Text -- Acts 18:1-10 (NET)

Paul at Corinth

18:1 After this Paul departed from Athens and went to Corinth. 18:2 There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to depart from Rome. Paul approached them, 18:3 and because he worked at the same trade, he stayed with them and worked with them (for they were tentmakers by trade). 18:4 He addressed both Jews and Greeks in the synagogue every Sabbath, attempting to persuade them. 18:5 Now when Silas and Timothy arrived from Macedonia, Paul became wholly absorbed with proclaiming the word, testifying to the Jews that Jesus was the Christ. 18:6 When they opposed him and reviled him, he protested by shaking out his clothes and said to them, “Your blood be on your own heads! I am guiltless! From now on I will go to the Gentiles!” 18:7 Then Paul left the synagogue and went to the house of a person named Titius Justus, a Gentile who worshiped God, whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, believed in the Lord together with his entire household, and many of the Corinthians who heard about it believed and were baptized. 18:9 The Lord said to Paul by a vision in the night, “Do not be afraid, but speak and do not be silent, 18:10 because I am with you, and no one will assault you to harm you, because I have many people in this city.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 18:1

To Corinth ( eis Korinthon ).

Mummius had captured and destroyed Corinth b.c. 146. It was restored by Julius Caesar b.c. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1, 800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

Robertson: Act 18:2

Aquila ( Akulan ).

Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (Act 2:9). Aquila who made the famous a.d. translation of the O.T. was also from Pontus. Paul "found"(heurōn , second aorist active participle of heuriskō ) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met.

Robertson: Act 18:2

Lately come from Italy ( prosphatōs elēluthota apo tēs Italias ).

Second perfect participle of erchomai . Koiné[28928]š adverb, here only in the N.T., from adjective prosphatos (pro , sphaō or sphazō , to kill), lately slaughtered and so fresh or recent (Heb 10:20).

Robertson: Act 18:2

With his wife Priscilla ( kai Priskillan gunaika autou ).

Diminutive of Priska (Rom 16:3; 1Co 16:19). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in Act 17:18, Act 17:26; Rom 16:3; 2Ti 4:9.

Robertson: Act 18:2

Because Claudius had commanded ( dia to diatetachenai Klaudion ).

Perfect active articular infinitive of diatassō , old verb to dispose, arrange, here with accusative of general reference. Dia here is causal sense, "because of the having ordered as to Claudius."This was about a.d. 49, done, Suetonius says ( Claudius C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus"(probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.

Robertson: Act 18:3

Because he was of the same trade ( dia to homotechnon einai ).

Same construction with dia as above. Homotechnon is an old word (homos , technē ), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief."So it was easy for Paul to find a home with these "tentmakers by trade"(skēnoipoioi tēi technēi ). Late word from skēnē and poieō , here only in the N.T. They made portable tents of leather or of cloth of goat’ s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Th 2:9; 2Th 3:8) and later at Ephesus with Aquila and Priscilla (Act 18:18, Act 18:26; Act 20:34; 1Co 16:19). They moved again to Rome (Rom 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he "abode"(emenen , imperfect active) with them and "they wrought"(ērgazonto , imperfect middle), happy and busy during week days.

Robertson: Act 18:4

He reasoned ( dielegeto ).

Imperfect middle, same form as in Act 17:17 about Paul’ s work in Athens, here only on the Sabbaths.

Robertson: Act 18:4

Persuaded ( epeithen ).

Imperfect active, conative, he tried to persuade both Jews and Greeks (God-fearers who alone would come).

Robertson: Act 18:5

Was constrained by the word ( suneicheto tōi logōi ).

This is undoubtedly the correct text and not tōi pneumati of the Textus Receptus, but suneicheto is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, Grammar , p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (Act 18:4). The coming of Silas and Timothy with the gifts from Macedonia (1Th 3:6; 2Co 11:9; Phi 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2Co 5:14. He was now also assisted by Silas and Timothy (2Co 1:19).

Robertson: Act 18:5

Testifying to the Jews that Jesus was the Christ ( diamarturomenos tois Ioudaiois einai ton Christon Iēsoun ).

Paul’ s witness everywhere (Act 9:22; Act 17:3). This verb diamarturomenos occurs in Act 2:40 (which see) for Peter’ s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By ton Christon Paul means "the Messiah."His witness is to show to the Jews that Jesus of Nazareth is the Messiah.

Robertson: Act 18:6

When they opposed themselves ( antitassomenōn autōn ).

Genitive absolute with present middle (direct middle again) of antitassō , old verb to range in battle array (tassō ) face to face with or against (anti ). In the N.T. only here and Rom 13:2; Jam 4:6; 1Pe 5:5. Paul’ s fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy).

Robertson: Act 18:6

He shook out his raiment ( ektinaxamenos ta himatia ).

First aorist middle of ektinassō , old verb, in the N.T. only here as in Act 13:51 (middle) and Mar 6:11; Mat 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Neh 5:13, "undoubtedly a very exasperating gesture"(Ramsay), but Paul was deeply stirred.

Robertson: Act 18:6

Your blood be upon your own heads ( To haima humōn epi tēn kephalēn humōn ).

As in Eze 3:18., Eze 33:4, Eze 33:8.; 2Sa 1:16. Not as a curse, but "a solemn disclaimer of responsibility"by Paul (Page) as in Act 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Mat 27:25). Cf. Mat 23:35.

Robertson: Act 18:6

I am clean ( katharos egō ).

Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty.

Robertson: Act 18:6

From henceforth ( apo tou nun ).

Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Act 19:1-10) and in Rome (Act 28:23-28) Paul will preach also to Jews.

Robertson: Act 18:7

Titus Justus ( Titou Ioustou ).

So Aleph E Vulgate, while B has Titiau Ioustou , while most MSS. have only Ioustou . Evidently a Roman citizen and not Titus, brother of Luke, of Gal 2:1. We had Barsabbas Justus (Act 1:23) and Paul speaks of Jesus Justus (Corinthians Gal 4:11). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue"(ēn sunomorousa tēi sunagōgēi ). Periphrastic imperfect active of sunomoreō , a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from sunomoros (sun , homoros from homos , joint, and horos , boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (Act 19:9.). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.

Robertson: Act 18:8

Crispus ( Krispos ).

Though a Jew and ruler of the synagogue (cf. Act 13:15), he had a Latin name. Paul baptized him (1Co 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Co 1:14-17). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue.

Robertson: Act 18:8

With all his house ( sun holōi tōi oikōi autou ).

Another household conversion, for Crispus "believed (episteusen ) in the Lord with all his house."

Robertson: Act 18:8

Hearing believed and were baptized ( akouontes episteuon kai ebaptizonto ).

Present active participle and imperfect indicatives active and passive, expressing repetition for the "many"others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly a.d. 51 and 52).

Robertson: Act 18:9

Be not afraid, but speak, and hold not thy peace ( Mē phobou , alla lalei kai mē siōpēsēis ).

Literally, "stop being afraid (mē with present middle imperative of phobeō ), but go on speaking (present active imperative of laleō ) and do not become silent (mē and first aorist active of siōpaō , ingressive aorist)."Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In 2Th 3:2 (written at this time) we catch Paul’ s dejection of spirits. He was like Elijah (1Ki 19:4) and Jeremiah (Jer 15:15.).

Robertson: Act 18:10

Because I am with thee ( dioti egō eimi meta sou ).

Jesus had given this promise to all believers (Mat 28:20) and here he renews it to Paul. This promise changes Paul’ s whole outlook. Jesus had spoken to Paul before, on the way to Damascus (Act 9:4), in Jerusalem (Act 22:17.), in Troas (Act 16:9), in great crises of his life. He will hear him again (Act 23:11; Act 27:23). Paul knows the voice of Jesus.

Robertson: Act 18:10

No man shall set on thee to harm thee ( oudeis epithēsetai soi tou kakōsai se ).

Future direct middle indicative of epitithēmi , old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. Tou kakōsai is genitive articular infinitive of purpose of kakoō , to do harm to. Paul would now face all the rabbis without fear.

Robertson: Act 18:10

I have much people ( laos estin moi polus ).

Dative of personal interest. "There is to me much people,"not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.

Vincent: Act 18:1

Found

" A Jewish guild always keeps together, whether in street or synagogue. In Alexandria the different trades sat in the synagogue arranged into guilds; and St. Paul could have no difficulty in meeting, in the bazaar of his trade, with the like-minded Aquila and Priscilla" (Edersheim, " Jewish Social Life" ).

