Justus] He used this house for the purposes of teaching and worship. We may suppose that for his own lodging, he still remained with Aquila and Priscilla. Some MSS. give the name Titus Justus to this man, and the double name is adopted in the Revised Version, but there is good authority for the received text.
one that worshipped God] He was a Proselyte. The word is used of religious proselytes (Act_13:43) and of devout Greeks (Act_17:4). His house was therefore an appropriate place in which both Jews and Gentiles might meet, and to which Gentiles would be more ready to come than to that of a Jew by birth.
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whose house joined hard to the synagogue] It is likely that St Paul, though he came no more to the synagogue at Corinth, chose not to betake himself far away, because he would be ready to receive any of his brethren who might change their feelings and come to him. But we can see how, while his near neighbourhood gave opportunity for this, the meetings of those who came to the synagogue with those who were going to the house of Justus, would be likely to cause bitterness, especially when the number of St Paul’s adherents began to increase, and a ruler of the synagogue was counted among them.
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 (7) And entered into a certain man’s house, named…
(7) And entered into a certain man’s house, named Justus.—On the name, see Note on Act_1:23. It may be added here that it occurs also in early Christian inscriptions in the Vatican Museum, in one case at the bottom of a glass cup, in the Museo Christiano, in conjunction with the name of Timotheus. In some of the better MSS. the name Titus is prefixed to Justus, and it will be noted that both in Act_1:23, and Col_4:11, the latter is used as an epithet after the names of Joseph and of Jesus. It is found by itself in the Jewish cemetery above referred to. (See Note on Act_18:1.) It would be rash to infer from this the identity of this Titus Justus with the Titus of Gal_2:3, as the disciple left in Crete. The name Titus was, like Gaius or Gains, one of the commonest Roman names, and, if the reading be genuine, we may think of the epithet as added to distinguish the Titus of Corinth from his namesake. On the other hand, to state the evidence on both sides fairly, the Titus who appears in 2Co_2:12; 2Co_7:14; 2Co_8:16; 2Co_8:23, was obviously very closely connected with the Church of Corinth, and was not unlikely to be sent to Crete to exercise a mission analogous to that which he had been entrusted with at Corinth, and the combination of the names Timotheus and Justus, above referred to, as equally entitled to reverence, is more intelligible if we assume that the latter name belonged to Titus, and that both stood therefore in the same relation to St. Paul as disciples and friends. In any case the Justus who is here named was, like Titus, an uncircumcised Gentile, attending the synagogue as a proselyte of the gate. Up to this time apparently, St. Paul had been lodging in the house of a Jew, in some region of Corinth analogous to the Ghetto of modern Rome, in the hope of conciliating his brethren according to the flesh. Now, in sight of the wild frenzied fanatics, he goes into a house which they would have shrunk from entering, even though it was next door to the synagogue, and though the man who lived in it was a devout worshipper.
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 Went for entered, A.V.; the house of a certain…
Went for entered, A.V.; the house of a certain man for a certain mans house, A.V.; Titus Justus for Justus, A.V. and T.R. Thence. Clearly from the synagogue, where he had been preaching to the Jews, not from Aquila"s house, as Alford and others. It does not appear to be a question here of where Paul lodged, but where he preached. Justus had probably a large room, which he gave Paul the use of for his sabbath and other meetings. As Howson truly says, he continued to "lodge" (menein) with Aquila and Priscilla. It is only said that he "came" (hlqen) to the house of Justus from the synagogue. So Renan, "Il enseigna desor-mais dans la maison de Titius Justus" (p. 216). One that worshipped God (sebomenon ton); i.e. a Greek proselyte of the gate. (see Act_13:43, 50 16:14 17:4, 17, etc.) Cornelius is called eujsebhv kaimenov ton. Whose house, etc. Either his proximity to the synagogue had led to his attending there, or, being already a proselyte, he had taken a house hard by for the convenience of attending. Joined hard; h=n sunomorousa, found only here either in the New Testament or elsewhere. JOmorew occurs in Plutarch; sunomorov is also a word (Steph., "Thesaur.").
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 7–11. He departed thence. Left the synagogue and taught…
7–11. He departed thence. Left the synagogue and taught no more there, but secured a place of teaching in the house of Justus, near by. The Revision reads, “Titus Justus.” Some have supposed this man to be the Titus to whom the epistle was afterwards written.
Crispus, the chief ruler. Though the synagogue opposed, its president became a Christian with all his family. Paul baptized him with his own hands (1 Cor. 1:14). Many of the Corinthians hearing believed, and were baptized. This describes the gospel process of conversion. The word is preached, faith comes by hearing (Rom. 10:17), confession (Rom. 10:10) and baptism follow belief. This is the invariable order in the New Testament.
