Acts · Chapter 18

V. 1. 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.

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 Cenchreæ, it commanded the commerce both of the Ionian and Ægean 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 Cæsar, 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.

Verse 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.

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.

V. 2. Claudius, the Roman emperor, had commanded all the Jews to depart from Rome-All who were Jews by birth. Whether they were Jews or Christians by religion, the Romans were too stately to regard.

Verse 2. A certain Jew named Aquila] Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul’s lodging with them-Pontus. See Clarke’s note on “Acts 2:9”.

Claudius had commanded all Jews to depart from Rome] This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judæos, impulsore Chresto, assidue tumultuantes Roma expulit. “He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus.” Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.

Verses 2, 3. And found a certain Jew — Afterward converted to the faith of Christ, (verse 26,) doubtless by the instrumentality of Paul; born in Pontus — A province of the Lesser Asia, not far from Galatia and Cappadocia; lately come from Italy, with his wife Priscilla — Who also became an eminent Christian; because that Claudius — The Roman emperor; had commanded all Jews to depart from Rome — All who were Jews by birth; whether they were Jews or Christians by religion, the Romans were too stately to regard; and came unto them, because he was of the same craft — Namely, that of tent-making. It being a rule among the Jews (and why is it not also among Christians?) to bring up all their children to some trade, were they ever so rich and noble. Paul, though intended to have a better education than ordinary, had learned this when young, and being now capable of exercising it, he found it of great use to him on many occasions, particularly at this time. For by the profits of his labour therein, he maintained himself all the while he abode at Corinth, without burdening the Corinthians in the least. The same course he had followed some time before this, while he preached in Thessalonica; (1 Thessalonians 2:9;) and afterward at Ephesus, where, as also probably in many other places, he supported not only himself, but his assistants likewise, by his labour. See Acts 20:34. The tents, or pavilions, which Paul and these his friends were employed in making, and which were formed of linen or skins, were much used, not only by soldiers and travellers, but by others in those hot countries.

Verse 2. Claudius had commanded all jews to depart from Rome. Suetonius says that this was on account of Chrestus, [Christ] who continually excited disturbances. This edict was issued in the ninth year of Claudius, and in the year of the Lord 49. The inference we draw is, that the jews of Rome were playing the same game with the christians that had long been played in Jerusalem; and by consequence, had got themselves, and it is probable, all the christians of Hebrew extraction, banished from the city. See his history of the twelve Cæsars. Claud. cap. 23. Dion says that Claudius only shut up their places of worship.

2. Aquila—A Roman name assumed according to custom, signifying eagle; in fact, both aquila and eagle are different shapes of the same primitive word. In rabbinical Hebrew the name became Onkelos. Pontus— A province bordering on the Euxine Sea, where, induced by advantages of trade, the Jews were numerous. To them, in part, Peter addresses his first epistle, (1 Peter 1:1.) Priscilla—Also a Roman name, which was strictly Prisca, (2 Timothy 4:19,) signifying antique. As in our day it is the fancy to use in feminine names the pet termination ie, (as Lizzie for Elizabeth, and Carrie for Caroline,) the Romans used the more euphonious termination illa. So Terentia, Prima, Prisca, became Terentilla, Primilla, Priscilla. Commanded… from Rome—Suetonius tells us that the Emperor Claudius banished the Jews from Rome on account of disturbances “instigated by Chrestus.” Who this Chrestus was we are entirely uninformed by any other history. The best critics, therefore, plausibly infer that it is a mistaken word used really for Christ. The name of Christ would be strange to a Roman ill informed in Jewish religious affairs, and their ordinary name Chrestus (signifying meek or mild) would naturally be substituted. That the Christians were often by them called Chrestians we are informed by Tertullian, (Adv. Gent., c. 3,) who turns it to good account: “For, since you have no true knowledge of the name, it is rashly allowed by you to be Chrestian, an epithet composed of sweetness and benignity.” And Lactantius (fourth century) says: “The true form of this name is to be explained on account of the error of those who, by change of a single letter, are accustomed to make it Chrestus.” It is highly probable, therefore, that Suetonius, from the fact that rumour attributed the commotion to the Christians, really supposed that they were a party led by a man named Chrestus. In such case Christians as well as Jews were doubtless banished from Rome; or, at least, all the Christians of Jewish race. The first Roman Church, therefore, like the first Jerusalem Church, was probably swept off. Yet when Paul arrived in Rome, (Acts 28:15-29,) both Jews and Christians were reestablished in some force.

V. 3. They were tent makers by trade-For it was a rule among the Jews (and why is it not among the Christians?) to bring up all their children to some trade, were they ever so rich or noble.

Verse 3. He abode with them, and wrought] Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul’s case, Acts 22:3, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, Acts 20:34; nor at Corinth or other places, 1 Corinthians 4:12; 2 Corinthians 9:8, 9; 1 Thessalonians 3:8; and this Paul did for a reason which he gives in 2 Corinthians 11:9-12. While he was at Corinth he was supplied, when his own labour did not procure him enough, “by the brethren which came to him there from Macedonia.” It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. And why should it be so now? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbours, though he be a tent-maker, (what perhaps we would call a house-carpenter,) or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades and commercial concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbours, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de TE fabula narrator.

There are different opinions concerning that is meant here by the skhnopoiov, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travellers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres; others think the skhnopoiov was a sort of umbrella-maker; others, a weaver, &c., &c. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling, and Paul got his bread by it.

Verses 2, 3. And found a certain Jew — Afterward converted to the faith of Christ, (verse 26,) doubtless by the instrumentality of Paul; born in Pontus — A province of the Lesser Asia, not far from Galatia and Cappadocia; lately come from Italy, with his wife Priscilla — Who also became an eminent Christian; because that Claudius — The Roman emperor; had commanded all Jews to depart from Rome — All who were Jews by birth; whether they were Jews or Christians by religion, the Romans were too stately to regard; and came unto them, because he was of the same craft — Namely, that of tent-making. It being a rule among the Jews (and why is it not also among Christians?) to bring up all their children to some trade, were they ever so rich and noble. Paul, though intended to have a better education than ordinary, had learned this when young, and being now capable of exercising it, he found it of great use to him on many occasions, particularly at this time. For by the profits of his labour therein, he maintained himself all the while he abode at Corinth, without burdening the Corinthians in the least. The same course he had followed some time before this, while he preached in Thessalonica; (1 Thessalonians 2:9;) and afterward at Ephesus, where, as also probably in many other places, he supported not only himself, but his assistants likewise, by his labour. See Acts 20:34. The tents, or pavilions, which Paul and these his friends were employed in making, and which were formed of linen or skins, were much used, not only by soldiers and travellers, but by others in those hot countries.

Ver. 3. Because he was of the same craft, a tent maker, he abode with them and wrought with his hands. In those warmer climates, the gentry, during the sultry season, had pavillions in their gardens, which in that line gave employment to the people. By a late act of parliament, a clergyman may now hold the plow; but I think only a few of the curates avail themselves of this liberty. The rabbins sometimes had trades. Dr. Lightfoot cites rabbi Juda, the great cabalist, who is called Hhajat, or a craftsman.

3. Same craft—has been debated whether Aquila and Priscilla were converted when Paul first found them at Corinth. Meyer argues that they are first mentioned as merely Jews, not as believers; that Paul was attracted not by sympathy of faith, but by similarity of trade, and that the couple were banished simply as Jews. But it is clear that Luke, without alluding to any conversion, speaks of them as a matter of course as Christians, (verse 26,) nay, as mature Christians. Their being of the same craft is given, not as a reason why he became acquainted, but why he made his home with them, namely, to work in their manufactory; and their banishment must have taken place as Jews, whether they were Christians or not. Renan, in his sprightly way, assumes not only that they were Christians, but the true founders of Roman Christianity; and he rebukes the Christian Church for not canonizing them and building cathedrals to their honour. Tentmakers—In Paul’s native province, Cilicia, was a very shaggy species of goat, from whose hair was manufactured a coarse, strong fabric, called, from the province, cilicium, the material for tents. These tents were in large demand in all sections of the country for the use, in various sizes, of ordinary travellers, and for soldiers, sailors, and the tribes of the deserts. They were the only houses of myriads of Arab nomads, who were hence called scenitae, tent-dwellers. It was in accordance with the Jewish rule, (see note on Matthew 13:55,) that even the young rabbi should learn a trade. “Most scholars,” says Maimonides, “practise some art, that they may not depend upon the charity of others.” Paul was able thereby not only thus to preserve his personal independence, but to maintain the policy of defying all charges of personal self-interest, by preaching a gratuitous Gospel. This he did especially at Corinth.

Verse 4. He reasoned in the synagogue every Sabbath] Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord’s life, &c. And persuaded the Jews and the Greeks.] Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labour in Achaia, Romans 16:5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, 1 Corinthians 1:14-16. See Clarke on “Acts 18:8”.

Verse 4. And he reasoned in the synagogue, &c. — The Jews being numerous in Corinth, Paul, according to his custom, began his ministry in the synagogue; and persuaded — That is, endeavoured to persuade; the Jews and Greeks — It is probable that most of these Greeks, since they attended the Jewish synagogue, were a kind of proselytes. It is possible, however, that some of them might not be such, but Gentiles, who were drawn out of curiosity to attend in the synagogue (though they did not commonly worship there) to hear such an extraordinary preacher as Paul was, especially considering the miracles which he wrought at Corinth, and to which he so often refers in the two epistles afterward written to the church formed there.

4. Persuaded—Fresh from his disheartening failure at Athens, and burdened with the uncertainty lest his first three Churches in Europe, namely, Philippi, Thessalonica, and Berea, should also prove failures, and so his whole ministry turn out a failure, the apostle on his first entrance into the formidable city of Corinth is in spirit intimidated and lifeless. So he describes his own feelings to the Corinthians (1 Corinthians 2:1-4) and to the Thessalonians, (1 Thessalonians 3:6-8.) Residing with Aquila, he goes to the synagogue and there, under depression and alone, rather persuades with gentle reserve, and conciliates the kindly feelings of the Jews.

V. 5. And when Silas and Timotheus were come from Macedonia-Silas seems to have stayed a considerable time at Berea: but Timotheus had come to the apostle while he was at Athens, and been sent by him to comfort and confirm the Church at Thessalonica, 1 Thessalonians 3:1-5. But now at length both Silas and Timotheus came to the apostle at Corinth.

Paul was pressed in spirit-The more probably from what Silas and Timotheus related. Every Christian ought diligently to observe any such pressure in his own spirit, and if it agree with Scripture, to follow it: if he does not he will feel great heaviness.