Vincent: Act 18:2

Lately ( προσφάτως )

Only here in New Testament, though the kindred adjective, rendered new, is found in Heb 10:20. It is derived from φένω , to slay, and the adjective means, originally, lately slain; thence , fresh, new, recent. It is quite common in medical writings in this sense.

Vincent: Act 18:3

Of the same craft ( ὁμότεχνον )

It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the Rabbinical authorities in Christ's time, and later, were working at some trade. Hillel, Paul's teacher, was a wood-cutter, and his rival, Shammai, a carpenter. It is recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to the academy.

Vincent: Act 18:3

Tent-makers ( σκηνοποιοὶ )

Not weavers of the goat's-hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but makers of tents used by shepherds and travellers. It was a trade lightly esteemed and poorly paid.

Vincent: Act 18:5

Was pressed in the spirit ( συνείχετο τῷ πνεύματι )

Instead of spirit the best texts read λόγῳ , by the word. On pressed or constrained, see note on taken, Luk 4:38. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of preaching the word.

Vincent: Act 18:6

Opposed themselves ( ἀντιτασσομένων )

Implying an organized or concerted resistance. See on resisteth, 1Pe 5:5.

Wesley: Act 18:1

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.

Wesley: Act 18:2

All who were Jews by birth. Whether they were Jews or Christians by religion, the Romans were too stately to regard.

Wesley: Act 18:3

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.

Wesley: Act 18:5

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, 1Th 3:1-5. But now at length both Silas and Timotheus came to the apostle at Corinth.

Wesley: Act 18:5

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.

Wesley: Act 18:6

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.

Wesley: Act 18:6

None can say this but he that has borne a full testimony against sin.

Wesley: Act 18:6

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.

Wesley: Act 18:7

A Gentile, and preached there, though probably he still lodged with Aquila.

Wesley: Act 18:8

The conversation of Crispus, and the preaching of Paul.

Wesley: Act 18:10

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

Wesley: Act 18:10

For thy labour shall not be in vain.

Wesley: Act 18:10

So he prophetically calls them that afterward believed.

JFB: Act 18:1-4

Rebuilt by Julius Cæsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius Cæsar (Act 18:2). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.

JFB: Act 18:2

From these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names.

JFB: Act 18:2

The most easterly province of Asia Minor, stretching along the southern shore of the Black Sea. From this province there were Jews at Jerusalem on the great Pentecost (Act 2:9), and the Christians of it are included among "the strangers of the dispersion," to whom Peter addressed his first Epistle (1Pe 1:1). Whether this couple were converted before Paul made their acquaintance, commentators are much divided. They may have brought their Christianity with them from Rome [OLSHAUSEN], or Paul may have been drawn to them merely by like occupation, and, lodging with them, have been the instrument of their conversion [MEYER]. They appear to have been in good circumstances, and after travelling much, to have eventually settled at Ephesus. The Christian friendship now first formed continued warm and unbroken, and the highest testimony is once and again borne to them by the apostle.

JFB: Act 18:2

This edict is almost certainly that mentioned by SUETONIUS, in his life of this emperor [Lives of the Cæsars, "Claudius," 25].

JFB: Act 18:3

Manufacturers, probably, of those hair-cloth tents supplied by the goats of the apostle's native province, and hence, as sold in the markets of the Levant, called cilicium. Every Jewish youth, whatever the pecuniary circumstances of his parents, was taught some trade (see on Luk 2:42), and Paul made it a point of conscience to work at that which he had probably been bred to, partly that he might not be burdensome to the churches, and partly that his motives as a minister of Christ might not be liable to misconstruction. To both these he makes frequent reference in his Epistles.

JFB: Act 18:4

That is, Gentile proselytes; for to the heathen, as usual, he only turned when rejected by the Jews (Act 18:6).

JFB: Act 18:5-6

That is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on Act 17:15).

JFB: Act 18:5-6

Rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians (1Co 2:1-5; 1Th 3:1-10). He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his FIRST EPISTLE TO THE THESSALONIANS, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.

JFB: Act 18:6

See Eze 33:4, Eze 33:9.

JFB: Act 18:6

Compare Act 13:46.

JFB: Act 18:7-8

Not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [ALFORD], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.

JFB: Act 18:8

An event felt to be so important that the apostle deviated from his usual practice (1Co 1:14-16) and baptized him, as well as Caius (Gaius) and the household of Stephanas, with his own hand [HOWSON].

JFB: Act 18:8

The beginning of the church gathered there.

JFB: Act 18:9-11

From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.

JFB: Act 18:10

"whom in virtue of their election to eternal life He already designates as His" (compare Act 13:48) [BAUMGARTEN].

Clarke: Act 18:1

Paul departed from Athens - How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth

Corinth was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and Aegean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.

Clarke: Act 18:2

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 the note on Act 2:9

Clarke: Act 18:2

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, Judaeos, 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.

Clarke: Act 18:3

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, Act 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, Act 20:34; nor at Corinth or other places, 1Co 4:12; 2Co 9:8, 2Co 9:9; 1Th 3:8; and this Paul did for a reason which he gives in 2Co 11:9-12. While he was at Corinth he was supplied, when his own labor 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 neighbors, 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 neighbors, 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 σκηνοποιος, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travelers 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 σκηνοποιος was a sort of umbrella-maker; others, a weaver, etc., etc. 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.

Clarke: Act 18:4

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, etc

Clarke: Act 18:4

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 labor in Achaia, Rom 16:5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, 1Co 1:14-16. See on Act 18:8 (note).

Clarke: Act 18:5

When Silas and Timotheus were come - We have seen, Act 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 1Th 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 labored 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

Clarke: Act 18:5

Paul was pressed in spirit - Συνειχετο τῳ πνευματι, 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 τῳ πνευματι, in the spirit, τῳ λογῳ, 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 Act 4:4; Act 16:6, Act 16:32; Act 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 τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, 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, τῳ λογῳ, 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.

Clarke: Act 18:6

When they opposed - Αντιτασσομενων, Systematically opposing, putting themselves in warlike order against him: so the word implies

Clarke: Act 18:6

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 Satanae, by Wagenseil

Clarke: Act 18:6

He shook his raiment - This was an action similar to that of shaking the dust of the feet; see on Mat 10:14 (note). See a parallel act, and its signification, in Neh 5:13 : Also I Shook My Lap, and said, So shall God Shake every man From His House and From his Labor; 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

Clarke: Act 18:6

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

Clarke: Act 18:6

I am clean - Καθαρος εγω, 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 labor no more with you; and, from henceforth, shall confine my labors 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 Act 19:8, Act 19:9; 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 Act 19:8, Act 19:9

Pure from blood, or pure from guilt, is commonly expressed by καθαρος ; thus Heliodorus, lib. i. p. 49: Εις δευρο διετελεσα καθαραν εμαυτην απο σης ὁμιλιας φυλαττουσα, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin.: Ουδε μιαναι λυθρῳ τας χειρας, ἁς ἡ θαλαττα εκ παιδος εις δευρο καθαρας αδικηματων εφυλαξε, Nor to stain with pollution the hands which a seafaring life has kept from a child until now pure from iniquity.

Clarke: Act 18:7

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.

Clarke: Act 18:8

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

Clarke: Act 18:8

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

Clarke: Act 18:9

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 Act 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

Clarke: Act 18:9

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

Clarke: Act 18:10

No man shall set on thee - Και ουδεις επιθησεται σοι, 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

Clarke: Act 18:10

I have much people in this city - Εν τῃ πολει ταυτῃ, 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.

