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Act_18:1-17
Act_18:2-3. a. And found … tentmakers.—Aquila and Priscilla had quite recently come from Italy to Corinth ( ðñïòöÜôùò , nuperrime). They had doubtless resided in the city of Rome, as the cause of their departure from Italy is here traced to the banishment of the Jews from Rome. According to the passage before us, Claudius had commanded all the Jews by an edict to leave that city. This statement agrees with the well-known words of Suetonius: Judæos impulsore Chresto assidue tumultuantes Roma expulit (Claud. 25.); but it appears to be in conflict with the account given by Dio Cassius, 60. 6., viz., that Claudius did not expel ( ïὐê ἐîÞëóå ) the Jews, as such a measure seemed, in view of their large numbers, to be hazardous, but simply prohibited their assemblies. But there is no reason to assume that the present passage and that in Suetonius refer to precisely the same period of time of which Dio Cassius is speaking, and we have, consequently, the confirmatory statement of at least one witness. [Meyer supposes that the imperial act to which Dio Cassius refers, preceded the edict mentioned by Luke and Suetonius.—Tr.]. We learn, however, from a subsequent chapter (Acts 28.), that Jews and Christians soon afterwards again established themselves in Rome.
b. And came unto them.—Paul visited ( ðñïòῆëèåí ) these persons, who had come from Italy, and abode in their house, as his occupation was the same as that of Aquila; he accordingly worked with the latter as a óêçòïðïéüò , a tentmaker. It has often been supposed that this word necessarily indicated the manufacture of tent-cloth [weaving], especially of the Cilician hair-cloth, made of goats’ hair (cilicium), which was at that time a favorite material in the construction oftents. But the word óêçòïðïéüò indicates not the manufacture of the material, but the act of converting it into tents (Chrysostom: ïêçíïῤñ ́ Üöò ).—It may here be remarked that we are indebted to the present passage for our knowledge of an interesting fact, viz., the particular branch of trade with which Paul was acquainted, as his own Epistles (e. g., 1Co_4:12; 1Th_2:9; 2Th_3:8 [and comp. Act_20:34]) merely state the general fact that he was accustomed to support himself by his own manual labor. [It was a rule among the Jews, which their high respect for trade in all its forms sufficiently explains, that boys, including the sons of the Rabbins, should learn a trade. “What is commanded of a father towards his son?” asks a Talmudic writer. “To circumcise him, to teach him the law, to teach him a trade.” (Meyer, ad loc.; Conyb. and H. Vol. 1. p. 51. London, 1854.—Tr.]
Act_18:4-6. And he reasoned [discoursed] in the synagogue.—Even at this early period the apostle neglected no opportunity which presented itself for preaching the Gospel; but he restricted himself to the sabbath-days, and, with regard to the locality, to the synagogue, where, however, he was enabled to proclaim the truth in Christ, not only to Jews, but also to those Greeks who attended the public worship. He was animated by a sincere desire to convince them ( ἔðåéèåí ). The result, however, is not yet stated here; the first notice of it occurs in Act_18:6.—But after Silas and Timotheus had come from Macedonia (comp. Act_17:14 ff; 1Th_1:1; 1Th_3:6), a crisis occurred. Óõíåß÷åôï ôῷ ëüãù [see above, note 4, appended to the text.—Tr.] may be taken either in the middle or the passive voice; in the former case, the sense would be: instabat verbo (Vulg.), totus occupabatur, i.e., he devoted himself to, or occupied himself earnestly with, the doctrine (Kuinoel, de Wette, Baumgarten, Lange, Ewald, p. 481); if taken as a passive verb, the sense would be: he was severely tried, assailed, in reference to the doctrine (Meyer, 2d edition). The New Testament usus loquendi is unquestionably in favor of the interpretation which assigns a strictly passive sense to óõíÝ÷åóèáé . But óõíåß÷åôï is also taken in a passive sense, if it be thus understood: he was impelled in reference to the word, he was entirely absorbed, engrossed by, the doctrine (Meyer, 3d edition); the word óõíåß÷åôï refers, according to this interpretation, not to adversaries, but to the inward impulse of his own mind [substantially agreeing—says Meyer—with the interpretation adopted by the Vulgate, etc., as stated above.—Tr.].—But the Jews now began to oppose and blaspheme, in consequence of which conduct the apostle was induced to sever all the ties which connected him with the synagogue. ʼ Åêôéáî . ôὰ ἱìÜôéá , i.e., he shook the dust out of his garments, as, Act_13:51, he shook off the dust of his feet—in each case the act was a sign of renunciation so complete, that not even the slightest particle should continue to adhere as a bond of union.—The brief but energetic terms of the denunciation: ôὸ áῖ ̓ ìá — ὑìῶí [with which comp. Eze_33:4. Sept.—Tr.], imply that the bloody end, the inevitable divine punishment, will, as he hopes, befall them personally ( êåöáëÞí ) and not others. Êáèἁñüò , which, as conveying the leading thought, stands first in the clause, refers primarily to these words, viz., ôὸ áῖ ̓ ìá — ὑìῶí , in the sense: I am pure, free from guilt and responsibility, although you perish. [See the text, Act_18:6, above; the punctuation in Luther’s and Lechler’s German translation, differs from that of the English Version. Alford prefers the former, and says: “I have adopted the punctuation of Lachmann, erasing the colon after ἐãþ , i.e., I shall henceforth with a pure conscience go to the Gentiles.”—Tr.]