Verse 5. When Silas and Timotheus were come] We have seen, Acts 17:13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from 1 Thessalonians 3:10, that, on Timothy’s coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they laboured here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles. Paul was pressed in spirit] suneiceto tw pneumati, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of tw pneumati, in the spirit, tw logw, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: “And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in Acts 4:4; 16:6, 32; 17:11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being “pressed in spirit.” This appears to be the true sense of the word, and that tw logw is the genuine reading there can be no doubt. suneiceto, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be translated una cum illis instabat, he earnestly strove together with them, tw logw, in preaching the word. The true sense is given by Calmet, Paul s’employoit a precher encore avec plus d’ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.

Verses 5, 6. And when Silas and Timotheus were come from Macedonia — Silas seems to have stayed a considerable time at Berea; but Timotheus, having come to the apostle while he was at Athens, and having been sent back by him to comfort and confirm the church at Thessalonica, now left that city to join Paul at Corinth; and in his way calling upon Silas at Berea, they travelled together to Corinth, where they found the apostle, and gave him the agreeable information that the Thessalonian brethren stood firm in the faith, bare the persecution of the unbelievers with exemplary fortitude, and entertained a grateful remembrance of him their spiritual father, 1 Thessalonians 3:5, 6. These tidings, it seems, filled the apostle with joy, and encouraged him to deal more plainly with the Jews at Corinth than he had hitherto done. For he was pressed in spirit — And the more probably from what Silas and Timotheus related; and testified to the Jews that Jesus was the Christ — Confirming his testimony by arguments brought from the Scriptures, and by the miracles which he wrought. And when they opposed themselves — To his doctrine; and blasphemed — Jesus, by affirming that he was not the Christ, but an impostor; he shook his raiment — To signify that from that time he would refrain from them, and that God would soon shake them off as unworthy to be numbered among his people; and said, Your blood — That is, the guilt of your destruction; be upon your own heads: I am clean — From it, agreeably to God’s declaration, Ezekiel 33:2-9. By this wilful impenitence and unbelief, you are your own murderers; and, as God and man can testify that I have done all in my power to prevent so sad an event, I now desist from any further attempts of this kind; from henceforth — While I continue in this city, leaving the synagogue, I will go and preach to the Gentiles — Who will readily receive that gospel which you so ungratefully reject.

5. From Macedonia—(See note on Acts 17:14, 16.) The arrival of Silas and Timothy reanimated the apostle. Thence he learns that his Churches stand fast in the truth, and that Thessalonica’s faith sounds, like a trumpet, out into the world. And, reinforced in courage by their cooperation, he was pressed with an urgent spirit to preach Jesus the Messiah with a new and fearless force. The day of conciliation was now past, and the usual outbreak of the Jews accordingly followed. The report made by Silas and Timothy induces Paul now to write from Corinth the

FIRST AND SECOND EPISTLES TO THE THESSALONIANS, (A.D. 53,) which were not only the first of Paul’s canonical epistles, but perhaps the first written documents of the entire New Testament.

The second epistle was written to guard the Thessalonians from imagining from any thing said or written by Paul that Christ’s second advent was nigh at hand. (See note on 17:4.)

V. 6. He shook his raiment-To signify he would from that time refrain from them: and to intimate, that God would soon shake them off as unworthy to be numbered among his people.

I am pure-None can say this but he that has borne a full testimony against sin.

From henceforth I will go to the Gentiles-But not to them altogether. He did not break off all intercourse with the Jews even at Corinth. Only he preached no more in their synagogue.

Verse 6. When they opposed] antitassomenwn, Systematically opposing, putting themselves in warlike order against him: so the word implies.

And blasphemed] This is precisely the way in which they still act. They have no arguments against Jesus being the Messiah; but, having made a covenant with unbelief, as soon as they are pressed on this point, they rail and blaspheme.-See the Tela ignea Satanæ, by Wagenseil.

He shook his raiment] This was an action similar to that of shaking the dust of the feet; see Clarke on “Matthew 10:14”. See a parallel act, and its signification, in Nehemiah 5:13: Also I SHOOK MY LAP, and said, So shall God SHAKE every man FROM HIS HOUSE and FROM his LABOUR; even thus shall he be SHAKEN OUT and EMPTIED. St. Paul’s act on this occasion seems to have been the same with this of Nehemiah, and with the same signification; and it is likely that he was led by a Divine impulse to do it-thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards. Your blood be upon your own heads] That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country. I am clean] kaqarov egw, I am pure or innocent of your death and ruin. I have proposed to you the Gospel of Jesus Christ-the only means by which ye can be saved, and ye have utterly rejected it. I shall labour no more with you; and, from henceforth, shall confine my labours to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see Acts 19:8, 9; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ; and yet, general tenders of this salvation were made to them wherever the apostles came; and when they rejected them, the word was sent to the Gentiles; see Acts 19:8, 9.

Pure from blood, or pure from guilt, is commonly expressed by kaqarov; thus Heliodorus, lib. i. p. 49: eiv deuro dietelesa kaqaran emauthn apo shv omiliav fulattousa, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin.: oude mianai luqrw tav ceirav, av h qalatta ek paidov eiv deuro kaqarav

adikhmatwn efulaxe, Nor to stain with pollution the hands which a seafaring life has kept from a child until now pure from iniquity.

Verses 5, 6. And when Silas and Timotheus were come from Macedonia — Silas seems to have stayed a considerable time at Berea; but Timotheus, having come to the apostle while he was at Athens, and having been sent back by him to comfort and confirm the church at Thessalonica, now left that city to join Paul at Corinth; and in his way calling upon Silas at Berea, they travelled together to Corinth, where they found the apostle, and gave him the agreeable information that the Thessalonian brethren stood firm in the faith, bare the persecution of the unbelievers with exemplary fortitude, and entertained a grateful remembrance of him their spiritual father, 1 Thessalonians 3:5, 6. These tidings, it seems, filled the apostle with joy, and encouraged him to deal more plainly with the Jews at Corinth than he had hitherto done. For he was pressed in spirit — And the more probably from what Silas and Timotheus related; and testified to the Jews that Jesus was the Christ — Confirming his testimony by arguments brought from the Scriptures, and by the miracles which he wrought. And when they opposed themselves — To his doctrine; and blasphemed — Jesus, by affirming that he was not the Christ, but an impostor; he shook his raiment — To signify that from that time he would refrain from them, and that God would soon shake them off as unworthy to be numbered among his people; and said, Your blood — That is, the guilt of your destruction; be upon your own heads: I am clean — From it, agreeably to God’s declaration, Ezekiel 33:2-9. By this wilful impenitence and unbelief, you are your own murderers; and, as God and man can testify that I have done all in my power to prevent so sad an event, I now desist from any further attempts of this kind; from henceforth — While I continue in this city, leaving the synagogue, I will go and preach to the Gentiles — Who will readily receive that gospel which you so ungratefully reject.

Ver. 6. When they opposed themselves and blasphemed, both Paul and Christ; he shook his raiment, and said, your blood be upon your own heads; alluding to the witnesses who were required to lay their hands on the heads of culprits before they were stoned. The words seem to import more than is said, that if the Hebrews had embraced the gospel, the Lord would have preserved them as a nation in wealth, and power, and glory. But that hope was now lost, as indicated in the next words — “Henceforth I will go unto the gentiles.”

6. Shook his raiment—A symbolical action indicating that not even a particle of dust belonging to them should adhere to him; hence entire departure. Your blood… heads—The term blood here signifies penalty for the blood shed. (See note on Acts 20:26.) The reference is to Ezekiel 3:18, where Ezekiel is set as a spiritual watchman over the spiritual life of Israel. If any man were negligently left by Ezekiel unwarned he would die, but for the blood of his death Ezekiel should be answerable. As Paul had faithfully warned these Jews, their blood, the responsibility and penalty for their destruction, would rest upon themselves. Upon their heads, as being the object on which divine retribution would descend and rest.

V. 7. He went into the house of one named Justus-A Gentile, and preached there, though probably he still lodged with Aquila.

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.

Verses 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, 1 Corinthians 1:14, 16.

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.”

V. 8. And many hearing-The conversation of Crispus, and the preaching of Paul.

Verse 8. Crispus the chief ruler of the synagogue] This person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him.

Many of the Corinthians] Those to whom the sacred historian refers were probably Gentiles, and were the fruits of the apostle’s labours after he had ceased to preach among the Jews.

Verses 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, 1 Corinthians 1:14, 16.

8. Crispus—Their most eminent man, became a Christian with all his house. (See note on 1 Corinthians 1:14.)

Of course his secession from Judaism was a vacation of his office; and it seems probable that Sosthenes, (verse 17,) who was a leader of the party opposed to Paul, forthwith stepped into his place. He suffered the penalty of a flogging for his ambition, and perhaps became a Christian, the “Sosthenes the brother” of 1 Corinthians 1:1. Many of the Corinthians—Probably Jews and Gentiles, with a majority of the latter.

Verse 9. Then spake the Lord to Paul in the night by a vision] It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see Acts 18:10; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision.

Be not afraid] That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, Acts 2:3: I was with you in weakness, and in fear, and in much trembling.

Verses 9-11. Then spake the Lord — The Lord Jesus; in the night by a vision to Paul — Who, probably, had been discouraged in view of the learning, politeness, and grandeur of many Gentile inhabitants of the city, to whom he was to speak, so that he was, as he himself expresses it, (1 Corinthians 2:3,) among them in weakness and fear, and in much trembling; which alarms were probably much increased by the violent assaults which had been made upon him in other places, and the contempt with which he had generally been treated: Be not afraid, but speak — My gospel boldly and courageously; and hold not thy peace — Be not silent through any present discouragement or future apprehension; for I am with thee — By my powerful and gracious presence, to protect, support, and comfort thee; and no man shall set on thee to hurt thee — A promise this which was fulfilled to Paul and also to others of God’s servants; so that whatsoever troubles they met with, even when they were killed, they were not hurt, Romans 8:28, 36-39. For I have much people in this city — So he prophetically calls them that he foreknew would believe. And he continued there a year and six months — A long time! But how few souls are now gained frequently in a longer time than this by ministers of the gospel! Who is in the fault? generally both teachers and hearers. Teaching the word of God among them — It is probable this is not to be understood of the Corinthians alone, but of the inhabitants of the neighbouring parts of Achaia also. For it is reasonable to suppose that the apostle occasionally left Corinth, and went into the adjacent country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and that, having preached to the Jews and Gentiles in those cities, he returned again to Corinth. This supposition is countenanced by Paul himself, 2 Corinthians 11:10, where he intimates that he preached in the region of Achaia, and where, according to 2 Corinthians 1:1, he made many disciples.