Calvin: Act 18:1

1. This history is worthy to be remembered even for this one cause, because it containeth the first beginning of the Church of Corinthus, which, as it was famous for good causes, both because of the multitude of men, and also because of the excellent gifts bestowed upon them, so there were in it gross and shameful vices. Furthermore, Luke showeth in this place with what great labor, and how hardly, Paul did win the same to Christ. It is well known what a rich city Corinthus was by reason of the noble mart, how populous, how greatly given to pleasure. And the old proverb doth testify that it was sumptuous and full of riot: All men cannot go to Corinthus. When Paul entereth the same, what hope, I pray you, can he conceive? He is a simple man, unknown, having no eloquence or pomp, showing no wealth or power. In that that huge gulf doth not swallow up his and desire which he had to spread abroad the gospel, by this we gather that he was furnished with wonderful power of the Spirit of God; and also that God wrought by his hand after a heavenly manner, and not after any human manner. Wherefore he boasteth not without cause, that the Corinthians are the seal of his apostleship, ( 1Co 9:2.) For they be twice blind, who do not acknowledge that the glory of God did more plainly appear in such a simple and base kind of dealing; and he himself showed no small token of invincible constancy, when, being vexed with the mocks of all men, (as the proud did contemn him,) he did notwithstanding stay himself upon God’s help alone. But it is worth the labor to note all the circum-stances, as Luke setteth down the same in order. −

Calvin: Act 18:2

2.A Jew called Aquila This was no small trial, in that Paul findeth none at Corinthus to lodge him save Aquila, who had been twice exiled. For being born in Pontus, he forsook his country, and sailed over the sea, that he might dwell at Rome. He was compelled to depart thence again by the commandment of Claudius Caesar. Though the commodiousness of the city was such, the plenty so great, the situation so pleasant, and there were also so many Jews there, yet Paul found no more fit host than a man that had been banished out of his own country, and also out of another soil. − ³¹⁰ If we compare the great fruit which ensued immediately upon his preaching with such a base entrance, the power of the Spirit of God shall [more] plainly appear. Also we may see how the Lord, by his singular counsel, turneth those things to his glory, and the salvation of the godly, which seem contrary to the flesh, and unhappy. − ³¹¹ Nothing is more miserable than exile, according to the sense of the flesh. But it was far better for Aquila to be Paul’s companion, than to be in the highest office either at Rome or in his country. Therefore, this happy calamity of Aquila doth teach us, that the Lord doth often better provide for when he doth sharply punish − ³¹² us, than if he should most gently entreat us, and when he tosseth us to and fro in most extreme exile, − ³¹³ that he may bring us unto the heavenly rest. −

All Jews to depart from Rome The estate of that nation was then very miserable, so that it is a wonder that they did not almost all depart from the worship of God. But this is a greater wonder, that the religion wherein they had been brought up prevailed against Caesar’s tyranny, and that so soon as Christ, the Sun of righteousness, did arise, few were turned unto him. Notwithstanding, I do not doubt but that the Lord suffered them − ³¹⁴ to pass through many troubles, that they might the more willingly, yea, the more greedily receive the grace of redemption offered them; but the more part − ³¹⁵ became dull in their misery, − ³¹⁶ few did submit themselves to be taught when the Lord did punish them, as did Aquila and Priscilla. Yet, if Suetonius say the truth, they were expelled through hatred of the name of Christ, and so calamity might have more provoked and angered a great part, because they were wrongfully accused for that religion which they did detest. −

Calvin: Act 18:3

3.They were of the same trade This place teacheth that Paul, before he came to Corinth, was wont to work with his hands; and that not upon pleasure, but that he might get his living with his handiwork. It is not known where he first learned his occupation; notwithstanding it appeareth by his own testimony that he wrought principally at Corinth. And he showeth a reason, because the false apostles taught freely without taking any thing, that they might craftily creep in, therefore the holy man would not give place to them in that point, lest he should cause the gospel of Christ to be evil spoken of, ( 1Co 9:12.) But we may easily gather out of this place, that whithersoever he came, (until he was occupied in the continual labor of teachings) he wrought of his occupation, that he might get his living. When Chrysostom saith that Paul was a cordiner he doth no whit dissent from Luke, because they were wont at that time to make tents of skins. −

Calvin: Act 18:4

4.He disputed in the synagogue It is a wonder how that crept in which is in the Latin books, − ³¹⁷ that Paul put in the name of Christ: unless it were because some reader would supply the want of the general sentence. For Luke setteth down two things in this place: to wit, that Paul disputed among the Jews; secondly, that he began more plainly to profess Christ after that Silas and Timotheus were come. And though it be likely that he began to speak of Christ even at the first entrance, because he could not omit the principal point of the heavenly doctrine, yet that doth not hinder but that he might use some other manner of disputation. Therefore I take [ πειθειν ] that is, to persuade, for to induce by little and little. For, in my judgment, Luke doth signify, that forasmuch as the Jews did handle the law coldly and foolishly, Paul spake of the corrupt and wicked nature of man, of the necessity of grace of the Redeemer which was promised, of the means to obtain salvation, that he might awake them; for this is a fit and brief − ³¹⁸ preparation unto Christ. Again, when he saith that he was forced in spirit to teach that Jesus was Christ, his meaning is, that he was enforced with greater vehemency to intreat and speak of Christ freely and openly. So that we see that Paul did not utter all things at one time, but he tempered his doctrine as occasion did serve. −

And because like moderation is profitable at this day, it is convenient for faithful teachers wisely to consider where to begin, lest a preposterous and confused order do hinder the proceeding of doctrine. Furthermore, though there were ferventness enough in Paul, yet it is no inconvenient thing that he was made more courageous by some new help, not that he was encouraged by shame, or the hope which he reposed in his fellows, but because he considered that this help was sent him, as it were, from heaven. But this forcing in the spirit is not taken for a violent or external impulsion, (as they say, − ³¹⁹) as those which were called Phoebades and frantic men were wont to be carried away with devilish madness; but there was more ferventness added unto the wonted inspiration of the Spirit which was in Paul, so that he was moved with new power of God, and yet did he of his own accord follow the Spirit as his guide. Whereas Paul did testify that Jesus is Christ, I expound it thus: when he had thoroughly taught the Jews concerning the office of the Redeemer, he declared by testimonies of Scripture that this is he which was to be hoped for, because all those things agree to him which the law and the prophets attribute to Christ. Therefore, he did not simply affirm, but using a solemn testification, he proved Jesus, the Son of Mary, to be that Christ who should be the Mediator between God and men, that he might restore the world from destruction to life.

Calvin: Act 18:6

6.When they gainsayed The Jews suffered Paul after a sort until he came unto the manifest preaching of Christ. And here brake out their rage. And we must note the speech, that they go from gainsaying unto blaspheming and railing. For it falleth out thus for the most part, when men take to themselves such liberty, that the devil doth inflame them by little and little unto greater madness. For which cause, we must take good heed that no wicked lust or desire provoke us to resist the truth; and, above all, let that horrible judgment terrify us which the Spirit of God thundereth out by the mouth of Paul against all rebels. For undoubtedly, in that Paul by shaking his garments gave some token of detestation, it was no human or private indignation, but zeal kindled by God in his heart; yea, God raised him up to be a preacher and setter forth of his vengeance, to the end the enemies of the word might know that they should not escape scot free for their stubbornness. We spake somewhat touching this sign of execration or cursing in the thirteenth chapter, ( Act 13:51.) Let the readers repair thither. The sum is, that God is sorer displeased with contempt of his word than with any wickedness. And surely, men be quite past hope when they tread under foot, or drive from them, the only remedy of all evils and maladies. Now, as the Lord cannot abide rebellion against his word, so it ought to sting and nettle us full sore. My meaning is this, that when the wicked enter combat with God, and, as it were, arm themselves to resist, we are called, as it were, by the heavenly trumpet unto the conflict, because there is nothing more filthy than that the wicked should mock God to his face, whilst we say nothing, and that they should even break out into reproaches and blasphemies. −

Your blood He denounceth to them vengeance, because they be without excuse. For they can shift no part of their fault from themselves, after that despising the calling of God they have endeavored to put out the light of life. Therefore, seeing they bear the blame of their own destruction, he doth also affirm that they shall be punished. And in saying that he is clean, he testifieth that he hath done his duty, it is well known what the Lord giveth all his ministers in charge in Ezekiel, ( Eze 3:18.) If thou show not unto the wicked that he may convert, − ³²⁰ I will require his blood at thy hand. Therefore Paul (because he did what he could to bring the Jews to repentance) doth acquit himself of all guiltiness. And by these words, teachers are warned that unless they will be guilty of blood before the Lord, they must do what in them lieth to bring those which go astray into the way, and that they suffer nothing to perish through ignorance. −

I will go undo the Gentiles Though the Jews had showed themselves to be most ready to be taught, yet ought Paul to have employed himself to teach the Gentiles, whose apostle and minister he was made; but here he expresseth the passage whereby he withdrew himself from the stubborn Jews for all. For he observed this course in teaching, that beginning with the Jews he might couple the Gentiles with them in the society of faith, and so might make of both together one body of the Church. When there remained no hope to do any good among the Jews, then the Gentiles only remained. Therefore, the sense is this, that they must be deprived of their own inheritance, that it may be given to the Gentiles, and so be wounded, partly that being stricken with fear, yea, being cast down, − ³²¹ they might come to soundness of mind; partly that the emulation or striving of the Gentiles might prick them forward unto repentance. But because they were incurable, reproach and shame served for this purpose only to bring them into despair. −