Act_18:7-8.—And he departed thence.— ÌåôáâÜò , i.e., he passed over to another house, contiguous to the synagogue, and belonging to a Gentile proselyte, whose name was Justus [of whom nothing is known, except that he was a proselyte, which fact is indicated, as elsewhere, by óåâüìåíïò .—Tr.]. This rupture of Paul’s connection with the synagogue, led to an internal decision on the part of a ruler named Crispus. [“It may be presumed (from his office) that he was a man of learning and high character—Paul baptized him with his own hand. 1Co_1:14.” (Conyb. and H. I. 430.—Tr.]. And from this period many of the pagan inhabitants of the city (for they alone can be meant by Êïñéíèßùí ), who were hearers in the new place of assembly, became believers, and were baptized.
Act_18:9-10.—Then spake the Lord … by a vision.—The appearance by night of Jesus, who addressed words of encouragement to the apostle, and directed him to speak with the utmost freedom, was designed to infuse a joyful spirit into the latter, while laboring at that post. For the apostle received, on the one hand, the promise that he should be divinely protected against the hostility and ill-treatment of his enemies ( ἐðéèÝóèáé , invadere, impetum facere), and, on the other hand, it was revealed to him that Christ possessed a numerous people in the city ( ëáüò ,, people of God, as contradistinguished from ἑ ̓ èíç ). Both here, and in the words ïὐäåßò — óå , a revelation of facts not yet apparent must be understood; it cannot, therefore, refer to those who were already converted, but must indicate [“proleptically, comp. Joh_10:16; Joh_11:52” (Meyer).—Tr.] those alone who were yet to be converted, whom, however, the Redeemer already knew and described as His own people.
Act_18:11.—And he continued [sat].—In consequence of this revelation Paul remained ( ἐêÜèéóå ; comp. Luk_24:49) a year and a half in Corinth, and taught the word of God among them ( ἐí áὐôïῖò , i.e., the Corinthians). Bengel says, in allusion to ἐêÜèéóå : ‘cathedra Pauli Corinthia, Petri Romanâ testatior.’ It is usually assumed that the chronological statement in Act_18:11, refers to the entire period of the apostle’s residence in Corinth, until he left the city, Act_18:18. Rückert and Meyer understand Act_18:11 as referring only to the time which preceded the accusation in Act_18:12 ff., first, because Act_18:12 seems to them to be antithetical to Act_18:11, and, secondly, because ἔôé , in Act_18:18, indicates the beginning of a new period of time. But it may be replied that Act_18:12 does not, in point of fact, present a contrast with Act_18:11; all, on the contrary, that follows Act_18:10, to the word ἱêáíÜò in Act_18:18, is the result and fulfilment of the divine revelation described in Act_18:9-10. The command and the revelation which Paul then received, induced him to remain in Corinth; the promise of Christ that none should harm the apostle is fulfilled in Act_18:12-17, and, after this episode, Paul may still have remained a considerable time [Act_18:18] in the city. The statement of the time in Act_18:11, accordingly, refers to the entire period of the apostle’s abode in Corinth.
Act_18:12-13. a. Gallio.—He was the proconsul of Achaia, that is, of the Roman province, which, after the conquest, 146 B. C., embraced Hellas and the Peloponnesus. Gallio was a brother of the philosopher Lucius Annæus Seneca; his original name was Marcus Annæus Novatus, but after he had been adopted by the rhetorician Lucius Junius Gallio, he received that of Marcus Annæus Gallio. Tiberius had converted Achaia, which was originally a senatorial province, into an imperial one, and had sent thither a procurator (Tac. Ann. I. 76), but Claudius restored it to the senate, (Suet. Claud. 25); hence, the term á ʼ íèõðáôåýôïò precisely agrees with well established facts of history. [See Exeg. note on Act_13:4-8. c.—Tr.]
b. The Jews made insurrection [assaulted] etc.—( Êáôåößóôçìé , insurgo contra). The event occurred during the administration of Gallio; the same spirit influenced all the Jews. (The very term ὁìïäõìáäüí is sufficient to refute Ewald’s conjecture that the Jews dragged Sosthenes, their own ruler of the synagogue, Act_18:17, together with Paul, to the tribunal, supposing him to be favorably disposed to Jesus.). The charge referred to a violation of the law, i.e., of the Mosaic institutes; Paul was accused of influencing the people to adopt a different mode of worshipping God. ʼ Áíáðåßèåéí describes the act of unsettling and eradicating a conviction of the mind, by substituting other views and arguments. The comprehensive term ôïὺò ἀíèñþðïõò is intentionally chosen, in order to exhibit Paul in an odious light, as a man whose general purpose it was to gain partisans.