9. Vision—At this time of trial another of the manifestations of the Lord to his faithful apostle took place to assure him of support. In that city which he had entered most specially with fear and trembling should arise the most eminent victory. (See Acts 9:12; 16:9; 22:18.)

V. 10. I am with thee: therefore fear not all the learning, politeness, grandeur, or power of the inhabitants of this city.

Speak and hold not thy peace-For thy labour shall not be in vain. For I have much people in this city-So he prophetically calls them that afterward believed.

Verse 10. No man shall set on thee] kai oudeiv epiqhsetai soi, No man shall be permitted to lay violent hands upon thee. It is very likely that the Jews had conspired his death; and his preservation was an act of the especial interposition of Divine Providence.

I have much people in this city.] en th polei tauth, In this very city: there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my Gospel as soon as thou shalt declare it unto them.

Verses 9-11. Then spake the Lord — The Lord Jesus; in the night by a vision to Paul — Who, probably, had been discouraged in view of the learning, politeness, and grandeur of many Gentile inhabitants of the city, to whom he was to speak, so that he was, as he himself expresses it, (1 Corinthians 2:3,) among them in weakness and fear, and in much trembling; which alarms were probably much increased by the violent assaults which had been made upon him in other places, and the contempt with which he had generally been treated: Be not afraid, but speak — My gospel boldly and courageously; and hold not thy peace — Be not silent through any present discouragement or future apprehension; for I am with thee — By my powerful and gracious presence, to protect, support, and comfort thee; and no man shall set on thee to hurt thee — A promise this which was fulfilled to Paul and also to others of God’s servants; so that whatsoever troubles they met with, even when they were killed, they were not hurt, Romans 8:28, 36-39. For I have much people in this city — So he prophetically calls them that he foreknew would believe. And he continued there a year and six months — A long time! But how few souls are now gained frequently in a longer time than this by ministers of the gospel! Who is in the fault? generally both teachers and hearers. Teaching the word of God among them — It is probable this is not to be understood of the Corinthians alone, but of the inhabitants of the neighbouring parts of Achaia also. For it is reasonable to suppose that the apostle occasionally left Corinth, and went into the adjacent country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and that, having preached to the Jews and Gentiles in those cities, he returned again to Corinth. This supposition is countenanced by Paul himself, 2 Corinthians 11:10, where he intimates that he preached in the region of Achaia, and where, according to 2 Corinthians 1:1, he made many disciples.

Ver. 10. I am with thee. The Lord here most graciously encourages Paul to persevere in his work by three arguments; because he was with him, because no man should hurt him, and because he had much people in Corinth. The pious jews and greeks were numerous; many were “disposed to eternal life,” and therefore the shepherd must abide by the flock.

10. I have much people—Not, as Dr. Hackett has it, “Many who are appointed to become such,” for nothing is said of any such appointment. They were not appointed to become Christians any more than all the Corinthians. In all was the same power of acceptance, and of all the same appointment to accept. Yet divine prescience foresaw who would exercise the power to accept, and styles that class, more or less, by anticipation, the Lord’s people.

V. 11. He continued there a year and six months-A long time! But how few souls are now gained in a longer time than this? Who is in the fault? Generally both teachers and hearers.

Verse 11. He continued there a year and six months] He was now confident that he was under the especial protection of God, and therefore continued teaching the word, ton logon, the doctrine of God. It is very likely, that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth.

Verses 9-11. Then spake the Lord — The Lord Jesus; in the night by a vision to Paul — Who, probably, had been discouraged in view of the learning, politeness, and grandeur of many Gentile inhabitants of the city, to whom he was to speak, so that he was, as he himself expresses it, (1 Corinthians 2:3,) among them in weakness and fear, and in much trembling; which alarms were probably much increased by the violent assaults which had been made upon him in other places, and the contempt with which he had generally been treated: Be not afraid, but speak — My gospel boldly and courageously; and hold not thy peace — Be not silent through any present discouragement or future apprehension; for I am with thee — By my powerful and gracious presence, to protect, support, and comfort thee; and no man shall set on thee to hurt thee — A promise this which was fulfilled to Paul and also to others of God’s servants; so that whatsoever troubles they met with, even when they were killed, they were not hurt, Romans 8:28, 36-39. For I have much people in this city — So he prophetically calls them that he foreknew would believe. And he continued there a year and six months — A long time! But how few souls are now gained frequently in a longer time than this by ministers of the gospel! Who is in the fault? generally both teachers and hearers. Teaching the word of God among them — It is probable this is not to be understood of the Corinthians alone, but of the inhabitants of the neighbouring parts of Achaia also. For it is reasonable to suppose that the apostle occasionally left Corinth, and went into the adjacent country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and that, having preached to the Jews and Gentiles in those cities, he returned again to Corinth. This supposition is countenanced by Paul himself, 2 Corinthians 11:10, where he intimates that he preached in the region of Achaia, and where, according to 2 Corinthians 1:1, he made many disciples.

11. A year and six months—During the period of eighteen months he founded a Church which, with all its defects of partisanship, impurity, and heresies, was one of the most eminent monuments of the divine blessing on his apostolic labours.

The Arraignment before the Proconsul Gallio, 12-17.

A new proconsul has just arrived at Corinth from Rome, and the Jewish experiment is to be made whether the Roman power cannot be called in to end Paul’s Corinthian ministry, perhaps his life.

V. 12. When Gallio was proconsul of Achaia-Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not and had no concern about it.

Verse 12. When Gallio was the deputy of Achaia] The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16, says that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achæans, when they subdued Greece, were the leaders in all the Grecian affairs see also Suetonius, in his life of Claudius, cap. xxv., and Dio Cassius, lx. 24. Edit. Reimari. Deputy] anqupateuontov, serving the office of anqupatov, or deputy: see Clark’s note on “Acts 13:7”.

Gallio] This deputy, or proconsul, was eldest brother to the celebrated Lucius Annæus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Annæus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annæus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi.

17. It was to this Gallio that Seneca dedicates his book Deuteronomy Ira. Seneca describes him as a man of the most amiable mind and manners: “Quem nemo non parum amat, etiam qui amare plus non potent; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat:” vide Senec. Præfat. ad Natural. Quæst. 4. He was of the sweetest disposition, affable to all, and beloved by every man.

Statius, Sylvar. lib. ii. 7. ver. 30, Ode on the Birthday of Lucan, says not a little in his favour, in a very few words:-

Lucanum potes imputare terris;

Hoc plus quam Senecam dedisse mundo,

Aut dulcem generasse Gallionem.

You may consider nature as having made greater efforts in producing Lucan, than it has done in producing Seneca, or even the amiable GALLIO. And brought him to the judgment seat] They had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God. Had the Jews possessed the power here, Paul had been put to death!

Verses 12, 13. When Gallio was the deputy — Greek, Galliwnov anqupateuontov, Gallio being proconsul; of Achaia — Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not, and had no concern about it! The Jews made insurrection with one accord against Paul — His great success at Corinth, and in Peloponnesus, in converting the Gentiles to the faith of Christ, provoked the Jews to the highest pitch of rage, especially when they found he led his converts to despise the institutions of Moses, by assuring them that they might be justified and saved through faith in Christ, without the use of these institutions: and brought him to the judgment-seat — Of Gallio; saying, This fellow — The author of insufferable mischiefs, here and all over the country; persuadeth men to worship God contrary to the law — It seems Paul had taught that, the law of Moses being now abrogated, men were no longer bound to worship God with sacrifices and washings, and other bodily services, but in spirit and in truth. And this doctrine being deemed contrary to the law of Moses, the unbelieving Jews, in this tumultuous manner, brought Paul, the teacher of it, before the proconsul, in order to have him punished, as one who, by opposing the law of Moses, had acted contrary to the laws of the empire, which tolerated the Jews in the exercise of their religion.

Ver. 12. When Gallio was the deputy of Achaia, now an aged, wise, and venerable man. We marvel that a man of his rank should hear causes of so little importance; but such was the character of ancient manners. Gallio, as well as his brother Mela, was brother to the great Seneca, tutor of Nero. All those three illustrious brothers, it would seem, were stoics and infidels, but unfixed and wavering in their minds. Seneca had advised Nero to put his mother Agripina to death, an action which must have grievously afflicted his conscience; and so much so, that he resolved the old Seneca should taste the bitter cup. Something presently happened, and a message was sent to the old philosopher, that he had leave to die! Seneca turned coward. Seneca delayed. Nero hearing that he was still alive, sent an officer to know how long he wished to live. On hearing that, he opened the veins of his hands and feet, and died, in his hundred and twentieth year. Jerome gives us certain letters which passed between St. Paul and Seneca, which are named by Eusebius, by Augustine, and others, and presumes that the apostle became known to that philosopher while Gallio was in power; but doubts are entertained of the authenticity of those letters. Seneca’s atheism probably contributed to the ruin of Nero, and the miseries of the empire; and yet he wavered about infidelity. He writes to Polybuis, Ne ita invideris fratri tuo, quiescit tandem liber, tandem tutus, tandem est eternus — Fruitur nunc aperto liber cœlo. “Be not so depressed about your brother; he has gained at length the place of freedom, safety, and eternal repose. He now enjoys a spacious and open heaven.”

12. Gallio—Marcus Annaeus Novatus was the brother of the celebrated philosopher, Seneca. Being, according to Roman custom, adopted into the family of the rhetorician Gallio, he assumed the name Junius Annaeus Gallio. His brother, Seneca, given him the highest character for a fascinating amiableness. “No one of mortals could be so dear even to a single friend as he was to all.” And the poet Statius gives him the epithet “sweet Gallio.” It is said, but not well authenticated, that he, like his brother Seneca, had the honour of death from the cruelty of Nero. Tacitus says, “He was appalled at the taking of his brother’s limb, and became a suppliant for his own.” Jerome states that he committed suicide A.D. 65. Deputy—(See note on Acts 13:7.) Here is disclosed another instance of Luke’s minute accuracy. Gallio was deputed by the Senate during the reign of Claudius, and was, therefore, a proconsul, as Luke says. But under the preceding reigns the ruler was sent by the emperor, and so was not a proconsul but a legatus. There is historical evidence that Gallio was in Achaia about the time of Paul’s visit, and he appears to have resigned his office on account of ill health, proclaiming that it was “a disease not of his body, but of the climate.”