Calvin: Act 18:7

7.Departing thence Paul did not change his lodging which he had with Priscilla and Aquila, because he was weary of their company; but that he might more familiarly insinuate himself and come in favor with the Gentiles. For I suspect that this Justus, of whom Luke maketh mention, was rather a Gentile than a Jew. Neither doth the highness of the synagogue any whit hinder; for the Jews were scattered abroad, so that they had no certain place of the city to dwell in. Yea, it seemeth that Paul did make choice of the house which did join to the synagogue, that he might the more nettle the Jews. The title and commendation ascribed to Justus confirmeth this opinion; for it is said that he was a worshipper of God. For though the Jews had not sincere religion, yet because they did all profess the worship of God, it might have seemed that godliness took place commonly in all the whole nation. But because it was a rare matter among the Gentiles to worship God if any drew near unto true godliness, he hath this singular testimony given him which is set against idolatry. Also, I think that the Corinthians, of whom Luke speaketh shortly after, were Gentiles. Nevertheless, lest we should think that Paul’s labor was altogether fruitless which he bestowed among the Jews, Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom Paul himself speaketh in the first chapter of the First Epistle to the Corinthians, ( 1Co 1:1.) For in his salutation he maketh Sosthenes his fellow in office, after that he saith that he baptized Crispus. I take it that he is called the ruler of the synagogue, not as if he alone did bear rule and had the government, because Sosthenes hath the same title given him shortly after, but because he was one of the chief men. −

Calvin: Act 18:9

9.And the Lord said Though the fruit of Paul’s doctrine (in that he gained some daily to Christ) might have encouraged him to go forward, yet is the heavenly oracle added for his farther confirmation. Whence we gather that there were great combats set before him, and that he was sore tossed divers ways. For the Lord did never, without cause, − ³²² pour out his oracles; neither was it an ordinary thing with Paul to have visions, but the Lord used this kind of remedy when necessity did so require; and the thing itself doth show that there laid upon the holy man a great weight of business, under which he might not only sweat but almost faint, unless he had been set on foot again, and refreshed with some new help. And it is not without cause that he saith that his coming was base and contemptible, and that he was conversant there in fear and trembling, ( 1Co 2:3.) For mine own part, I think thus, that the wonderful power of the Spirit, wherewith Paul was endued before, was holpen with the oracle. Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as it appeareth by the twelfth chapter of the book of Numbers, ( Num 12:6,) Luke meaneth by this word vision, that when Paul was in a trance he saw a certain shape or form whereby he knew that God was present with him. Assuredly, it is not to be doubted but that God appeared by some sign. −

Fear not This exhortation showeth that Paul had cause of fear ministered unto him; for it had been a superfluous thing to correct fear, or to will him not to fear when all was well and quiet, and especially in a man so willing and ready. −

Furthermore, when the Lord (to the end he may have his servant to do his duty faithfully and stoutly) beginneth with restraining fear, by this we gather that nothing is more contrary to the pure and free preaching of the gospel than the straits of a faint heart. And surely experience doth show that none are faithful and courageous ministers of the word whom this fault doth hinder; and that those only are rightly prepared and addressed to teach to whom it is granted with boldness and courage of heart to overcome all manner [of] danger. In which respect, he writeth to Timothy that the spirit of fear is not given to the preachers of the gospel, but of power, and love, and sobriety, ( Tit 1:7.) Therefore, we must note the connection of words, Fear not, but speak, which is all one as if he should have said, Let not fear let thee to speak. And because fear doth not only make us altogether without tongue, but doth so bind us that we cannot purely and freely speak that which is needful. Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is, speak not with half thy mouth, as it is in the common proverb. But in these words there is prescribed to the ministers of the word of God a common rule, that they expound and lay open plainly, and without color or dissimulation, whatsoever the Lord will have made known to his Church; yea, let them keep back nothing which may make for the edifying or increase of God’s Church. −

Calvin: Act 18:10

10.Because I am This is the former reason why Paul, having subdued fear, must manfully and stoutly do his duty, because he hath God on his side. Whereto answereth the rejoicing of David, −

“If I shall walk in the midst of the shadow of death, I shall fear none ill: because thou art with me,” ( Psa 23:4.)

Again, −

“If tents be pitched about me,” etc., ( Psa 27:3.) −

The question is, whether he did not perceive that God was present with him elsewhere, as he had had experience of his help in divers places. For the promise is general, −

“I am with you until the end of the world,”
( Mat 28:20.) −

Neither is it lawful for us to mistrust so often as we obey his calling, but that he will be present with us. But it is an usual thing with the Lord to apply that unto certain kinds when the matter so requireth, which he hath promised to do in all affairs; and we know that when we come to the push, then are we most desirous of help. Moreover, these two members are joined together, “I am with thee, and no man shall hurt thee.” For it falleth out sometimes that God doth help us, and yet doth he, to look to, suffer us to be oppressed, as he forsook not Paul even in the midst of death; and here he promiseth the peculiar defense of his hand, whereby he shall be preserved from the violence of his enemies. −

But the question is, whether Paul needed any such confirmation, who ought to have been willing to enter [undergo] all manner [of] dangers. For what if he had been to suffer death, should he therefore have fainted through fear? I answer, that if at any time God pronounce that his servants shall be safe for a time, that doth no whit hinder, but that they may prepare themselves to suffer death valiantly; but as we distinguish between profitable and necessary, so we must note that there be some promises, which, if the faithful want, they must needs faint and sink down; − ³²³ and that other some are added when it is expedient so to be, which, though they be taken away, (because the grace of God doth nevertheless remain firm and sure,) the faith of the godly doth not fail. After this sort, Paul is commanded not to fear, because his enemies shall not touch him; and if so be he should have been oppressed even then with their violence, yet would he not have been afraid, but God would have his boldness and courage to increase even by this, because he should be without danger. If at any time the Lord bear with us so far forth, we are not to despise such a comfort of our infirmity. In the mean season, let this be sufficient for us to tread under foot all corrupt fear of the flesh, that so long as we fight under his banner we cannot be forsaken of him. And when it is said, “No man shall gainstand thee to do thee hurt,” the Lord doth not mean that he shall be free from violence and tumult whom the Jews did afterward deadly invade; but his meaning is, that their attempts shall be frustrate, because the Lord had determined to deliver him out of their hands. Therefore, we must fight stoutly that we may win the field. − ³²⁴ −

Because I have much people The second reason why he should take a good heart is, because the Lord will raise up a great and populous church there, though it be to be doubted whether this member depend upon that which goeth next before; for the text will run fitly thus, Because the Lord determined by the hand of Paul to gather together a great church, he would not suffer the enemies to interrupt the course of his labors, as if he should have said, I will help thee, that thou mayest not fail my people whose minister I have appointed thee to be. I do willingly embrace this exposition, that divers reasons are not inferred which are to be read apart, but that they be so distinguished that they agree together. Furthermore, the Lord calleth those his people, who, though they might then for good causes be counted strangers, yet because they were written in the book of life, and were forthwith to be admitted into his family, they have this title given them not improperly. For we know that many sheep wander without the flock for a time, as the sheep have many wolves among them. Therefore whom the Lord determined shortly after to gather to himself, those doth he take for his people in respect of their future faith. But let us remember, that those are engrafted into the body of Christ who appertain unto the same by the eternal adoption of God; as it is written, −

“Thine they were and thou gavest them me” ( Joh 17:6.) −

Defender: Act 18:1

Corinth was a very prosperous and very immoral commercial center occupying the entire width of the isthmus just south of Athens. It had a large Jewish colony and, as usual, Paul went first to the chief synagogue, where he preached Christ to its Jews and God-fearing Greek communicants."

Defender: Act 18:2

Priscilla and Aquila had apparently become Christian believers while in Rome (Rom 16:3)."

Defender: Act 18:3

Paul, in accordance with the practice of many of the Jewish scribes and rabbis, normally tried to provide his own material needs in order not to give occasion for complaint by the churches to whom he was ministering (Act 20:34; 1Co 4:12; 1Th 2:9; 2Th 3:8)."

Defender: Act 18:10

Many Corinthians did, indeed, accept Christ during the year and a half that Paul preached there (Act 18:11). It is significant, however, that the Lord already knew them and regarded them as His own people before they became believers. Although they eventually believed on Christ as a free choice by their own wills, the Lord had already prepared them to do this through their circumstances and by the convicting ministry of the Holy Spirit (Joh 16:7-11; Act 13:48; Gal 1:15)."