Act_18:14-15.—And when Paul, etc.—Gallio refuses to investigate the case even before Paul can find an opportunity to defend himself; the matter obviously referred, not to any violation of the civil law, but to the internal religious affairs of the Jews. [“It was out of Gallio’s province to take cognizance of such questions. The Roman laws allowed the Jews to regulate their religious affairs in their own way. Lysias (Act_23:29) and Festus (Act_25:19) placed their refusal to interfere on the same ground.” (Hackett.)—Tr.]. Ïῦ ̓ í , the inference deduced from the nature of the charge itself. ʼ Áßêçìá , i.e., an act of injustice, a violation of private rights, constituting the ground of a legal process. ʼP ᾳäéïýñãçõá ðïíçñüí , i.e., any malicious and reckless act, strictly speaking, a crime, subjecting the accused to a criminal prosecution. Åἰ with the imperfect, implies with sufficient distinctness, that such a case was not really submitted to Gallio. Êáôὰ ëïãïõ , i.e., according to reason, or, reasonably, justly. The term ἀíÝ÷åóèáé is purposely chosen, partly, in order to indicate the granting of a judicial hearing, but partly, too, in order to intimate to the Jews that the whole matter was an annoyance, and, indeed, an intolerable burden to the proconsul (in accordance with the proper sense of the word). The supposition which the latter then expresses (hypothetically, åἰ — ἐóôé , Act_18:15), is, according to his opinion, well founded. He indicates already by the term æÞôçìá , technically employed in scientific or theoretical matters, in the sense of a question of the schools, a debated point, that the present case did not belong to a court of justice. This statement is still more emphatically repeated by Gallio when he mentions as illustrative features of the case doctrine [ ëüãïõ , Engl, version: “words.”—Tr.], names ( ὀíüìáôá represents the matter as a logomachy; the accusers had doubtless occasionally mentioned the names Messiah and Jesus of Nazareth), and, “your law” ( íüìïò ὁ êáè ʼ ὑìᾶò , i.e., specially, the Jewish law, not the Roman law, or any law of the country), ̓́ Ïøåóèå áὐôïß , i.e., ye may yourselves investigate and determine the matter. ÊñéôÞò emphatically precedes the other words of the clause; the sense is: The right to act as a judge in such cases, I have no wish to claim.—This conduct of Gallio fully agrees with his character as described by his brother Seneca, Quæst. Nat. IV. Præf. The latter extols not only his abilities, but also his disinterestedness, amiable disposition, and gentle manners; e. g., Cœpisti mirari comitatem, et incompositam suavitatem.—Nemo enim mortalium uni tam dulcis est quam hic omnibus. And thus, in consequence of Gallio’s purpose to confine himself to his strictly judicial functions, and of his personal kindness of disposition and humanity, the promise of the Redeemer that no harm should befall the apostle, is literally fulfilled.
Act_18:16-17. And he drave them, etc.—As the result of the proconsul’s refusal to act, the accusers are at once dismissed. It is possible that the act of driving them away was occasioned by the continued and importunate representations of the Jewish leaders, who would not yield to the proconsul’s will, until the officers of justice compelled them to withdraw. The same obstinacy may also have led to the scene described in Act_18:17 [for the omission of the word “Greeks” in Act_18:17, see above, note 11, appended to the text.—Tr.]. ÐÜíôåò , i.e., all who were present. They were unquestionably neither Jews (as Ewald supposes), nor Christians, but pagans, who were incensed on seeing the obstinacy and undisguised hostility of the accusers; encouraged, as they were, moreover, by the refusal of the judge, these pagans seized Sosthenes, the ruler of the synagogue, and the representative of the accusers, and beat him. The latter was either the successor of Crispus, who is mentioned in Act_18:8, or his colleague (as, in Act_13:15, several contemporaneous rulers of the same synagogue, are mentioned). It is not, however, probable that he is the Sosthenes described in 1Co_1:1, as an associate of Paul (Theodoret and Ewald). The ruler was publicly beaten before the tribunal, without any interference on the part of Gallio. This was impartiality carried to an extreme, it is true, or, rather, it was undue indifference on Gallio’s part, for the act was an ἀäßêçìá , Act_18:14, a personal injury inflicted on another. Luke, however, mentions the circumstance only as an evidence that the promise in Act_18:10 was completely fulfilled; while no harm whatever was done to Paul, his accusers suffered from the blows of pagans.