Insurrection—An onset upon him. One accord—Unanimously and spontaneously; but doubtless with Sosthenes, the new president of the synagogue, at their head. Brought… judgment seat—Nothing, it would seem, but the extravagance of passion in these unhappy men could have prompted to this bold course. For the Jews as a race were under the displeasure of the emperor at this time, who had lately banished all from Rome. They could ill have anticipated that a proconsul fresh from that same Rome would be their very hearty friend.

Verse 13. Persuaded men to worship God contrary to the law.] This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of acting contrary to both laws. “He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death.”

Verses 12, 13. When Gallio was the deputy — Greek, Galliwnov anqupateuontov, Gallio being proconsul; of Achaia — Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not, and had no concern about it! The Jews made insurrection with one accord against Paul — His great success at Corinth, and in Peloponnesus, in converting the Gentiles to the faith of Christ, provoked the Jews to the highest pitch of rage, especially when they found he led his converts to despise the institutions of Moses, by assuring them that they might be justified and saved through faith in Christ, without the use of these institutions: and brought him to the judgment-seat — Of Gallio; saying, This fellow — The author of insufferable mischiefs, here and all over the country; persuadeth men to worship God contrary to the law — It seems Paul had taught that, the law of Moses being now abrogated, men were no longer bound to worship God with sacrifices and washings, and other bodily services, but in spirit and in truth. And this doctrine being deemed contrary to the law of Moses, the unbelieving Jews, in this tumultuous manner, brought Paul, the teacher of it, before the proconsul, in order to have him punished, as one who, by opposing the law of Moses, had acted contrary to the laws of the empire, which tolerated the Jews in the exercise of their religion.

13. Contrary to the law—As having infringed the law requiring every man to remain in his ancestral religion. From Gallio’s words it is clear that the indictment contained a statement of some length, not given by Luke, which he heard completely through.

Verse 14. Paul was now about to open his mouth] He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows.

If it were a matter of wrong] adikhma, Of injustice; any thing contrary to the rights of the subject.

Or wicked lewdness] radiourghma ponhron, Destructive mischief. (See Clarke’s note on “Acts 13:10”, where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state.

Reason would that I should bear with you.] kata logon an hnescomhn umwn, According to reason, or the merit of the case, I should patiently hear you.

Verses 14-16. And when Paul was now about to open his mouth — To speak in his own defence; Gallio — Sensible of the futility of the charge; said to the Jews, If it were a matter of wrong, or wicked lewdness — With which you charged the person you have now brought before me: that is, If you accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; reason would — That is, it were reasonable; that I should bear with you — In this prosecution; and even that I should exert the power with which I am invested, to punish the offender in proportion to his crime. But if it be a question of words — Greek, peri logou, concerning discourse, or doctrine; and of names, and of your law — If your accusation respect opinions taught by Paul, which ye think heretical; and whether the names of the Christ, and the Son of God, which he hath given to any one, ought to be given to that person; and whether all who worship the God of the Jews, are bound to worship him according to the rites of your law; look ye to it — These are matters which belong to yourselves, and with which, as a magistrate, I have no concern. I will be no judge of such matters — Matters so foreign to my office. The apparent coolness and contempt with which Gallio speaks of the matters in debate between Paul and the Jews does not merit commendation, but the severest censure. The names of the heathen gods, and the institutions concerning their worship and service, were fables, shadows, and deceits; but the question concerning the name of Jesus, his person, character, and offices, and the worship and service of the living and true God, is of more importance than all things else under heaven. Yet, there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it. And he drave them from the judgment-seat — Not regarding their clamorous importunity.

14. Paul… mouth—Paul was not allowed a defence, because there was no charge. Wrong—Positive crime. Lewdness—Rather, laxity; misconduct from easy carelessness, yet often arising to presumption and recklessness. O ye Jews—The repugnance of the easy and graceful literary philosopher appears in every clause. Bear with you—However severe the endurance.

V. 15. But if it be-He speaks with the utmost coolness and contempt, a question of names-The names of the heathen gods were fables and shadows. But the question concerning the name of Jesus is of more importance than all things else under heaven. Yet there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it.

Verse 15. But if it be a question of words] peri logou, Concerning doctrine and names-whether the person called Jesus be the person you call the Messiah. And of your law-any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it-settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to-decide in a case that does not concern my office. As if he had said: “The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please.” A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man’s religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man’s private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.

Verses 14-16. And when Paul was now about to open his mouth — To speak in his own defence; Gallio — Sensible of the futility of the charge; said to the Jews, If it were a matter of wrong, or wicked lewdness — With which you charged the person you have now brought before me: that is, If you accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; reason would — That is, it were reasonable; that I should bear with you — In this prosecution; and even that I should exert the power with which I am invested, to punish the offender in proportion to his crime. But if it be a question of words — Greek, peri logou, concerning discourse, or doctrine; and of names, and of your law — If your accusation respect opinions taught by Paul, which ye think heretical; and whether the names of the Christ, and the Son of God, which he hath given to any one, ought to be given to that person; and whether all who worship the God of the Jews, are bound to worship him according to the rites of your law; look ye to it — These are matters which belong to yourselves, and with which, as a magistrate, I have no concern. I will be no judge of such matters — Matters so foreign to my office. The apparent coolness and contempt with which Gallio speaks of the matters in debate between Paul and the Jews does not merit commendation, but the severest censure. The names of the heathen gods, and the institutions concerning their worship and service, were fables, shadows, and deceits; but the question concerning the name of Jesus, his person, character, and offices, and the worship and service of the living and true God, is of more importance than all things else under heaven. Yet, there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it. And he drave them from the judgment-seat — Not regarding their clamorous importunity.

15. Words—So far as the doctrines were concerned, Gallio would consider them as so much worthless words. Names—Of persons, as Moses and Jesus, which probably occurred in the statement of the prosecutors, and which Gallio would consider an mere names.

Verse 16. And he drave them from the judgment seat.] He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word aphlasen, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission.

Verses 14-16. And when Paul was now about to open his mouth — To speak in his own defence; Gallio — Sensible of the futility of the charge; said to the Jews, If it were a matter of wrong, or wicked lewdness — With which you charged the person you have now brought before me: that is, If you accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; reason would — That is, it were reasonable; that I should bear with you — In this prosecution; and even that I should exert the power with which I am invested, to punish the offender in proportion to his crime. But if it be a question of words — Greek, peri logou, concerning discourse, or doctrine; and of names, and of your law — If your accusation respect opinions taught by Paul, which ye think heretical; and whether the names of the Christ, and the Son of God, which he hath given to any one, ought to be given to that person; and whether all who worship the God of the Jews, are bound to worship him according to the rites of your law; look ye to it — These are matters which belong to yourselves, and with which, as a magistrate, I have no concern. I will be no judge of such matters — Matters so foreign to my office. The apparent coolness and contempt with which Gallio speaks of the matters in debate between Paul and the Jews does not merit commendation, but the severest censure. The names of the heathen gods, and the institutions concerning their worship and service, were fables, shadows, and deceits; but the question concerning the name of Jesus, his person, character, and offices, and the worship and service of the living and true God, is of more importance than all things else under heaven. Yet, there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it. And he drave them from the judgment-seat — Not regarding their clamorous importunity.

16. Drave them—Bid them clear the room so peremptorily as indicated ready compulsion by officers.

It is by no means so clear, as commentators represent, that Gallio does not here display more impatience than becomes his office. The tedium of a regal discussion is no good ground of a nonsuit. Perhaps he is already nervous from the climate, which ultimately sent him home an invalid. It certainly was a prima facie question whether Paul had not deserted from his national creed, requiring a discussion.

V. 17. Then they all took Sosthenes-The successor of Crispus, and probably Paul's chief accuser,

and beat him-It seems because he had occasioned them so much trouble to no purpose,

before the judgment seat-One can hardly think in the sight of Gallio, though at no great distance from him. And it seems to have had a happy effect. For Sosthenes himself was afterward a Christian, 1 Corinthians 1:1.

Verse 17. Then all the Greeks took Sosthenes] As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see Acts 18:8; and that he was known either to have embraced Christianity, or to have favoured the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, 1 Corinthians 1:1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place. And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul.

But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: oi eJllhnev, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of oi eJllhnev, three MSS., one of the eleventh, and two of the thirteenth century, have ioudaioi, the Jews; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if eJllhnev, Greeks, be the true reading,) that these Hellenes were Jews, born in a Greek country, and speaking the Greek language.

And Gallio cared for none of those things.] kai ouden toutwn qw galliwni emelen. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere.

The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; see Clarke’s note on “Acts 18:15”, yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may sag, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle’s doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents. But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favourable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to has province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, thy there should be preachers of God’s holy word who attempt to explain passages of Scripture which they do not understand. For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he willing perverts the meaning.

Verse 17. Then all the Greeks — Who were present, perceiving how little favour the Jews found from the court, and displeased with them for their turbulent, persecuting spirit, perhaps, thinking that Paul was thus insulted for the regards he had expressed for the Gentiles; took Sosthenes — The successor of Crispus, as chief ruler of the synagogue — And probably Paul’s chief accuser; and beat him — It seems, because he had occasioned them so much trouble to no purpose; before the judgment-seat — While Gallio looked an without hindering them. But though this was certainly a very irregular proceeding, Gallio cared for none of those things — Did not concern himself at all to interpose in the affair. Probably he was pleased with the indignity done by the Greeks to the chief magistrate of the Jews, whose bigoted and persecuting spirit he disliked. It seems what Sosthenes now suffered had a happy effect on him; for he afterward became a Christian.

17. All the Greeks—All the Greeks present at the court. The Greeks of this degenerate age had learned to watch their Roman arbiter’s eye with servile adulation, and to take the cue from his words. When, therefore, Gallio ordered the Jews out of his presence, these Greeks seem, without rebuke from Gallio, to have caught their ringleader and chastised him for having come into the judicial presence. But, in addition to the present unpopularity of the Jewish race, this set of Greeks here present had, probably, taken some interest in this case. They knew that the quarrel between the Jews and Paul was a Jew and Gentile strife. Without any deep sympathy with Paul’s religion, they were at any rate against the Jews in the contest. Cared for none—From the sound of the words, this seems a fine text from which to preach down indifference in religion. And, in fact, this amiable Roman philosopher, this brother of Seneca, did have before him the story of the crucified Jesus, and from indifference, nay, effeminate indifference, rejected it from examination! Still the those things of the present verse refers not so much to the religious topics as to the lawless castigation of Sosthenes by the Greeks. It was not a religious, but an official carelessness; and the text is rather a good whip for negligent magistrates who allow disorders and turbulence to go unchecked. Paul’s Return from Greece to Jerusalem, closing his Second Missionary Journey, 18-22.