TSK: Act 18:1

departed : Act 17:32, Act 17:33

Corinth : Act 19:1; 1Co 1:2; 2Co 1:1, 2Co 1:23; 2Ti 4:20

TSK: Act 18:2

Aquila : Act 18:26; Rom 16:3, Rom 16:4; 1Co 16:19; 2Ti 4:19

Pontus : Act 2:9; 1Pe 1:1

Claudius : Act 11:28

TSK: Act 18:3

and wrought : Act 20:34, Act 20:35; 1Co 4:12, 1Co 9:6-12; 2Co 11:9; 1Th 2:9; 2Th 3:8, 2Th 3:9

TSK: Act 18:4

he : Acts 13:14-52, Act 14:1, Act 17:1-3, Act 17:11, Act 17:17, Act 19:8; Luk 4:16

persuaded : Act 18:13, Act 13:43, Act 19:26, Act 26:28, Act 28:23; Gen 9:27; 2Ch 32:11; Luk 16:31; 2Co 5:11

TSK: Act 18:5

Silas : Act 17:14, Act 17:15; 1Th 3:2

was : Act 4:20, Act 17:16; Job 32:18-20; Jer 6:11, Jer 20:9; Eze 3:14; Mic 3:8; Luk 12:50; 2Co 5:14; Phi 1:23 *Gr.

and testified : Act 18:28, Act 2:36, Act 9:22, Act 10:42, Act 17:3, Act 20:21; Joh 15:27; 1Pe 5:12

was Christ : or, is the Christ, Dan 9:25, Dan 9:26; Joh 1:41, Joh 3:28, Joh 10:24

TSK: Act 18:6

they : Act 13:45, Act 19:9, Act 26:11; Luk 22:65; 1Th 2:14-16; 2Ti 2:25; Jam 2:6, Jam 2:7; 1Pe 4:4, 1Pe 4:14

he shook : Act 13:51; Neh 5:13; Mat 10:14; Luk 9:5, Luk 10:10,Luk 10:11

Your : Act 20:26, Act 20:27; Lev 20:9, Lev 20:11, Lev 20:12; 2Sa 1:16; Eze 3:18, Eze 3:19, Eze 18:13, Eze 33:4, Eze 33:8, Eze 33:9; 1Ti 5:22

from : Act 13:46, Act 13:47, Act 19:9, Act 19:10, Act 26:20, Act 28:28; Mat 8:11, Mat 21:43, Mat 22:10; Rom 3:29; Rom 9:25, Rom 9:26, Rom 9:30-33, Rom 10:12, Rom 10:13, Rom 11:11-15

TSK: Act 18:7

Justus : Col 4:11

worshipped : Act 10:2, Act 10:22, Act 13:42, Act 16:14, Act 17:4

TSK: Act 18:8

Crispus : 1Co 1:14

the chief : Act 18:17, Act 13:15; Mar 5:35

believed : Act 10:2, Act 16:14, Act 16:15, Act 16:34; Gen 17:27, Gen 18:19; Jos 24:15

hearing : Act 2:37-41, Act 8:12, Act 8:35-38; Mat 28:19; Mar 16:15, Mar 16:16; Rom 10:14-17; 1Co 1:13-17

TSK: Act 18:9

spake : Act 16:9, Act 22:18, Act 23:11, Act 27:23-25; 2Co 12:1-3

Be : Isa 58:1; Jer 1:17; Eze 2:6-8, Eze 3:9-11; Jon 3:2; Mic 3:8; Eph 6:19, Eph 6:20; 1Th 2:2

TSK: Act 18:10

I am : Exo 4:12; Jos 1:5, Jos 1:9; Jdg 2:18; Isa 8:10, Isa 41:10, Isa 43:2; Jer 1:18, Jer 1:19; Mat 1:23, Mat 28:20; 2Co 12:9; 2Ti 4:17, 2Ti 4:22

and no : Isa 54:17; Jer 15:20,Jer 15:21; Mat 10:30; Luk 21:18; Rom 8:31

for : Act 15:14, Act 15:18; Joh 10:16, Joh 11:52; Rom 10:20,Rom 10:21; 1Co 6:9-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 18:1

After these things - After what occurred at Athens, as recorded in the previous chapter.

Came to Corinth - Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lecheeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece, and at the same time one of the most luxurious, effeminate, ostentatious, and dissolute. Lasciviousness here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterward wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterward restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and relapsed into its former dissipation and licentiousness. Paul arrived there in 52 or 53 ad.

Barnes: Act 18:2

And found a certain Jew - Aquila is mentioned elsewhere as the friend of Paul, Rom 16:3; 2Ti 4:19; 1Co 16:19. Though a Jew by birth, yet it is evident that he became a convert to the Christian faith.

Born in Pontus - See the notes on Act 2:9.

Lately come from Italy - Though the command of Claudius extended only to Rome, yet it was probably deemed not safe to remain, or it might have been difficult to procure occupation in any part of Italy.

Because that Claudius - Claudius was the Roman emperor. He commenced his reign 41 a.d., and was poisoned 54 a.d. At what time in his reign this command was issued is not certainly known.

Had commanded ... - This command is not mentioned by Josephus, but it is recorded by Suetonius, a Roman historian ("Life of Claudius,"chapter 25), who says that "he expelled the Jews from Rome, who were constantly exciting tumults under their leader, Chrestus."Who this Chrestus was is not known. It might have been a foreign Jew, who raised tumults on some occasion of which we have no knowledge, as the Jews in all pagan cities were greatly prone to excitements and insurrections. Or it may be that Suetonius, little acquainted with Jewish affairs, mistook this for the name Christ, and supposed that he was the leader of the Jews. This explanation has much plausibility; for:

(1) Suetonius could scarcely be supposed to be intimately acquainted with the affairs of the Jews.

\caps1 (2) t\caps0 here is every reason to believe that, before this, the Christian religion was preached at Rome.

\caps1 (3) i\caps0 t would produce there, as everywhere else, great tumult and contention among the Jews.

(4) Claudius, the emperor, might suppose that such tumults endangered the peace of the city, and resolve to remove the cause at once by the dispersion of the Jews.

\caps1 (5) a\caps0 Roman historian might easily mistake the true state of the case; and while they were contending about Christ, he might suppose that it was under him, as a leader, that these tumults were excited. All that is material, however, here, is the fact, in which Luke and Suetonius agree, that the Jews were expelled from Rome during his reign.

Barnes: Act 18:3

The same craft - Of the same trade or occupation.

And wrought - And worked at that occupation. Why he did it the historian does not affirm; but it seems pretty evident that it was because he had no other means of maintenance. He also labored for his own support in Ephesus Act 20:34 and at Thessalonica, 2Th 3:9-10. The apostle was not ashamed of honest industry for a livelihood; nor did he deem it any disparagement that a minister of the gospel should labor with his own hands.

For by their occupation - By their trade; that is, they had been brought up to this business. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they I might have the means of an honest livelihood. Even though they were instructed in the liberal sciences, yet they deemed a handicraft trade, or some honorable occupation, an indispensable part of education. Thus, Maimonides (in the Tract Talin. Torah, chapter i., section 9) says, "the wise generally practice some of the arts, lest they should be dependent on the charity of others."See Grotius. The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional people, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth.

They were tentmakers - σκηνοποιοὶ skēnopoioi . There have been various opinions about the meaning of this word. Many have supposed that it denotes "a weaver of tapestry."Luther so translated it. But it is probable that it denotes, as in our translation, "a manufacturer of tents, made of skin or cloth."In Eastern countries, where there was much travel, where there were no inns, and where many were shepherds, such a business might be useful, and a profitable source of living. It was an honorable occupation, and Paul was not ashamed to be employed in it.

Barnes: Act 18:4

And he reasoned ... - See the notes on Act 17:2.

Barnes: Act 18:5

And when Silas and Timotheus ... - They came to Paul according to the request which he had sent by the brethren who accompanied him from Thessalonica, Act 17:15.

Paul was pressed - Was urged; was borne away by an unusual impulse. It was deeply impressed on him as his duty.

In spirit - In his mind; in his feelings. His love to Christ was so great, and his conviction of the truth so strong, that he labored to make known to them the truth that Jesus Was the Messiah.

That Jesus was Christ - That Jesus of Nazareth was the Messiah. Compare Act 17:16. The presence of Silas and Timothy animated him; and the certainty of aid in his work urged him to zeal in making known the Saviour.

Barnes: Act 18:6

And when they opposed themselves - To him and his message.

And blasphemed - See the notes on Act 13:45.