2. Christ had “much people” in the city (Act_18:10), although the apostle, even if he knew that some souls had been won, saw before him only a comparatively small number of converts, whom he could individually name. “Man looketh on the outward appearance, but the Lord looketh on the heart.” [1Sa_16:7]. And man can see only that which the present moment exhibits, but the Lord, to whom the future and past are “an eternal now” also sees that which is to come. The Redeemer said: “Other sheep I have” (Joh_10:16), although these had not yet heard his voice; they did not know him, but he knew them. Thus Christ knows his people in every place, whom he has chosen, and who will do homage to him. “The Lord knoweth them that are his.” 2Ti_2:19.
3. The conduct of the Roman, Gallio, does not deserve the unqualified praise which has often been lavished upon it. It is unquestionably true that he did not encourage an act of injustice in the case of Paul; nevertheless, he was the calm spectator of an act of gross injustice, and did not exercise his authority either by preventing, or by punishing it. The absolute indifference which he exhibited on this occasion, even renders it doubtful whether his refusal to listen to the application of the Jews, proceeded from the purest sentiments, and was the dictate of a noble character. Possibly a certain love of ease and pleasure, and the desire to be relieved from an unwelcome task, may, in part at least, have induced him to declare that he was not a competent judge in the case.—Independently, however, of his private motives, the principle which he avowed, viz., that violations of the law alone could be legally punished, and that doctrinal questions and internal religious affairs ought not to be removed from their own sphere, is certainly sound; it should exercise a controlling influence on the relations existing between a Christian government and ecclesiastical interests, and on those between a Christian state and the adherents of creeds and confessions of faith. In all cases, however, the principle should be practically carried out with a greater degree of consistency and conscientiousness than we can discover in the present instance, Act_18:17.
Act_18:2. And found a certain Jew named Aquila, etc.—As Paul walked faithfully in the path of duty, the paternal care of God attended him, and, even before he reached Corinth, provided a home, work, society, and an open door for the Gospel. The emperor banishes the Jews from Rome, in order that Aquila may proceed to Corinth, and there furnish Paul with an abode and support. Thus the overruling Providence of God avails itself of the plans of princes, and of the changes which occur in the world, in order to provide for His children, and extend His kingdom. (Ap. Past.).—Paul found Aquila and Priscilla; this word teaches us two lessons: I. That the servants and children of God very easily, and, as it were, by a secret elective affinity, find, and learn to know one another, even in foreign lands; II. That the apostle regarded these two upright persons as a precious treasure which he had found, from which he derived more real pleasure than from all the great and magnificent objects which he saw in the rich commercial city of Corinth. (From Ap. Past.).—He who has learned, like Paul, in whatsoever state he is, therewith to be content [Php_4:11], can always easily find a host. (Starke).—He who has himself experienced sorrow and affliction, knows how to succor them that are afflicted, (id.).—Paul and Aquila in Corinth, or, “Thy ways, O Lord, are wonderful, but they are ways of blessedness:” I. The Lord had conducted each in a wonderful way to Corinth; (a) Paul, who retired from Athens as a despised witness of the truth, scarcely hoping for greater success in the wicked city of Corinth; (b) Aquila, a son of Abraham, who was forcibly expelled from Rome, and who sought merely a temporary shelter in Corinth. II. They were led in a blessed way, and happily found each other in Corinth; (a) Paul, an entire stranger in that place, finds in Aquila a kind fellow-countryman [Cilicia and Pontus, both provinces of Asia Minor.—Tr.] and host; (b) Aquila finds in Paul not only a fellow-craftsman and companion, but also a preacher of righteousness, and a guide to eternal life.—Aquila’s hospitable reception of Paul in Corinth, or, “Be not forgetful to entertain strangers; for thereby some have entertained angels unawares,” (Heb_13:2): I. The command; II. The promise. (Examples: the angel of the Lord with Abraham; Elijah at Sarepta; Jesus with Zaccheus, etc.).—The Lord, providing homes for his servants, even in foreign lands: I. Their heavenly Father accompanies them; II. They find brethren and sisters; III. They soon find employment, Act_18:3 ff.