The voyage lies across the AEgean to Ephesus; thence southeastward to Cesarea; thence the land route to Jerusalem.

V. 18. Paul continued many days-After the year and six months, to confirm the brethren.

Aquila having shaved his head-As was the custom in a vow, Acts 21:24 Acts

Verse 18. And Paul-tarried there yet a good while] The persecuting Jews plainly saw, from the manner in which the proconsul had conducted this business, that they could have no hope of raising a state persecution against the apostles; and the laws provided so amply for the personal safety of every Roman citizen that then were afraid to proceed any farther in their violence. It would not be unknown that Paul was possessed of the right of Roman citizenship; and therefore his person was sacred as long as he did nothing contrary to the laws.

It is probable that at this time Paul stayed, on the whole, as Corinth, about two years.

Having shorn his head in Cenchrea] But who was it that shore his head? Paul or Aquila? Some think the latter, who had bound himself by the Nazarite vow, probably before he became a Christian; and, being under that vow, his conscience would not permit him to disregard it. There is nothing in the text that absolutely obliges us to understand this action as belonging to St. Paul. It seems to have been the act of Aquila alone; and therefore both Paul and Priscilla are mentioned before Aquila; and it is natural to refer the vow to the latter. Yet there are certainly some weighty reasons why the vow should be referred to St. Paul, and not to Aquila; and interpreters are greatly divided on the subject. Chrysostom, Isidore of Seville, Grotius, Hammond, Zegerus, Erasmus, Baronius, Pearce, Wesley, and others, refer the vow to Aquila.-Jerome, Augustin, Bede, Calmet, Dodd, Rosenmuller, and others, refer it to St. Paul. Each party has its strong reasons-the matter is doubtful-the bare letter of the text determines nothing: yet I cannot help leaning to the latter opinion. Perhaps it was from feeling the difficulty of deciding which was under the vow that the Æthiopic and two Latin versions, instead of keiramenov, having shaved, in the singular, appear to have read keiramenoi, they shaved; and thus put both Paul and Aquila under the vow.

Cenchrea. This was a port on the east side of the isthmus of Corinth, opposite to the Lecheum, which was the other port on the west. And it is likely that it was at Cenchrea that St. Paul took shipping for Syria, as it would be more convenient her him, and a shorter passage to embark at Cenchrea, in order to go by the Ægean Sea to Syria, than to embark at the Lecheum, and sail down into the Mediterranean. This isthmus is generally described now as dividing the Gulf of Lepanto, on the west, from the Gulf of Engia, or Eginaon, on the east.

Verse 18. Paul after this — After these tumultuous proceedings, and the opposition that was raised against him at Corinth by the Jews; tarried there yet a good while — Greek, hmerav ikanav, many days, after the year and six months, mentioned verse 11, to confirm the brethren. And then took his leave, and sailed into Syria — That is, in order to return thither; and with him Priscilla and Aquila — His two intimate friends; having shorn his head in Cenchrea — Commentators are much divided in opinion, whether this is spoken of Aquila or Paul. Chrysostom, Grotius, Heinsius, Hammond, and Witsius, with many others, refer it to the former; but Jerome, Augustin, Beda, Calmet, Whitby, Doddridge, Dodd, and Macknight, understand it of Paul. And it seems more probable from the construction, that this clause, and the beginning of the next verse, should refer to the same person, that is, to Paul. “Aquila being left at Ephesus, and not going up to Jerusalem as Paul did, hence I conclude,” says Dr. Whitby, “that the vow was made by Paul.” Macknight’s paraphrase on the clause is, “They took ship at Cenchrea, the eastern port of Corinth, where Paul shaved his head, and thereby put a period to the duration of a vow which he had made, perhaps, on occasion of the great deliverance he had obtained, when the Jews made insurrection against him.” What sort of a vow this was we are not informed. Salmasius has justly observed, it could not be a vow of Nazariteship, for then the hair must have been burned in the temple, under the caldron in which the peace-offerings were boiled, Numbers 6:18. It was the custom, it seems, on the accomplishment of vows, for persons to shave their heads, Acts 21:23, 24.

18. Yet a good while—He was, in consequence of this decisive check imposed by the Roman power upon Jewish hostility, enabled to fill out the eighteen months of verse 11 in building probably the most powerful Church in Europe. The experiment was now settled that Europe was a true predisposed field for the Gospel. Japheth was at length to enter and dwell in the tents of Shem. Hereby Paul’s initiatory mission seemed to him fulfilled, and he turns his heart and feet back toward his native East. Shorn his head—Unquestionably it was Paul who had the vow; and not, as some commentators maintain, Aquila. By the Nazarite vow, a Jew for a period consecrated himself to God, avoiding strong drink, and allowing his hair to grow unsheared. At the end of the period he was to go to the temple, make a somewhat liberal offering, shave his head and burn the hair in the sacrificial fire, and so absolve himself from his vow, (Numbers 6:1-21.) A vow of a less sacred nature could be made for various purposes. A Jew, as an act of devotion, would vow not to trim his hair until he had safely accomplished his journey. So the Jews (Acts 23:14) vowed neither to eat or drink until they had slain Paul. By a similar custom the Greeks and Romans were accustomed, after deliverance from some great danger, to trim the head and consecrate their hair to the god who had preserved them. In modern times, the temperance pledge and the baptismal engagements are of the nature of a vow. The jurors in our modern law vow with a formal oath not to eat or drink until they have agreed upon a verdict. As the apostle’s vow ended with his embarkation for Syria, it was probably an act of self-consecration dependent upon being successfully brought to the end of his present mission in Corinth.

Dr. Wordsworth notes the difference between keiramenov, used here, which signifies to cut with shears, and xurhswntai, signifying to shave bare with a razor. It was the last of these which was done by the Nazarite at the temple to close his vow. Wordsworth suggests that Paul wore his hair long at Corinth, (where short hair was the sign of a slave,) trimmed his hair at Cenchrea for convenience, preparatory to shaving it at Jerusalem, for which purpose was his haste at verse 21. Had a vow—Rather, had had a vow.

Cenchrea—More accurately Cenchreae. Leaving Corinth, Paul would pass by a road about nine miles in length, lined by tokens of zealous paganism, to this the seaport of Corinth, in her vast trade with the East, particularly with Asia Minor, through the great city of Ephesus. The name is still retained in its modern form, Kikries, though the more educated Greek still affects to retain its ancient classical name, which is plausibly derived from the millet, kenkri, (cencri,) natively growing there. A Church was established there probably by Paul, and from thence his messenger, Phebe, bore his letter to the Romans, (Romans 16:1.) The ancient site is visible at Kalamaki, the eastern station of the modern steamboats.

Verse 19. He came to Ephesus] Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Acts 18:24, 26. EPHESUS was at the time in which St. Paul visited it, one of the most flourishing cities of Asia Minor. It was situated in that part anciently called Ionia, but now Natolia. It abounded with the most eminent orators, philosophers, &c., in the world; and was adorned with the most splendid buildings. Here was that famous temple of Diana, reputed one of the seven wonders of the world. This city is now under the dominion of the Turks, and is in a state of almost entire ruin. The temple of Minerva, which had long served as a Christian church, is now so completely ruined that its site cannot be easily determined; though some ruins of the walls are still standing, with five or six marble columns, forty feet in length, and seven in diameter, all of one piece. It still has a good harbour, and is about forty miles from Smyrna. In Chandler’s Travels in Asia Minor, some curious information is given concerning this once eminent city. His account concludes thus: “The Ephesians are now a few Greek peasants, living in extreme wretchedness, dependence, and insensibility: the representative of an illustrious people, and inhabiting the wrecks of their greatness: some beneath the vaults of the Stadium, once the crowded scene of their diversions; and some live by the abrupt precipice, in the sepulchres which received the ashes of their ancestors. Such are the present citizens of Ephesus; and such is the condition to which that renowned city has been gradually reduced. Its streets are obscured and overgrown; a herd of goats was driven to it for shelter from the sun at noon; and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre, and of the Stadium. The glorious pomp of its heathen worship is no longer remembered; and Christianity, which was there nursed by apostles, and fostered by general councils, until it increased to fulness of stature, barely lingers on, in an existence hardly visible.” Travels in Asia Minor, p. 130. Reader! This city was once the capital of Asia Minor; and its ruins alone prove that it has existed: and it was one of those seven Churches to which a letter was expressly dictated by Jesus Christ himself! Ephesus is properly no more! and the Church of Ephesus is blotted put of the map of Christianity! Be silent and adore.

Verses 19-23. And he came to Ephesus — The ship in which they sailed probably having occasion to touch there. And he entered into the synagogue, and reasoned with the Jews — Upon whom his discourse made such an impression, that they desired him to tarry longer with them — However, as his vow made it necessary that he should offer the appointed sacrifice in Jerusalem at the ensuing feast, which, according to the general opinion, was the passover, he consented not, but bade them farewell — Promising, however, if God permitted, to return again to them; and the rather, because there seemed to be a probability of preaching the gospel there with success, both to the Jews and Gentiles. And when — After a safe voyage; he had landed at Cesarea — In such good time as to be able to keep the feast in Jerusalem, according to his resolution; and had gone up and saluted the church there, and completed his vow, knowing that there was no need of his labours in that city, where there were so many apostles and chief brethren, he did not stay long there; but, after keeping the feast, went down to Antioch — In Syria, where formerly he and Barnabas had laboured so successfully in the work of the ministry. And after he had spent some time there — He set out upon another journey: for his concern for the salvation of lost mankind, and the enlargement of the kingdom of Christ, would not suffer him to rest when he could do any thing to promote these important ends; and went over the country of Galatia and Phrygia — Spending, it is supposed, about four years in these parts, including the time he stayed at Ephesus; since it is here said he went over all those countries; in order — It is probable he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he requested them to make for the saints in Judea. See 1 Corinthians 16:1.

19. Came to Ephesus—Between Corinth and Ephesus the sea route was a perpetual scene of navigation. It took usually from twelve to fifteen days, about the time of a modern steamboat trip across the Atlantic. Ephesus, the commercial capital of proconsular Asia, we shall fully notice at Acts 19:1.