He shook his raiment - As an expressive act of shaking off the guilt of their condemnation. Compare Act 13:45. He shook his raiment to show that he was resolved henceforward to have nothing to do with them; perhaps, also, to express the fact that God would soon slake them off, or reject them (Doddridge).

Your blood ... - The guilt of your destruction is your own. You only are the cause of the destruction that is coming upon you. See the notes on Mat 27:25.

I am clean - I am not to blame for your destruction. I have done my duty. The gospel had been fairly offered and deliberately rejected; and Paul was not to blame for their ruin, which he saw was coming upon them.

I will go ... - See Act 13:46.

Barnes: Act 18:7

A certain man’ s house - Probably he had become a convert to the Christian faith.

Joined hard - Was near to the synagogue.

Barnes: Act 18:8

And Crispus - He is mentioned in 1Co 1:14 as having been one of the few whom Paul baptized with his own hands. The conversion of such a man must have tended greatly to exasperate the other Jews, and to further the progress of the Christian faith among the Corinthians.

With all his house - With all his family, Act 10:2.

And many of the Corinthians - Many even in this voluptuous and wicked city. Perhaps the power of the gospel was never more signal than in converting sinners in Corinth, and rearing a Christian church in a place so dissolute and abandoned. If it was adapted to such a place as Corinth; if a church, under the power of Christian truth, could be organized there, it is adapted to any city, and there is none so corrupt that the gospel cannot change and purify it.

Barnes: Act 18:9

By a vision - Compare the notes on Act 9:10; Act 16:9.

Be not afraid - Perhaps Paul might have been intimidated by the learning, refinement, and splendor of Corinth; perhaps embarrassed in view of his duty of addressing the rich, the polite, and the great. To this he may allude in 1Co 2:3; "And I was with you in weakness, and in fear, and in much trembling."In such circumstances it pleased God to meet him, and disarm his fears. This he did by assuring him of success. The fact that God had much people in that city Act 18:10 was employed to remove his apprehensions. The prospect of success in the ministry, and the certainty of the presence of God, will take away the fear of the rich, the learned, and the great.

Barnes: Act 18:10

For I am with thee - I will attend, bless, and protect you. See the notes on Mat 28:20.

No man shall set on thee - No one who shall rise up against thee will be able to hurt thee. His life was in God’ s hands, and he would preserve him in order that his people might be collected into the church.

For I have - Greek: there is to me; that is, I possess, or there belongs to me.

Much people - Many who should be regarded as his true friends, and who should be saved.

In this city - In that very city that was so voluptuous, so rich, so effeminate, and where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people, for it was given to Paul as an encouragement to him to labor there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that he intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own service there. We may learn from this:

(1) That God has a purpose in regard to the salvation of sinners.

\caps1 (2) t\caps0 hat that purpose is so fixed in the mind of God that he can say that those in relation to whom it is formed are his.

\caps1 (3) t\caps0 his is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work.

\caps1 (4) t\caps0 his plan may have reference to the most frivolous, the most guilty, and the most abandoned, and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them.

\caps1 (5) t\caps0 here may be more hope of success among a dissolute and profligate population, than among proud, cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success in dissolute Corinth. There is often more hope of converting a man openly dissolute and abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom.

Poole: Act 18:1

Act 18:1-8 Paul worketh for his subsistence, and preacheth Christ

at Corinth, first to the Jews, and, upon their opposing

and blaspheming, to the Gentiles with more success.

Act 18:9-11 He is encouraged by the Lord in a vision, and abideth

there a long time.

Act 18:12-17 The Jews accuse him before Gallio the deputy, who

will have nothing to do with them.

Act 18:18-23 Paul passeth from city to city, confirming the disciples.

Act 18:24-28 Apollos, instructed more perfectly in the Christian

doctrine by Aquila and Priscilla, preacheth it at

Ephesus, and afterward in Achaia, with great efficacy.

The metropolis of Achaia, being a rich sea town, and situate in the very isthmus which joins Peloponnesus unto Achaia; made a Roman colony, and now flourishing with learned men. Here St. Paul gathered a famous church, unto which he wrote two of his Epistles.

Poole: Act 18:2

Pontus a country between Cappadocia and the Black Sea, Act 2:9 , whither the progenitors of Aquila, in one of the dispersions, might flee from Judea to inhabit there.

Claudius the Roman emperor, who, at the beginning of his reign, gave liberty to the Jews freely to exercise their religion, but about eight years after took away that privilege from them; which Suetonius makes mention of, though very much mistaking the reason. With the Jews, it is thought that the Christians were banished too; for the pagan Romans did not care to distinguish between them, they both worshipping but one God, and agreeing in opposing their idolatry.

Poole: Act 18:3

Of the same craft the most learned amongst the Jews did always learn some handicraft, and it was one of those things which they held a father was bound to do for his child, viz. to teach him some trade. And one of their rabbi’ s sayings is, That whosoever does not teach his child a trade, does as bad as if he did teach him to play the thief.

And wrought St. Paul wrought with his hands, not so much because as yet there was no church there that could maintain him, but:

1. Because he would not be burdensome unto them, they being probably most mean persons that believed there, as appears, 1Co 1:26 . Or:

2. That he might show how that he did not covet theirs, but them, and to gain nothing but souls amongst them. Yet he asserted his right, and the right of ministers, by Divine appointment, to live of the gospel, 1Co 9:6,11,12 .

Tent-makers tents were used by soldiers, and in those hot countries by others also, being usually made of skins sewn together to keep off the violence of the weather.

Poole: Act 18:4

He reasoned in the synagogue or argued and disputed, giving his reasons out of Scripture, and answering their objections.

And persuaded the Jews not only using cogent arguments, but, as some understand the verb, such as did prevail upon them.

And the Greeks not such as were of the Jewish race, and after the dispersion used the Scripture in the Greek tongue; but such as were Gentile Greeks, Greeks by descent.

Poole: Act 18:5

Were come from Macedonia according as was ordered by him, Act 17:14,15 .

Pressed in the spirit more than ordinarily affected, the Spirit of God influencing his spirit, so that he felt an anguish or pain at the heart, as 2Co 2:4 ; such was his grief for the contumacy of the Jews, so great was his desire that they might be saved.

Jesus was Christ:

1. The Christ, or anointed, that excelled all other Christs or anointed ones, being anointed with oil above measure.

2. The Christ that was promised by the prophets.

Poole: Act 18:6

Blasphemed they blasphemed Paul, miscalling of him, but especially Christ, whose dishonour grieved Paul most.

He shook his raiment his upper garment, as the manner was, Mat 26:65 , that none of the dust of that place where such blasphemy was spoken might stick unto him. See Act 13:51 .

Your blood be upon your own heads or, You are guilty of your own deaths and damnation, 2Sa 1:16 Mat 27:25 ;

Felo de se. This expression is borrowed from the witnesses laying their hands on the head of the guilty person; or the sacrificer’ s laying his hand on the head of the beast which was to be slain; Exo 29:10 Lev 1:4 .

I am clean; free from their blood, or the loss of their souls, having warned them, and shown the way of life unto them. Eze 33:4 ; he had blown the trumpet, and warned the people.

Poole: Act 18:7

Justus some read Titus, some both Titus and Justus, making Justus a surname, as Act 1:23 Col 4:11 ; after the manner of the Romans.

One that worshipped God had forsaken the polytheism of the heathen.

Poole: Act 18:8

The chief ruler: there were several rulers in a synagogue, which we find frequent mention of, as Mat 9:18 Mar 5:22 . Their office and place was, to advise and give order about the affairs of the synagogue, that all things might be performed according to their prescribed rules.

Many of the Corinthians believed amongst whom are reckoned Gaius, Sosthenes, 1Co 1:1 , and Epenetus, Rom 16:5 .

Poole: Act 18:9

In the night by a vision as Act 16:9 ; it may be, by an angel.

Speak, and hold not thy peace it is doubled again and again, as of greatest consequence:

1. To the Corinthians, whose salvation by this means might be procured.

2. To Paul himself, whose soul, howsoever, should be delivered, he having discharged his duty, Act 20:26,27 .

The fierceness of the enemies of God and his truth, should kindle a greater fervour in his servants for his glory. Should Satan have better servants than God? Should they dare for their master beyond what the servants of God are willing to do or suffer for him? Isa 62:1 Jer 1:17,18 .