Act_18:3. And because he was of the same craft [trade], … wrought.—Let no mechanic be ashamed when he is found in the workshop, earning his bread or wages by manual labor; Paul was not ashamed of it. (Starke).—Let the teacher be as little ashamed of a trade, as Christ was ashamed that he was termed a carpenter’s son, or the apostles that they were fishermen. If we could support ourselves by other means, we would neither solicit favors of the ungrateful, nor be troublesome to the perverse, who hate the Gospel and the ministry of the word, when these subject them to expense, (id.).—Paul in the workshop: I. His course may put preachers of the Gospel to shame; even if it is not at present suited to the sacred office, it nevertheless puts to shame (a) much ecclesiastial pride of office, (b) much carnal luxury and sloth. II. It affords an encouraging example to mechanics: (a) Be not ashamed before God of thy trade—every honest calling is acceptable in his eyes; (b) but, with thy trade, be not ashamed of thy God and thy Christianity. Even when a man performs manual labor, he can be a servant of God, a Christian, an apostle in the family.—The Christian journeyman on his travels: I. The dangers encountered abroad (the temptations, the voluptuousness, of Corinth); II. The acquaintances made on the road (Aquila); III. The work at the trade, Act_18:3; IV. The care for the soul (the word of God, the sanctification of God’s holy day, Act_18:4).
Act_18:4. He reasoned [discoursed] in the synagogue every sabbath.—“He that is faithful in that which is least, is faithful also in much,” [Luk_16:10]. Even as Paul gained a living by working diligently with his own hands, so, too, he is equally diligent in discharging the duties of his office on every sabbath. (Starke).—The narrative emphatically states that the apostle taught on every sabbath, addressing Jews and Greeks, i.e., all men. Such is the close attention, with which God surveys the degree of diligence and fidelity exhibited by teachers, and so precious in his eyes is that servant, who neglects not a single opportunity, and overlooks Bet a single soul! (Ap. Past.).—The work of the week, and the sanctification of the sabbath—each requiring and sustaining the other: I. The former creates a hunger and thirst for the repose and the nourishment which the latter affords; II. The latter imparts strength and pleasure in doing the work of the week.
Act_18:5. When Silas and Timotheus were come … Paul was pressed.—A slothful servant is always ready to impose his portion of the work on others; when Paul, on the contrary, meets with fellow laborers, he becomes the more zealous. When a number of evangelical laborers work together in harmony, they encourage one another; for spiritual fellowship promotes the interests of the cause of God. Php_2:22. (Quesnel).—And testified that Jesus was Christ .—As Paul’s act of teaching on every sabbath is so plainly distinguished here from that of testifying that Jesus is the Christ, we may conjecture that his preliminary instructions were intended to prepare the way for an awakening among Jews and Greeks. Still, he cannot have been long occupied with the former work, as the love of Christ constrained him to proclaim with boldness the fundamental truth of the Gospel. (Rieger).—He had, doubtless, hitherto allowed the apostolical spirit to gleam forth occasionally, but had not yet ventured to discuss the main topic fully. (Williger).
Act_18:6. Your blood be upon your own heads!—As no blood-guiltiness, in a literal sense, had been here contracted, the words must refer to spiritual self-murder. When these people rejected the life which is in Christ, they became guilty of spiritual suicide. (Starke).—Such divine severity on the part of Paul, was due, not only to the dignity of the preached Gospel, but also to these obstinate souls themselves; it might possibly make a salutary impression on them. But a carnal zeal cannot justify itself by this example. Let him who desires to say with a clear conviction, like the apostle, that he is not stained with the blood of the lost, previously examine whether he has performed all that the apostle did in the case of these hardened men. (Ap. Past.).
Act_18:7. Entered into a certain man’s house, named Justus.—Paul’s zeal was not diminished by the conduct of these obstinate sinners. With the same earnest spirit with which he parted from the blasphemers, he turned to the little band of awakened souls; thus he persevered in his work, and did not cause the whole flock to suffer for the fault of which the great majority was guilty. Many teachers here pursue a wrong course, when they obey the dictates of the flesh. (Ap. Past.).—His entrance into a house which was very near to the synagogue, proves that he would gladly have continued his labors in the latter; it likewise bore witness aloud to the Jews (as the house was probably henceforth the place where willing hearers assembled) concerning the blessing which they had rejected with scorn. (Williger).
Act_18:8. And Crispus, etc.—Crispus belonged to the number of those who enabled Paul at least to say: “not many wise men after the flesh,” instead of: “none at all.” 1Co_1:26. (Williger).—We here have another instance of God’s care of his faithful servants. When Paul turned away with a sad spirit from the blaspheming Jews, God opened a door for him in the house of Justus, in the immediate vicinity of the synagogue, and filled his heart with joy on seeing the conversion of the ruler of the synagogue; the result was, that many of the Corinthians believed in the Lord. (Ap. Past.).