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Spake the Lord to Paul. In some way he manifested his presence and cheered him in his work, by the assurance of great success. We know that the result was not only a flourishing church in Corinth, to which two epistles were written, but churches through Achaia, the province of which Corinth was the capital (2 Cor. 1:1.)
He continued there a year and six months. While here, besides his other labors, he wrote the two epistles to the Thessalonians, the first of that grand series of letters which form so precious a feature of the New Testament.
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.
J. W. McGarvey 1914 · Public Domain See notes on verse 6
See notes on verse 6
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.
C. I. Scofield 1917 · Public Domain Titus Justus.
Justus
Titus Justus.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Success in preaching to the Gentiles:
Success in preaching to the Gentiles:
v. 7. And he departed thence, and entered into a certain man’s house named Justus, one that worshiped God, whose house joined hard to the synagogue.
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v. 8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
v. 9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace;
v. 10. for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.
v. 11. And he continued there a year and six months, teaching the Word of God among them.
Having gone out from there, from the synagogue, having departed, removed himself, from the midst of the blaspheming Jews, Paul was not long at a loss for a suitable meeting-place. He entered at once into the house of one Titus Justus, a God-fearing man, a proselyte, evidently a Roman citizen of some influence and means, through whom Paul could gain access to the educated classes of the city. The action of the Jews, therefore, instead of harming the apostle, redounded to the benefit of the Gospel, as often happens. The location of the house of Justus was also favorable, since it adjoined the synagogue, and was thus convenient of access to both Jews and Greeks. And that not all the Jews joined in blaspheming the Gospel-message is apparent from the fact that the ruler of the Corinthian synagogue, Crispus, in this crisis came forward boldly for the cause of the Lord; he believed on the Lord with his entire house, with all the members of his family and his household, his children and his servants, 1Co 1:14. And the movement gained in force, for many of the Corinthians, Gentiles, when they heard the Word, believed on the Lord Jesus Christ and were baptized. The spread of the new faith was gradual, but continuous. The decisive action of Paul in confessing his Lord had not hindered, but furthered the course of the Word. And he was now strengthened in his aggressive labor by a vision by night in which the Lord told him not to be afraid of the continued malicious opposition of the Jews nor of any other danger, but to continue speaking and testifying, and by no means to hold his peace, never to stop. And this command the Lord reinforced by the encouraging promise that He Himself, the almighty God, was with him, and that no one would lay hands upon him to do him harm. Anyone under the protection of the Lord is more secure than if all the armies of the world were summoned and arrayed in his defense. And in Corinth, as the Lord said, He had a great many people who were yet to be gained by the preaching of the Gospel. God knew that His merciful will in their case would be carried out, that they would learn to believe in their Savior Jesus Christ. Thus the Lord, in the midst of the Corinthian people, whose moral plane was as low as that of any city in the empire, had chosen a congregation to be sanctified through the blood of Christ, by faith in His salvation. Christianity here wrought its miracle, as one commentator has it, for in Corinth the Gospel was put to a supreme test, and nowhere did it triumph more gloriously. And though God chiefly chose the lowly among the people, 1Co 1:26-27, His call included also men of high station, a Crispus, a Gaius, a Stephanas, and an Erastus, the public treasurer of the city, Rom 16:23. With such splendid success attending his labors, Paul dwelt, settled, in Corinth for the time being; he carried on a quiet and settled work of establishing the congregation and seeing it grow in faith and sanctity, his entire stay consuming a year and six months. The Word of the Lord he preached, no foolish fancies of his own imagination or of man’s philosophy; for the latter will never build the Church of Christ, no matter how attractively it may be presented.
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 General Information:
General Information:
Here the word "he" refers to Paul.
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General Information:
The first word "his" refers to Titius Justus. The second word "his" refers to Crispus.
Titius Justus ... Crispus
These are names of men. (See: How to Translate Names)
worshiped God
A worshiper of God is a Gentile who gives praise to God and follows him but does not necessarily obey all of the Jewish laws.
leader of the synagogue
a layperson who sponsored and administered the synagogue, not necessarily the teacher
all those who lived in his house
Here "house" refers to the people who lived together. AT: "the people who lived with him in his house" (See: Metonymy)
were baptized
This can be stated in active form. AT: "received baptism" (See: Active or Passive)
translationWords
worship
God
synagogue
believe
lord
Corinth
Paul
baptize
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 18:7 Titius Justus (“Titus the Just”) was a Gentile…
18:7 Titius Justus (“Titus the Just”) was a Gentile who worshiped God (a “God-fearer”; see study note on 10:2). Because Titus was a common Roman name, Justus differentiates him from the better-known Titus, Paul’s co-worker (2 Cor 2:13; 7:6, 13; 8:6, 16, 23; Titus).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.