Verses 19-23. And he came to Ephesus — The ship in which they sailed probably having occasion to touch there. And he entered into the synagogue, and reasoned with the Jews — Upon whom his discourse made such an impression, that they desired him to tarry longer with them — However, as his vow made it necessary that he should offer the appointed sacrifice in Jerusalem at the ensuing feast, which, according to the general opinion, was the passover, he consented not, but bade them farewell — Promising, however, if God permitted, to return again to them; and the rather, because there seemed to be a probability of preaching the gospel there with success, both to the Jews and Gentiles. And when — After a safe voyage; he had landed at Cesarea — In such good time as to be able to keep the feast in Jerusalem, according to his resolution; and had gone up and saluted the church there, and completed his vow, knowing that there was no need of his labours in that city, where there were so many apostles and chief brethren, he did not stay long there; but, after keeping the feast, went down to Antioch — In Syria, where formerly he and Barnabas had laboured so successfully in the work of the ministry. And after he had spent some time there — He set out upon another journey: for his concern for the salvation of lost mankind, and the enlargement of the kingdom of Christ, would not suffer him to rest when he could do any thing to promote these important ends; and went over the country of Galatia and Phrygia — Spending, it is supposed, about four years in these parts, including the time he stayed at Ephesus; since it is here said he went over all those countries; in order — It is probable he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he requested them to make for the saints in Judea. See 1 Corinthians 16:1.

20. Desired him to tarry—The vessel, though stopping at Ephesus, seems bound for Cesarea. Paul’s first preaching at Ephesus, as at Corinth, seems to have won the Jews. In both places the brief peace was succeeded by violent war. As cultivators of the ground for a future Church, however, Paul left Aquila and Priscilla there, (verse 19.)

21:24; Numbers 6:18.

At Cenchrea-A seaport town, at a small distance from Corinth. V. 21. I must by all means keep the feast at Jerusalem-This was not from any apprehension that he was obliged in conscience to keep the Jewish feasts; but to take the opportunity of meeting a great number of his countrymen to whom he might preach Christ, or whom he might farther instruct, or free from the prejudices they had imbibed against him. But I will return to you-So he did, Acts 19:1.

Verse 21. I must-keep this feast] Most likely the passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favourable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, Æthiopic, Armenian, and Vulgate. Griesbach leaves it in the text, with the mark of doubtfulness; and Professor White, in his Crisews, says, probabiliter delenda. Without this clause the verse will read thus: But he bade them farewell, saying, I will return again unto you, if God will. And this he did before the expiration of that same year, Acts 19:1, and spent three years with them, Acts 20:31, extending and establishing the Church at that place.

Verses 19-23. And he came to Ephesus — The ship in which they sailed probably having occasion to touch there. And he entered into the synagogue, and reasoned with the Jews — Upon whom his discourse made such an impression, that they desired him to tarry longer with them — However, as his vow made it necessary that he should offer the appointed sacrifice in Jerusalem at the ensuing feast, which, according to the general opinion, was the passover, he consented not, but bade them farewell — Promising, however, if God permitted, to return again to them; and the rather, because there seemed to be a probability of preaching the gospel there with success, both to the Jews and Gentiles. And when — After a safe voyage; he had landed at Cesarea — In such good time as to be able to keep the feast in Jerusalem, according to his resolution; and had gone up and saluted the church there, and completed his vow, knowing that there was no need of his labours in that city, where there were so many apostles and chief brethren, he did not stay long there; but, after keeping the feast, went down to Antioch — In Syria, where formerly he and Barnabas had laboured so successfully in the work of the ministry. And after he had spent some time there — He set out upon another journey: for his concern for the salvation of lost mankind, and the enlargement of the kingdom of Christ, would not suffer him to rest when he could do any thing to promote these important ends; and went over the country of Galatia and Phrygia — Spending, it is supposed, about four years in these parts, including the time he stayed at Ephesus; since it is here said he went over all those countries; in order — It is probable he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he requested them to make for the saints in Judea. See 1 Corinthians 16:1.

Ver. 21-23. He sailed from Ephesus, landed at Cæsarea, and when he had gone up to Jerusalem and saluted the church, and had recited to them what God had wrought in all the Grecian provinces, as he had in chapter 15., related the work in all Proconsular Asia, he took his grand northern circuit to visit the churches in Antioch, Galatia, and Phrygia, and then, as in ver.

21. I must… Jerusalem—This entire clause is found wanting in a number of the best manuscripts; but it is sufficiently sustained to be retained in the text. Paul’s promise to return was fulfilled soon after. Sailed—It is uncertain whether in the same or another ship. The same route was pursued in Paul’s return from his third journey, (Acts 21:1-8,) where see notes.

V. 22. And landing at Cesarea, he went up-Immediately to Jerusalem; and saluted the Church-Eminently so called, being the mother Church of Christian believers: and having kept the feast there, he went down from thence to Antioch.

Verse 22. Landed at Cæsarea] This must have been Cæsarea in Palestine. Gone up] To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word anabainw, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. GO ye UP unto this feast; I GO not UP yet, John 7:8. But when his brethren were GONE UP, then WENT he also UP unto the feast, John 7:10. There were certain Greeks-that CAME UP to worship, John 12:20. St. Paul himself uses a similar form of expression. There are yet but twelve days since I WENT UP to Jerusalem, for to worship, Acts 24:11. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country.

Saluted the Church] That is, the Church at Jerusalem, called emphatically THE CHURCH, because it was the FIRST Church-the MOTHER, or APOSTOLIC Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, &c. Therefore, even this last was only a daughter Church, when in its purest state. Went down to Antioch.] That is, Antioch in Syria, as the word is generally to be understood when without addition, so Cæsarea is always to be understood Cæsarea in Palestine, when without the addition of Philippi.

Verses 19-23. And he came to Ephesus — The ship in which they sailed probably having occasion to touch there. And he entered into the synagogue, and reasoned with the Jews — Upon whom his discourse made such an impression, that they desired him to tarry longer with them — However, as his vow made it necessary that he should offer the appointed sacrifice in Jerusalem at the ensuing feast, which, according to the general opinion, was the passover, he consented not, but bade them farewell — Promising, however, if God permitted, to return again to them; and the rather, because there seemed to be a probability of preaching the gospel there with success, both to the Jews and Gentiles. And when — After a safe voyage; he had landed at Cesarea — In such good time as to be able to keep the feast in Jerusalem, according to his resolution; and had gone up and saluted the church there, and completed his vow, knowing that there was no need of his labours in that city, where there were so many apostles and chief brethren, he did not stay long there; but, after keeping the feast, went down to Antioch — In Syria, where formerly he and Barnabas had laboured so successfully in the work of the ministry. And after he had spent some time there — He set out upon another journey: for his concern for the salvation of lost mankind, and the enlargement of the kingdom of Christ, would not suffer him to rest when he could do any thing to promote these important ends; and went over the country of Galatia and Phrygia — Spending, it is supposed, about four years in these parts, including the time he stayed at Ephesus; since it is here said he went over all those countries; in order — It is probable he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he requested them to make for the saints in Judea. See 1 Corinthians 16:1.

Ver. 21-23. He sailed from Ephesus, landed at Cæsarea, and when he had gone up to Jerusalem and saluted the church, and had recited to them what God had wrought in all the Grecian provinces, as he had in chapter 15., related the work in all Proconsular Asia, he took his grand northern circuit to visit the churches in Antioch, Galatia, and Phrygia, and then, as in ver.

22. Cesarea—(See notes on Acts 8:40.) Gone up—To the English reader it would appear that these words express Paul’s going from the port up into the city of Cesarea, instead of his going up from Cesarea to Jerusalem. So it appeared to earlier readers; for that construction is the probable reason with the ancient copyists for leaving out the first clause of verse 21. They recognised no actual visit to Jerusalem, and so blotted out Paul’s expressed intention to visit it. But the following phrase, went down to Antioch, would not be used of a journey from Cesarea to Antioch. As ancient capitals were built on high grounds for purposes of defence, the phrase go up to them became stereo-typed. (See Revelation 20:9, and note on 11:2.) This assumes that the clause in ver. 21 is genuine, and that Luke presupposes that this going up is the fulfilment of that promise. Saluted the church—We infer that nothing of consequence, to Paul personally or to the Church generally, took place when Paul made this visit to Jerusalem. Went down to Antioch—The end, as the beginning, of his second missionary tour of somewhat less than three years. IV. PAUL’S THIRD MISSION from Antioch to and through Ephesus and Greece, thence back by Asian and Syrian coasts to Jerusalem, 18:23 to 21:17.

About autumn of A.D. 54, leaving Antioch, Paul commences revisitation of the country of Galatia and Phrygia, confirming the Churches. Thence, after spending a ministry of three years in Ephesus, he journeys through Macedonia into southern Greece, where he spends three winter months at his farthest point, the city of Corinth. Returning, he passes through Macedonia, and, embarking at Philippi, crosses over to Troas. Thence by sea he skirts by the coasts of Asia Minor, through the AEgean isles, and, crossing the Mediterranean, comes to Tyre, Ptolemais, and Cesarea, and thence by land to Jerusalem. It occupied a period not far, more or less, from four years.

V. 23. He went over the country of Galatia and Phrygia-It is supposed, spending about four years therein, including the time he stayed at Ephesus.

Verse 23. Went over all the country of Galatia and Phrygia] Both were provinces of Asia Minor: see Clarke on “Acts 2:10”. In order] kaqexhv, A word peculiar to St. Luke; see his Gospel, Luke 1:3; 8:1; and his history of the Acts, Acts 3:24; 11:4, and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from kata, according to, and exh, order, as opposed to confusion, indistinctness, &c. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, (Acts 18:22,) it was his fourth journey thither; and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned Acts 9:26; his second, Acts 11:30; his third, Acts 15:4; and his fourth, Acts 18:22, the place above.

Verses 19-23. And he came to Ephesus — The ship in which they sailed probably having occasion to touch there. And he entered into the synagogue, and reasoned with the Jews — Upon whom his discourse made such an impression, that they desired him to tarry longer with them — However, as his vow made it necessary that he should offer the appointed sacrifice in Jerusalem at the ensuing feast, which, according to the general opinion, was the passover, he consented not, but bade them farewell — Promising, however, if God permitted, to return again to them; and the rather, because there seemed to be a probability of preaching the gospel there with success, both to the Jews and Gentiles. And when — After a safe voyage; he had landed at Cesarea — In such good time as to be able to keep the feast in Jerusalem, according to his resolution; and had gone up and saluted the church there, and completed his vow, knowing that there was no need of his labours in that city, where there were so many apostles and chief brethren, he did not stay long there; but, after keeping the feast, went down to Antioch — In Syria, where formerly he and Barnabas had laboured so successfully in the work of the ministry. And after he had spent some time there — He set out upon another journey: for his concern for the salvation of lost mankind, and the enlargement of the kingdom of Christ, would not suffer him to rest when he could do any thing to promote these important ends; and went over the country of Galatia and Phrygia — Spending, it is supposed, about four years in these parts, including the time he stayed at Ephesus; since it is here said he went over all those countries; in order — It is probable he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he requested them to make for the saints in Judea. See 1 Corinthians 16:1.