Act_18:9. Then spake the Lord to Paul In the night by a vision.—Even the most eminent saints, and men endowed with an heroic faith, have had seasons of weakness, and hours of temptation, in which they needed encouragement and strength from above. For example: Abraham, before Abimelech; Moses, in the wilderness; David (psalms composed in seasons of affliction); Elijah, under the juniper tree; John, in the prison; Jesus, in Gethsemane; Luther, in his temptations. On one occasion Luther remarked: “Many persons, to whom I often seem to be cheerful in my outward appearance, suppose that I am always walking on roses: but God knows what my true condition is.”
Act_18:10. For I am with thee … much people in this city.—What a glorious safe-conduct is here presented to Paul! And every faithful shepherd may avail himself of it, although he should be dragged before a judge, or great calamities should seem to impend. And therefore, O teacher, keep not silence, or the beams of the house will cry aloud, and thou shalt hereafter stand speechless before the tribunal of God. (Starke).—The Lord’s comforting words: ‘Be not afraid !’ addressed to His servant who trembles when assigned to a post of danger (Installation sermon): the Lord directs the attention of his servant, I. To His own gracious presence: ‘I am with thee’ II. To the powerlessness of all enemies: ‘No man shall set on thee, to hurt thee’ III. To the blessing which shall attend His word, although it be not yet manifested: ‘I have much people in this city.’—The Lord’s words addressed to his servant: ‘I have much people in this city:’ I. They admonish him, in a solemn manner, to be faithful to the duties of his office (‘Feed my lambs; Feed my sheep’ [Joh_21:15-16]); II. They comfort and sustain him, when oppressed by the burdens and cares of his office (Say not: ‘I, even I only, am left.’ [1Ki_19:10]).
Act_18:11. And he continued, etc.—Continued prayer, much patience, great confidence in God, fervent zeal—are the means by which the interests of the cause of God are promoted. (Quesn.).—At length Paul found repose, after these words of Jesus had been addressed to him, whereas previously, at Corinth, he had always seemed to himself to be a mere stranger and sojourner waiting for the intimation: ‘Now depart.’ He had hitherto remained so long in no other place. (Williger).
Act_18:12. The Jews made insurrection with one accord against Paul.—The promises of divine aid and protection in this life, are not to be understood as excluding the bearing of the cross. (Starke).—The Jews refrained from disturbing Paul during a year and a half, not because their own inclinations dictated this course, but in accordance with the divine promise, and by the special providence of God. We can never trust the world—it always remains the same. As soon as God removes the barrier, the bitter feeling that had been repressed, breaks forth anew. Let us give heed to this fact, while we enjoy the repose which God at present grants us. (Ap. Past.).
Act_18:13. Saying, This fellow persuadeth men to worship God contrary to the law.—We can easily persuade ourselves that any act which interferes with the indulgence of our passions, is contrary to the law of God. (Quesn.).—It is nothing new that those whose errors in religion are the most grievous of all, should, nevertheless, accuse others of heresy. (Starke).
Act_18:14. And when Paul was now about to open his mouth, Gallio said, etc.—As the Lord had promised to be Himself the protector of the apostle, the latter was not allowed to open, his mouth, in order to defend himself. The divine word of promise is the most trustworthy safe-conduct; it successfully claims the respect of the world and of the most imbittered foes, God shuts the mouths of enemies, as he shut the lions’ mouths in the case of Daniel. [Dan_6:22.]. (Ap. Past.).
Act_18:15. But if it be a question of words … look ye to it.—It is wise in magistrates to refrain from judging in matters of religion which they do not understand. But they by no means exhibit a devout spirit, when they are unwilling to learn and understand what religion really is, or to protect believers, as their office requires. (Starke).—When we view Gallio as a pagan judge, we cannot forbear to commend the moderation and impartiality which are here displayed. His course puts to shame that spirit of persecution and that thirst for blood, which so many rulers who bore the Christian name, have indulged, under the pretext of religion. But when Christian rulers refer to the present ease as one that justifies their indifference to all religion, the fallacy of their reasoning is easily exposed. This sinful Gallio-like spirit has unhappily extended in our day from the courts of kings (and through many judges and officers) even to the huts of the meanest peasants. (Ap. Past.). “Fulfil thy duties as a citizen, and I ask not what thy faith is” such is the principle which political wisdom adopts at present—but is it the true principle?
Act_18:17. They beat Sosthenes before the judgment seat. And Gallio cared for none of those things.—This incident illustrates the truth that the indifference of men to religion may easily lead them to be equally negligent in the administration of eivil justice. (Ap. Past.).—The praiseworthy and the censurable features of Gallio’s conduct as a judge, a source of instruction for all magistrates: I. The praiseworthy course adopted by Gallio on ascertaining the nature of the charge, Act_18:12-15; he dismisses the Jews, as their complaint exclusively referred to a disputed point of religion. II. His censurable course, when the Greeks [see Exeg. note on Act_18:16-17.—Tr.] proceeded to acts of violence, Act_18:16-17; here he betrayed indifference and unfairness. When ecclesiactical difficulties call for a decision on the part of the government, the latter is bound to distinguish between that which is above the law and that which is contrary to the law, and to condemn the guilty party, whichever it may be. (Lisco).—The pagan Gallio, not a suitable model for a Christian judge: for the latter should, I. Forbear to oppress the conscience or to interfere with the religious rights of men, but he himself should have a conscience and religion; and, II. Refrain from judging in matters of doctrine and faith, but should protect men of every creed against violence and ill treatment.