Poole: Act 18:10

Christ, in this vision, useth two arguments to persuade Paul to continue preaching the gospel at Corinth:

1. Because he would be with him, to supply, support, and deliver him; as it is promised to Jeremiah, Jer 1:19 , and to all the faithful ministers of Christ, Mat 28:20 . This promise was fulfilled to Paul, and to other of God’ s servants; whatsoever troubles they met with, even when they were killed, they were not hurt, Rom 8:36-39 .

2. The other reason why Paul was commanded to tarry was, because there were many that God would have called by his ministry; and thus those who were not his people God calleth his people, as Hos 1:10 2:23 .

Haydock: Act 18:3

Critics are divided in their opinion about the nature of St. Paul's employment: but it is generally supposed to be making tents of skins, such as were formerly used by travellers and soldiers. (Tirinus) ---

Hence the expression, esse sub pellibus. The apostle submitted to this labour, that he might be no burden to those whom he preached the gospel. (St. Augustine, tract. in Joan.) ---

The Jews, with their characteristic good sense, in matters of this kind, made it the first duty of parents, to teach their children some trade, by which they might gain their livelihood. To neglect this was supposed to be equivalent to teaching them to steal. Hence their learned men were likewise practitioners in some laborious trade. They were ignorant of the distinction between low, and honourable professions, which refinement and vanity have introduced among us. Every employment was honourable, which was conducive to the good of their neighbour, and compatible with virtue and modesty; and the more so, in proportion as the wants of mankind made it more necessary. See Fleury's Manners of the Israelites. (Passim.)

Haydock: Act 18:4

Introducing the name of the Lord Jesus. These words are found in few Greek copies, and so are omitted in the Protestant translation. (Witham)

Haydock: Act 18:5

No further mention is made of Silas in these Acts. Some martyrologists think he died in Macedonia by martyrdom. He is honoured in the Church as a saint, and sometimes, as well as St. Barnabas, obtains the title of apostle. (Calmet) See annotation, chap. xvi. ver. 37.

Haydock: Act 18:6

Shaking his garments. See Matthew x. 14. Your blood be upon your own heads: that is, you are guilty of your own perdition: we have discharged our duty by preaching to you. (Witham)

Gill: Act 18:1

After these things,.... The Arabic version renders it, "after these words, or discourses"; after the apostle's disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related:

Paul departed from Athens, and came to Corinth; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra ^p, the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was κοραι ενθα, "corai entha, here are girls, or whores"; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; See Gill on 2Co 12:21. It was situated between two great seas, the Aegean and Ionean; hence ^q Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore ^r: it was a city that abounded in riches and luxury. Florus ^s calls it the head of Achaia, and the glory of Greece; and Cicero ^t, the light of all Greece: it was in time so much enlarged, and became so famous, that it was little inferior to Rome itself, on which account it grew proud and haughty; and using the Roman ambassadors with some degree of insolence, who were sent into Greece, on some certain occasion, first Metellus, and then Mummius, were sent against it, which latter took it, and burnt it; and the city then abounding with images and statues of gold, silver, and brass, were melted down together in the fire, and made what was afterwards called the Corinthian brass, which became so famous, and is often spoken of in history ^u: but Julius Caesar, moved with the commodious situation of the place, rebuilt it ^w, and it became a colony of the Romans, as Pliny ^x and Mela ^y both call it: and so it was at this time when the apostle was there. After this it came into the hands of the Venetians, from whom it was taken by Mahomet, the second son of Amurath, in the year 1458 ^z; but is now again in the hands of the Venetians; and that and the country about it are called the Morea. And as the Gospel was to be preached to the worst of sinners, among whom God's chosen ones lay, the apostle was directed to come hither; and it appears by the sequel, that God had much people here, even more than at Athens, among the wise and learned.

Gill: Act 18:2

And found a certain Jew named Aquila,.... This seems to have been his Roman name, which he had took, or was given him, while he was at Rome; very likely his Jewish name was נשד, "Nesher", which signifies an eagle, as "Aquila" does: unless it should rather be thought to be a Greek name; and as "Olympas" is from "Olympios", and "Nymphas" from Nymphios"; so "Akilas", as it in the Greek text, from Akylios", and this from ακυλος, "Akylos", which signifies an acorn. There was a Jewish proselyte of this name, who translated the Bible into Greek, who is called by the Jewish writers עקילס, "Akilas" ^a; and Eusebius ^b calls him ακυλας ο ποντικος, or "Akylas" or "Aquila" of Pontus, as here, but cannot be the same; for one was a Jew, the other a Gentile, then a Christian, and afterwards a Jewish proselyte, and lived after the destruction of Jerusalem many years, even in the times of Adrian: nor is it the same name with Onkelos, the famous Chaldee paraphrast, as some have thought, and much less the same person; for though their age better agrees, yet neither their name, nor their nation; for Onkelos was only a proselyte, not a Jew, as this man was; and the agreement the names of these proselytes may be thought to have with this, does but confirm it to be a Roman name; and in a decree of Claudius the Roman emperor, mention is made of Akylas, or Aquila, a Roman governor of Alexandria ^c: and in the reign of Caius Caligula, there was a consul of Rome whose name was M. Aquila Julianus. This is said to be afterwards bishop of Heraclea; but that is not to be depended upon:

born in Pontus; a country in Asia; See Gill on Act 2:9 where many Jews lived; though he was born in an Heathen country, his parents were Jews:

lately come from Italy; a famous and well known country in Europe: See Gill on Heb 13:24.

with his wife Priscilla; she and her husband are both highly spoken of in Rom 16:3; see Gill on Rom 16:4,

because that Claudius had commanded all Jews to depart from Rome; of which edict Suetonius ^d makes mention, who says, that Claudius

"expelled the Jews from Rome, who were continually making tumults, being moved thereunto by one Chrestus,''

who is generally understood to be Christ; and it is thought that the reason of this edict was, that the Jews in Rome continually opposing and disputing with the Christians, about Jesus being the Messiah, Claudius, who was of a timorous disposition, was afraid of a tumult, and that it might issue in his detriment, and therefore banished all the Jews, with whom the Christians were involved; for by the Heathens they were all called Jews, the first Christians being Jews: though others say the reason was, that the Jews had contracted an acquaintance with Agrippina, the wife of Claudius, and had drawn her into Judaism: but be it as it will, such an edict was made, on account of which Aquila and Priscilla were obliged to leave Rome, and come to Corinth. It must be something that was very provoking to him, otherwise before he had shown much favour to the Jews; for he not only granted to the Jews at Alexandria, that they should continue in the observance of their laws and customs, but permitted the same to them in all parts of the empire, by a special decree, which runs thus ^e;

"Tiberius Claudius Caesar, &c. decrees, seeing the Kings Agrippa and Herod, my dearest friends, have entreated me that I would suffer the Jews in every government under the Romans, to observe their laws as in Alexandria; I most willingly grant it, not only for the sake of gratifying those who ask it, but judging that those are worthy, for whom it is asked, because of their faithfulness and friendship to the Romans; especially accounting it most just that no Grecian city should be deprived of these rights, seeing they were kept for them by the divine Augustus; wherefore it is right also that the Jews throughout all our empire should observe the customs of their country without any hinderance, whom I now command that in love to us they would behave more moderately, and not despise the religion of other nations, but keep their own laws; and I will that governors of cities, and colonies, and freedoms, both in Italy and without, have this my edict transcribed, and also kings and princes by their ambassadors, and that it be put in such a place in less than thirty days, from whence it may be plainly read.''

This Claudius was the "fifth" emperor of Rome; and this decree passed in the "ninth", or, as others, in the "eleventh" year of his reign, and about the year of Christ 51, or, as others, 54.

And came unto them: that is, the apostle, having found out Aquila and Priscilla, he came and visited them, and took up his lodging with them.

Gill: Act 18:3

And because he was of the same craft, Art, occupation, or trade:

he abode with them; in the same house in which they were:

and wrought; with his own hands, to support himself, for he was a stranger in this place; and as yet here was no church to minister to him; and when there was, he would take nothing of them, that the false teachers, who rose up among them, might not make any handle of it against him, and to the prejudice of the Gospel; though otherwise he thought it his just due to receive a maintenance from the churches; and insisted upon it as an ordination of Christ. He learned a trade whilst among the Jews, with whom it was common for their greatest doctors to be brought up to some trade or another; See Gill on Mar 6:3.

for by their occupation they were tent makers; either for the soldiers, and which were made of sack cloth of hair, or of leather, and of the skins of various animals ^f, sewed together; hence the phrase, "sub pellibus", "under the skins", is used for to lie in tents ^g: or those tents they made, were canopies made of linen, and other things, which were erected in the summer season to shade and screen from the heat of the sun; though others take them for a sort of tapestry, or hangings, which they made for theatres, palaces, and stately rooms; and according to the Syriac version, they were horses' trappings which they made: perhaps they were of the same occupation with Menedemus the philosopher, who was σκηνορραφος, "a sewer of tents" ^h.