Ver. 21-23. He sailed from Ephesus, landed at Cæsarea, and when he had gone up to Jerusalem and saluted the church, and had recited to them what God had wrought in all the Grecian provinces, as he had in chapter 15., related the work in all Proconsular Asia, he took his grand northern circuit to visit the churches in Antioch, Galatia, and Phrygia, and then, as in ver.

23. Some time there—A brief visit of respect suffices for Jerusalem; but some time of residence indicates that the apostle is at home in Antioch. Galatia—”We may suppose,” says Dr. Hackett, “that Paul went first to Tarsus, thence in a northwestern direction through Galatia, and then, turning to the southwest, passed through Phrygia, and so on to Ephesus. That course accounts for Luke’s naming Galatia before Phrygia instead of the order of Acts 16:6.” (See map.)

1. Apollos at Ephesus and Corinth, 24-28.

This passage, though a pleasing episode, contributes material information for the main history.

V. 24. An eloquent man, mighty in the Scriptures-Of the Old Testament. Every talent may be of use in the kingdom of God, if joined with the knowledge of the Scriptures and fervour of spirit.

Verse 24. A certain Jew named Apollos] One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezæ, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.

Born at Alexandria] This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31°. 10’. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra’s Needle; and the no less famous column, called Pompey’s Pillar. This city exhibits but very slender remains of its ancient splendour.

An eloquent man] Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.

Mighty in the Scriptures] Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.

Verses 24-26. And a certain Jew, &c. — While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a Jew, named Apollos — A native of Alexandria in Egypt; an eloquent man, and mighty in the Scriptures — Namely, those of the Old Testament. Observe, reader, every talent may be of use in the kingdom of Christ, if joined with the knowledge of the Scriptures, and fervour of spirit. Now this man was instructed — Though not perfectly; in the way of the Lord — In the doctrine of Christ; and being fervent in spirit — That is, earnestly desirous of promoting the progress of truth, and the conversion of souls; he spake and taught diligently — Greek, akribwv, accurately, or with exactness, according to the best light he had; knowing only the baptism of John — That is, what John taught those whom he baptized, namely, the nature and necessity of repentance toward God, and faith in a Messiah shortly to appear. It is thought he had heard John the Baptist preach, and had become his disciple in Judea: if so, as John was beheaded more than twenty years before this time, and as Apollos seems to have had little or no knowledge of the Christians, it is probable he had not remained in Judea, but had returned to Alexandria, his native city, after he had been baptized by John, and had continued there till nearly the time of his coming to Ephesus. Hence he had had no opportunity of being fully acquainted with the doctrines of the gospel, as delivered by Christ and his apostles. And he began to speak boldly in the synagogue — Pleading the cause of God and real vital religion with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for their vices, which were so commonly practised among them, and showing the vanity of those hopes which, as the seed of Abraham, and the disciples of Moses, they were so ready to entertain. Whom when Aquila and Priscilla — Being then at Ephesus; had heard — Perceiving that he manifested an upright mind, and great zeal for the worship and service of the living and true God; they took him unto them — Probably to their house; and expounded to him the way of God more perfectly — By informing him that Jesus of Nazareth was the Christ, whose coming John had announced, and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well-instructed Christians, who, during Paul’s abode with them, had gained a perfect knowledge of the gospel, doubtless gave Apollos a particular account of the supernatural conception and birth, of the doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him that he had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.

24, came to Ephesus again. Old Phrygia is not in the map of Paul’s travels, because the Romans had divided it into smaller provinces, as stated in chap. 16:6. What a journey; a third journey of two thousand miles! We can only repeat our regrets that we have no journal of a man, who in labours was more abundant than all his brethren. But after the churches were once planted, his labours in preaching, and his pastoral discipline might have much similarity of character. Nevertheless, a journal of Paul would be in estimation above all gems. Usher places this journey in the fifty fifth year of Christ.

Ver. 24. A certain jew, named Apollos, born at Alexandria. There was in Ephesus a little synagogue of John’s disciples, who did not forsake judaism, but kept up the institutions of John the baptist. This young man, it is likely, had joined them, or some branch of John’s disciples in some other city, as in the following chapter. To him the good family showed the old testament full of Christ, as first predicted to suffer for our sins, and then to enter into his glory: Acts 17:3.

24. Apollos—Contracted from Apollonius, the adjective of Apollo. Alexandria—The city of Alexandria, the birthplace of Apollos, was built near the mouth of the Nile by Alexander the Great, and was intended by that comprehensive genius for a union-point of the eastern and western nations, a centre of the blended civilizations of the earth. The Jews boast that their nation enjoyed his personal favour owing to his having been shown the prophecies of Daniel predicting his great career. Certain it is that they were endowed with the fullest privileges of citizenship, and the fullest enjoyment of their religious rights, in this splendid and liberal capital. The land of their ancient bondage, Egypt, was now the home of their preeminent freedom. Here was made that translation of the Hebrew Scriptures called the Septuagint. Here Philo, the Greekish Jew, wrote those reflections upon the Hebrew Scriptures which prepared the minds of the Hellenists of various sections for the forms of thought presented in Christianity. Similarly our Apollos, an earnest Jew, imbued with the influence of Greek refinement, and trained under the teachings of Grecian rhetoric, would possess an eminent power of handling Christian truth with a pleasing and powerful effect. Eloquent—The Greek word often signifies learned; but that being implied in the clause that follows, the word must refer to his power of oratory. Mighty—It is not merely said that he knew the Scriptures, but he was mighty in bringing out their force impressively upon the hearts of men. The truths burning in his own heart fired the hearts of others. Came to Ephesus—Probably from Alexandria; from the great capital of Africa to a great capital of Asia.

V. 25. This man had been instructed-Though not perfectly, in the way of the Lord-In the doctrine of Christ. Knowing only the baptism of John-Only what John taught those whom he baptized, namely, to repent and believe in a Messiah shortly to appear.

Verse 25. This man was instructed in the way of the Lord] kathchmenov; He was catechized, initiated, in the way, the doctrine, of Jesus as the Christ.

Being fervent in the spirit] Being full of zeal to propagate the truth of God, he taught diligently, akribwv accurately, (so the word should be translated,) the things of Christ as far as he could know them through the ministry of John the Baptist; for it appears he knew nothing more of Christ than what John preached. Some suppose we should read ouk, not, before akribwv, correctly, or accurately, because it is said that Aquila and Priscilla expounded the way of the Lord, akribesteron, more perfectly, rather more accurately; but of this emendation there is not the slightest necessity; for surely it is possible for a man to teach accurately what he knows; and it is possible that another, who possesses more information on the subject than the former, may teach him more accurately, or give him a larger portion of knowledge. Apollo knew the baptism of John; but he knew nothing farther of Jesus Christ than that baptism taught; but, as far as he knew, he taught accurately. Aquila and Priscilla were acquainted with the whole doctrine of the Gospel: the doctrine of Christ dying for our sins, and rising again for our justification; and in this they instructed Apollo; and this was more accurate information than what he had before received, through the medium of John’s ministry.

Verses 24-26. And a certain Jew, &c. — While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a Jew, named Apollos — A native of Alexandria in Egypt; an eloquent man, and mighty in the Scriptures — Namely, those of the Old Testament. Observe, reader, every talent may be of use in the kingdom of Christ, if joined with the knowledge of the Scriptures, and fervour of spirit. Now this man was instructed — Though not perfectly; in the way of the Lord — In the doctrine of Christ; and being fervent in spirit — That is, earnestly desirous of promoting the progress of truth, and the conversion of souls; he spake and taught diligently — Greek, akribwv, accurately, or with exactness, according to the best light he had; knowing only the baptism of John — That is, what John taught those whom he baptized, namely, the nature and necessity of repentance toward God, and faith in a Messiah shortly to appear. It is thought he had heard John the Baptist preach, and had become his disciple in Judea: if so, as John was beheaded more than twenty years before this time, and as Apollos seems to have had little or no knowledge of the Christians, it is probable he had not remained in Judea, but had returned to Alexandria, his native city, after he had been baptized by John, and had continued there till nearly the time of his coming to Ephesus. Hence he had had no opportunity of being fully acquainted with the doctrines of the gospel, as delivered by Christ and his apostles. And he began to speak boldly in the synagogue — Pleading the cause of God and real vital religion with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for their vices, which were so commonly practised among them, and showing the vanity of those hopes which, as the seed of Abraham, and the disciples of Moses, they were so ready to entertain. Whom when Aquila and Priscilla — Being then at Ephesus; had heard — Perceiving that he manifested an upright mind, and great zeal for the worship and service of the living and true God; they took him unto them — Probably to their house; and expounded to him the way of God more perfectly — By informing him that Jesus of Nazareth was the Christ, whose coming John had announced, and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well-instructed Christians, who, during Paul’s abode with them, had gained a perfect knowledge of the gospel, doubtless gave Apollos a particular account of the supernatural conception and birth, of the doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him that he had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.

25. Way of the Lord—Of the Lord, not of Jesus, but, according to the Old Testament, of Jehovah. So John was to prepare the way of the Lord=Jehovah. Apollos had not yet distinctly learned of Jesus. Knowing only… John—In his native Alexandria, perhaps, some disciple of John, having left Judea before the zenith of Jesus’ ministry, may have unfolded to him the truths with which John had shaken the multitudes of Israel. The kingdom of God is at hand; the prophetic period for the Coming One is expiring; the world spiritually, and perhaps physically, is to be destroyed and renewed. With such truths and bold conceptions, Apollos’ oratory no doubt, like that of John, could sway the multitudes.

V. 26. He spake-Privately; and taught publicly. Probably he returned to live at Alexandria, soon after he had been baptized by John; and so had no opportunity of being fully acquainted with the doctrines of the Gospel, as delivered by Christ and his apostles.

And explained to him the way of God more perfectly-He who knows Christ, is able to instruct even those that are mighty in the Scriptures.

Verse 26. They took him unto them] This eloquent man, and mighty in the Scriptures, who was even a public teacher, was not ashamed to be indebted to the instructions of a Christian woman, in matters that not only concerned his own salvation, but also the work of the ministry, in which he was engaged. It is disgraceful to a man to be ignorant, when he may acquire wisdom; but it is no disgrace to acquire wisdom from the meanest person or thing. The adage is good: Despise not advice, even of the meanest: the gaggling of geese preserved the Roman state.