ON THE WHOLE SECTION, Act_18:1-17.—The task assigned to the evangelical ministry: “Compel them to come in” [Luk_14:23]: it is to be performed, I. With noble self-denial; Paul supports himself by the labor of his own hands; Act_18:1-3, and comp. 1Co_9:1 ff.; II. With unwearied zeal—a zeal that seizes every opportunity for doing good, Act_18:4, delivers the message of salvation alike to all, Act_18:4, is constantly enkindled anew by the Spirit of God, Act_18:5, and exhibits Jesus to all men as the Christ, Act_18:5; III. With unshaken courage in the presence of adversaries, Act_18:6 ff. (Lisco).
Solemn admonitions and divine consolations, addressed to the heralds of salvation: I. The solemn admonitions; Speak—and hold not thy peace—even though thou mayest give offence, Act_18:9; but let thy conduct agree with thy words, Act_18:2-4. II. The divine consolations: I am with thee—and no man shall set on thee, to hurt thee. I have much people in this city, Act_18:10. He who perseveres, shall receive a heavenly crown; comp. 2Co_2:14 ff. (Lisco).
With what degree of confidence can we go forth and preach the Gospel to the heathen? I. The Lord commands: Speak, and hold not thy peace; II. The Lord comforts: I am with thee, and no man shall set on thee, to hurt thee; III. The Lord promises: I have much people even in this heathen city. (id.).
The decisive word in the preachers mouth: ‘Jesus is the Christ,’ Act_18:5. It decides, I. As to the spirit in which he speaks—whether it be the spirit of man’s wisdom, the spirit that prompts men to court popularity, or whether it be the Holy Spirit of the Lord; II. As to the state of the hearts of the hearers; some oppose and blaspheme, others believe and are baptized; Christ is the rock, on which those that fall, shall be broken, but which is the firm support of others, Act_18:5-8; III. As to the result of his labors; Paul had previously neither borne the cross of his office at Corinth, nor experienced its blessing; he now meets with both—the cross of Christ, Act_18:6, and the blessing of Christ, Act_18:9-11.
Paul in Corinth, or, “When I am weak, then am I strong,” 2Co_12:10 : I. The apostle was weak, (a) externally; he was an unknown stranger, a poor artisan, opposing with the foolishness of the preaching of the cross [1Co_1:18], both the vices of the splendid city of Corinth, and the prejudices and hatred of his Jewish brethren; (b) internally; he was conscious of his weakness; and, possibly, still depressed by his limited success in Athens, he delays to proclaim the fundamental truth, viz., that Jesus is the Christ. But, II. The apostle is strong in the power of the Lord; (a) internally; the Lord renews his apostolical courage, and awakens in him the spirit of a bold witness, by the arrival of beloved fellow-laborers, and, in a still higher degree, by the consolations of His Holy Spirit, and the revelation of his personal and gracious presence, Act_18:5; Act_18:9-10; (b) externally: he is strong in the contest with his adversaries, whose sin the apostle throws back on their own heads, Act_18:6, and whose mouth the Lord Himself shuts, Act_18:10 ff.; he is, moreover, strong in consequence of the growth of the congregation, which, in increasing numbers, gathers around him, Act_18:7-8; Act_18:10-11.
[Paul at Corinth: I. The difficulties which he encountered; (a) the notorious vices of the heathen population: (b) the religious prejudices of the Jews, Act_18:6; Act_18:13; (c) his own insufficiency, 1Co_2:3; 2Co_2:16. II. The grounds of his hope of success; (a) the results of his previous labors; (b) the power of divine truth, Rom_1:16; 1Co_2:2-4; 2Co_3:5-6; (c) the special revelation and promise, Act_18:9-10. III. The result of his visit; (a) personal experience of the divine favor, Act_18:2; Act_18:5; Act_18:7-8; Act_18:12 ff.; 2Co_12:12; (b) the conversion of large numbers, Act_18:8; 2Co_3:2; (c) the permanent establishment of a Christian congregation, 1Co_1:5-7; 2Co_9:2.—Tr.]
Footnotes:
Act_18:1. ὁ II áῦëïò after ÷ùñéóèåὶò [of text. rec.], is wanting, it is true, only in a minority of the manuscripts [viz. in B. D., but also Cod. Sin.; Vulg.]; this reading is, however, without doubt, spurious, and was inserted simply because a new ecclesiastical reading lesson commenced at this place. [It is inserted in A. E.; it is omitted by Lach. Tisch. and Alf.—The two former omit also äὲ after ìåôὰ , with A. B. and Cod. Sin., but Alf. inserts it from D. E. G. H.—Tr.]
Act_18:2. Üðὸ [before ôῆò ̔P þìçò ] is far better supported [by A. B. D. E. G. Cod. Sin.] than ἐê [of text. rec. from H.], and has very properly been preferred by recent editors [Lach., Tisch., Born, and Alf., with whom de Wette, and Meyer (3d ed.) concur.—Tr.]
Act_18:3. The reading ôῆ ôἐ÷íç should be preferred, as far as the authority of the manuscripts is concerned, to the accusative ô . ôÝ÷íçí [of text. rec.], which was undoubtedly the more usual form. [The ace. in H.; the dat. in A. B. E. G. Cod. Sin.; the latter is adopted by Lach., Tisch., and Alf. See Winer: Gr. § 32. 6. on the passage.—Tr.]
Act_18:5. a. The reading ôῷ ðíåýìáôé [of text. rec. after óõíåß÷åôï ] is found only in one uncial manuscript [H.], whereas the rest exhibit, in place of it, ôῷ ëüãù , which, besides, as the more difficult reading, deserves the preference, [ ôῶ ëüãῳ occurs in A. B. D. E. G. Cod. Sin., and is adopted by editors generally. The Vulg. has instabat verbo, in the received text; Cod. E. (Laudianus, Græco-Latin) exhibits urgebatur verbo. Robinson (Lex.) thus explains the received text of the Vulgate: “Paul now gave himself wholly to preaching the word,” ad verb. óõíÝ÷ῶ —See the Exeg, note below, on the passage.—Tr.]
Act_18:5. b. [Lach. and Tisch. insert before ôὸí X ñ . I çó ., from A. B. D. (and also Cod. Sin,); it is omitted in E. G. H.; Alf. concurs with text. rec. in omitting it; de Wette regards it as a gloss from Act_18:28.—Tr.]
Act_18:5. c. [For the words: was Christ, the margin of the Engl; Bible presents the more accurate version: is the Christ, i, e., ôὸí X ñ ., the Messiah, as in Mat_16:20; Mat_26:63, and many other passages.—Tr.]
Act_18:7. The reading T ßôïõ , in place of ̓I ïὐóôïõ , is found only in a single manuscript, namely E., and deserves no consideration. [The name, as exhibited in text. rec., is found in A. D (original). G. H., but E. inserts T ßôïõ , and B. D (corrected)., T éôßïõ before I ïõó .; the Vulg. has Titi Justi; Cod. Sin reads; Tì ôïõ ̓I ïõóôïõ . The former of the two names is generally regarded by editors as an interpolation, originating in a mistake of the copyists.—Tr.]
Act_18:11. [Instead of continued (Tynd., Cranmer, Geneva), the margin of the Engl. Bible presents the literal version: sat (Rheims). Comp. Luk_24:49, where êáèßæù occurs in the sense of to tarry or abide. In that passage the Vulg. translates sedete; here, sedit.—Tr.]
Act_18:12. [In place of the reading of the text. rec. ἀíèõðáôåýïíôïò , from E. G. H., which Alf. adopts, Lach., Tisch., and Born., substitute ÜíèõðÜôïõ from A. B. D. and Cod. Sin.; de Wette and Meyer, however, regard the latter reading as a gloss or a correction of the original but unusual participle.—Tr.]
Act_18:15. æçôÞìáôá is found, it is true, in three manuscripts [D (original). G. H.], and has been adopted by Tisch; the singular, æÞôçìá , should, nevertheless be regarded as the genuine reading, since it would not have occurred to any one to substitute it for the plural, if the latter had been originally employed; it is much more probable that the singular would have been altered, if it were original, especially as three points of inquiry are mentioned. [Lach., Tisch., and Alf. adopt the plural from A. B. D (corrected). E.; Cod. Sin. also exhibits the plural form, and the Vulg. has quæstiones.—Tr.]
Act_18:17. Four uncial manuscripts [D. E (G. H.?)]. insert ïé ̔ì E ëëçíåò [as in text. rec.] after ðÜíôåò , while some manuscripts of a later period [minuscules] read ̓I ïõäáῖïé ; both are interpolations, as the three oldest manuscripts, among which is Cod. Sin. [the others being A. B.], read simply ðÜíôåò . [Lach., Tisch., and Alf. omit ïé ̓ì E ëëçíåò —Tr.]