Verses 24-26. And a certain Jew, &c. — While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a Jew, named Apollos — A native of Alexandria in Egypt; an eloquent man, and mighty in the Scriptures — Namely, those of the Old Testament. Observe, reader, every talent may be of use in the kingdom of Christ, if joined with the knowledge of the Scriptures, and fervour of spirit. Now this man was instructed — Though not perfectly; in the way of the Lord — In the doctrine of Christ; and being fervent in spirit — That is, earnestly desirous of promoting the progress of truth, and the conversion of souls; he spake and taught diligently — Greek, akribwv, accurately, or with exactness, according to the best light he had; knowing only the baptism of John — That is, what John taught those whom he baptized, namely, the nature and necessity of repentance toward God, and faith in a Messiah shortly to appear. It is thought he had heard John the Baptist preach, and had become his disciple in Judea: if so, as John was beheaded more than twenty years before this time, and as Apollos seems to have had little or no knowledge of the Christians, it is probable he had not remained in Judea, but had returned to Alexandria, his native city, after he had been baptized by John, and had continued there till nearly the time of his coming to Ephesus. Hence he had had no opportunity of being fully acquainted with the doctrines of the gospel, as delivered by Christ and his apostles. And he began to speak boldly in the synagogue — Pleading the cause of God and real vital religion with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for their vices, which were so commonly practised among them, and showing the vanity of those hopes which, as the seed of Abraham, and the disciples of Moses, they were so ready to entertain. Whom when Aquila and Priscilla — Being then at Ephesus; had heard — Perceiving that he manifested an upright mind, and great zeal for the worship and service of the living and true God; they took him unto them — Probably to their house; and expounded to him the way of God more perfectly — By informing him that Jesus of Nazareth was the Christ, whose coming John had announced, and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well-instructed Christians, who, during Paul’s abode with them, had gained a perfect knowledge of the gospel, doubtless gave Apollos a particular account of the supernatural conception and birth, of the doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him that he had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.

26. Began—Opened his ministry in Ephesus after he came. Expounded… more perfectly—The Greek word for diligently in verse 25 more properly signifies accurately. The same Greek word here is used in the comparative. But if Apollos preached accurately at first, how could he be taught to preach more accurately? The first accuracy, we suppose, was the proper accuracy of a Johnite; than which the accuracy of a Christian was more accurate.

Aquila and Priscilla unfolded to Apollos the wonderful fact of a Messiah already come. They gave him the history of the incarnation, the miracles, the crucifixion, the resurrection, the ascension, the pentecostal affusion, and the commission to convert the world. This pupil was soon superior to his teachers. Aquila and Priscilla remained at Ephesus long enough to salute Paul on his return to that city, and to have him send their salutations thence to the Church at Corinth in the first epistle, (1 Corinthians 16:19.) The faithful pair had a “Church in their house.” Afterward, (Romans 16:3,) residing at Rome, they are greeted by the apostle himself as having been ready to sacrifice their lives to his, as worthy the thanks of all the Gentile Churches, and as still possessing a “Church in their house.” Again they return to Ephesus, and are again greeted by the great apostle. (2 Timothy 4:19.) This is their last New Testament record; but tradition reports their martyrdom by the axe.

V. 27. Who greatly helped through grace-It is through grace only that any gift of any one is profitable to another.

Them that had believed-Apollos did not plant, but water. This was the peculiar gift which he had received. And he was better able to convince the Jews, than to convert the heathens.

Verse 27. When he was disposed to pass into Achaia] There is a very long and important addition here in the Codex Bezæ, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, &c. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezæ.

Which had believed through grace.] These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed; and it was through grace that Apollo was enabled to help them much.

The words dia thv caritov, through grace, are wanting in the Codex Bezæ, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, 1 Corinthians 3:6: Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.

Verses 27, 28. And when — Having received this more perfect instruction in the Christian faith; he was disposed to pass into Achaia — That he might preach the word at Corinth, and other places in that province; the brethren — Of Ephesus; wrote, exhorting the disciples there to receive him — With all affection and respect, as a person whose character well deserved it. And when he was come — To Corinth; he helped them much which had believed — Was eminently serviceable in edifying and confirming those who had embraced the gospel; (for Apollos did not plant, but water; which was the peculiar gift he had received;) through grace — Through which only any gift of any one is rendered profitable to another. For he mightily convinced the Jews — Which, from his great knowledge of the Scriptures, he was better able to do than to convert the heathen. Greek, eutonwv toiv Ioudaioiv diakathlegceto, he strongly, or vehemently, confuted the Jews; and that not only in private converse, but by public preaching; showing by the Scriptures — By appealing to many striking passages of them, which he quoted; that Jesus was Christ — The true and only Messiah; and that the salvation of men, of the Jews as well as Gentiles, depended upon their receiving and submitting to him. It seems Apollos tarried some time at Corinth, and became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, (1 Corinthians 3:6,) I have planted, Apollos watered.

27. Disposed… Achaia—The narrative of his teachers seems to have inspired his fervent spirit to visit the scenes where they had heard Paul preach Jesus, and witnessed his founding a holy Church. Helped… through grace—Those who at first had believed through grace, were now helped by human aid to persevere in faith.

Verse 28. He mightily convinced the Jews] eutonwv diakathlegceto; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves killed, and the rest scattered over the face of the earth.

1. THE Christian religion did not hide itself in corners and obscure places at first, in order, privately, to get strength, before it dared to show itself publicly. Error, conscious of its weakness, and that its pretensions cannot bear examination, is obliged to observe such a cautious procedure. With what caution, circumspection, and privacy, did Mohammed propose his new religion! He formed a party by little and little, in the most private manner, before he ventured to exhibit his pretensions openly. Not so Christianity: it showed itself in the most public manner, not only in the teaching of Christ, but also in that of the apostles. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place; and in the most public manner taught and worked miracles. JERUSALEM, the seat of the doctors, the judge of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were, therefore, not afraid to have their cause tried by the most rigid test of Scripture; and in the very place, too, where that Scripture was best understood.

2. When the same apostles. carried this Gospel to heathen countries, did they go to the villages, among the less informed or comparatively ignorant Greeks, in order to form a party, and shield themselves by getting the multitude on their side? No! They went to Cæsarea, to Antioch, to Thessalonica, to ATHENS, to CORINTH, to EPHESUS; to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them to nothing could they have been proved to be impostors, or had they not been under the immediate protection of Heaven! Hence it is evident that these holy men feared no rational investigation of their doctrines, for they taught them in the face of the most celebrated schools in the universe!

3. They preached Christ crucified in JERUSALEM, where it was the most solemn interest of the Jews to disprove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, in Athens, in Corinth, and in Ephesus, where idolatry existed in the plenitude of its power; and where all its interests required it to make the moat desperate and formidable stand against those innovators. What but the fullest confidence of the truth of what they preached, the fullest conviction of the Divinity of their doctrine, and the supernatural influence of God upon their souls, could ever have induced these men to preach Christ crucified, either at Jerusalem, or at Athens? I scruple not to assert that the bold, public manner in which the apostles preached the Gospel, among the Jews and Greeks, is a most incontestable proof of the conviction they had of its truth; and the success with which they were favoured is a demonstration that what they preached as truth God proved to be the truth, by stretching forth his hand to heal, and causing signs and wonders to be wrought in the name of the holy child Jesus. This is an additional proof of the sincerity of the apostles, and of the truth of Christianity. If Paul and Peter, Barnabas and Silas, had not had the fullest persuasion that their doctrine was of God, they would never have ventured to propose it before the Sanhedrin in JERUSALEM, the literati of CORINTH, and the Stoics and inexorable judges of the Areopagus at ATHENS.

4. We may be surprised to find that, even among the Jews as well as the Gentiles, there were persons who used curious arts. Those were inexcusable; these were to be pitied. Blind as every man is by nature, yet he is conscious that without supernatural assistance he can neither secure the good he needs, nor avoid the evil he fears: therefore, he endeavours to associate to himself the influence of supernatural agents, in order to preserve him in safety, and make him happy. Thus forsaking and forgetting the fountain of living water, he hews out to himself cisterns that can hold no water. The existence of magical arts and incantations, whether real or pretended, prove the general belief of the existence of a spiritual world, and man’s consciousness of his own weakness, and his need of supernatural help. When shall the eye be directed solely to HIM from whom alone true help can come, by whom evil is banished, and happiness restored!

ACTS

Verses 27, 28. And when — Having received this more perfect instruction in the Christian faith; he was disposed to pass into Achaia — That he might preach the word at Corinth, and other places in that province; the brethren — Of Ephesus; wrote, exhorting the disciples there to receive him — With all affection and respect, as a person whose character well deserved it. And when he was come — To Corinth; he helped them much which had believed — Was eminently serviceable in edifying and confirming those who had embraced the gospel; (for Apollos did not plant, but water; which was the peculiar gift he had received;) through grace — Through which only any gift of any one is rendered profitable to another. For he mightily convinced the Jews — Which, from his great knowledge of the Scriptures, he was better able to do than to convert the heathen. Greek, eutonwv toiv Ioudaioiv diakathlegceto, he strongly, or vehemently, confuted the Jews; and that not only in private converse, but by public preaching; showing by the Scriptures — By appealing to many striking passages of them, which he quoted; that Jesus was Christ — The true and only Messiah; and that the salvation of men, of the Jews as well as Gentiles, depended upon their receiving and submitting to him. It seems Apollos tarried some time at Corinth, and became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, (1 Corinthians 3:6,) I have planted, Apollos watered.

28. Mightily convinced—Nervously, or energetically and completely, refuted. Publicly—Whether in synagogue, church-apartment, or agora. So popular was Apollos that a party arose with the motto, “I am of Apollos.” The partisan spirit was only in the narrow partisans, not in the noble leaders. Apollos was with Paul, or near him, at Ephesus, when he wrote the first Epistle to the Corinthians, (1 Corinthians 16:12,) about A.D.

57. He declined, or rather deferred, then to go, according to Paul’s wish, to Corinth. Paul requests Titus (Titus 3:13) to “bring Zenas the lawyer and Apollos” to him. This is the last mention of Apollos in the New Testament; but tradition makes him Bishop of Cesarea. From the smooth style and the tinge of Alexandrianism in the Epistle to the Hebrews, some eminent scholars, among them Luther, Tholuck, and Alford, have plausibly suggested that its author was not Paul, but Apollos.