Gill: Act 18:4

And he reasoned in the synagogue every sabbath,.... In Corinth there was a synagogue of the Jews, in which they met together for worship on the seventh day of the week, which was their sabbath; and hither Paul went, and took the opportunity of reasoning with them out of the Scriptures, concerning Christ, his person, and offices, his incarnation, obedience, sufferings, and death, and about redemption and salvation by him: we may observe the diligence, industry, and indefatigableness of the apostle; on the sabbath day he went to the synagogue, and preached Christ to those who there attended; and on the weekdays he laboured with his own hands. Beza's most ancient copy, and the Vulgate Latin version add here, "interposing the name of the Lord Jesus"; frequently making mention of his name, or calling upon it, and doing miracles in it.

And persuaded the Jews and the Greeks; this was the effect of his reasoning, and the success that attended it; some, both of the Jews, who were so by birth, as well as religion, and of the Greeks, or Gentiles, who were Jewish proselytes, and attended synagogue worship, were convinced by his arguments, and were induced to believe the truth of his doctrine, and to embrace it; or at least he endeavoured to persuade them that they were lost sinners, and that there was salvation for them in Christ, and in him only.

Gill: Act 18:5

And when Silas and Timotheus were come from Macedonia,.... Not from Berea in Macedonia, for from hence they came to the apostle while at Athens, and from whence he sent them, at least Timothy, to Thessalonica, to know the state of the saints there, as appears from 1Th 3:1 and from hence they now came to the apostle at Corinth: when

Paul was pressed in Spirit; either by the Holy Spirit, by which he was moved and stirred up to preach the Gospel more frequently, and more powerfully; for he had not always the same measure of the Spirit, or was not always under the same influence; or else in his own spirit, and so the Arabic version renders it, "grief beset the spirit of Paul"; his soul was filled with trouble and sorrow, when he observed the nonrepenitence and unbelief, the contradiction and blasphemy of the greater part of the Jews; and being filled with zeal for their welfare, he continued preaching Christ unto them. The Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, instead of "in spirit", read "in speech", or "in word"; and the sense is, not that he was straitened in his speech, and knew not what to say to the Jews, or had not freedom of speech with them; but he was instant in preaching to them, and preached the word more frequently and fervently, upon the coming of Silas and Timothy to his assistance:

and testified to the Jews that Jesus was Christ; he continued to produce more testimonies out of the writings of Moses, and the prophets, to prove that Jesus of Nazareth was the Christ, or Messiah, prophesied of in those writings, and promised to the Jews, and whom they expected.

Gill: Act 18:6

And when they opposed themselves,.... To the truth, and contradicted themselves in many instances, and their own prophecies; or those books which they themselves allowed to be the oracles of God, and blasphemed both Christ, and the apostle, and the doctrine which he taught; and railed at him, and spoke evil of him, and used him in a very contumelious and reproachful manner, as they were used from contradicting to go to blaspheming; see Act 13:45

he shook his raiment; his outer garment, and the dust off from it, as a testimony against them; see Mat 10:14

and said unto them, your blood be upon your heads; meaning, that they were the authors of their own ruin and destruction; that they could not impute it to any other, when it came upon them; and that they were left inexcusable, and must bear their own iniquities, and the punishment of them: this clause is wanting in the Syriac version.

I am clean; meaning from their blood; see Act 20:26. The apostle seems to allude to Eze 33:4 signifying, that he had discharged his duty as a preacher, and so had delivered his own soul from their blood being required at his hands; and that it rested entirely on themselves, and they were answerable for all their impenitence, unbelief, and blasphemy:

from henceforth I will go unto the Gentiles; in that city, and preach the Gospel to them, and no more enter into their synagogue, as it is very likely he afterwards never did; for though Crispus, the chief ruler of the synagogue, was afterwards converted, yet his conversion seems to have been not in the synagogue, but in the house of Justus, which was hard by it. Compare with this Act 13:46.

Gill: Act 18:7

And he departed thence,..... Not from Corinth, but from the synagogue:

and entered into a certain man's house named Justus; he did not return to Aquila and Priscilla, because they were Jews, lest he should be thought not to abide by his words, that he would henceforth go to the Gentiles; wherefore as he came out of the synagogue, he turned into a house adjoining to it, which belonged to one Justus: in one copy of Beza's, and in some others, and in the Vulgate Latin version, he is called "Titus Justus"; and in the Arabic version, "Titus the son of Justus"; the Syriac version only reads "Titus": whether this is not the same Titus, who afterwards was a companion of the apostle, and to whom he wrote an epistle, may be inquired.

One that worshipped God; a Gentile, but a religious man, such an one as Cornelius: he might be a proselyte either of the gate, or of righteousness; though if he was the same with Titus, he could not be the latter, because he was not circumcised, Gal 2:3 whose house joined hard to the synagogue; had this man been a Jew, his house might very well have been taken for the house which was סמוך לבית הכנסת, "near to the synagogue", in which travellers were entertained, and ate, and drank, and lodged ⁱ; and that he was the person appointed to take care of them, and so a very suitable house for Paul, a stranger, to take up his lodging in. The Ethiopic version adds, very wrongly, taking it from the beginning of the next verse, "because he was the ruler of the synagogue"; as if Justus was the ruler of the synagogue; and this the reason why his house was so near; whereas not he, but Crispus, was the ruler, as follows.

Gill: Act 18:8

And Crispus, the chief ruler of the synagogue,.... This was a Jewish name; frequent mention is made of R. Crispa in the Jewish writings ^k this person, either through hearing Paul before he departed from the synagogue, or when in Justus's house, which was hard by the synagogue, believed on the Lord with all his house: he believed the doctrine the apostle preached, concerning Jesus, and that he was the Messiah; and he believed in him for life and salvation, and made a profession of his faith in him, and so did all his family, upon which he was baptized by the apostle; see 1Co 1:14

and many of the Corinthians hearing not "his faith", as the Arabic version adds; as if hearing of the faith of Crispus induced them to believe also; for the ruler of the Jewish synagogue had no such influence on the Gentile Corinthians, as these were: but these hearing the Gospel preached by the apostle, very likely in the house of Justus, to which they came,

believed; faith came by hearing; they believed the Gospel, and they believed in Christ, the sum and substance of it; and not with a bare historical faith, but with a spiritual and saving one, or such as is unto salvation, with their heart, and with their mouth made confession of it:

and were baptized; not by the apostle, for he baptized at Corinth none but Crispus and Gaius, and the household of Stephanas, but by some of his companions, as Silas, or Timothy, or both: this is a plain instance of believers' baptism; first they heard the word of God; then they believed, this word coming with power to them; and upon their believing, they are baptized. These laid the foundation of a famous church in this place, which continued for many ages after; Silas, who is reckoned among the seventy disciples, is said to be the first bishop or pastor of it; See Gill on Luk 10:1; in the "second" century Primus was bishop of this church, with whom Egesippus as he went to Rome stayed some days, and was much refreshed with the orthodox faith of him, and the Corinthians; in the same century Dionysius presided over this church, who was not only very useful to the church under his care, but to many others ^l; in the same age, under Severus lived Bacchylus bishop of Corinth, who wrote a book concerning Easter in the name of all the bishops in Achaia ^m; in the third century Tertullian ⁿ makes mention of a church at Corinth; in the fourth century Epictetus was bishop of the said church, and was contemporary and familiar with Athanasius, to whom a letter is extant in the works of Athanasius ^o; in the "fifth" century there was a church at Corinth, and a bishop of it was in the synod at Chalcedon, and it was then a metropolitan church; in this age Peregrinus bishop of Corinth was in the first synod at Ephesus, held against Nestorius, and Erisistratus, a bishop also of the same church, was in another synod at the same place, and Peter bishop of Corinth was in the Chalcedon council; in the "sixth" century mention is made of a bishop of the Corinthians, in the fifth synod at Constantinople, and in the same century Gregory instructed John bishop of the Corinthians rightly to govern the Lord's flock, and exhorted all the Corinthian bishops to concord. In this age Adrianus also was bishop of Corinth, he flourished under Mauritius the emperor; as likewise did Anastasius archbishop of the Corinthians; and he being removed from his office, John succeeded him in it; in the "seventh" century there was a Corinthian bishop in the sixth council at Constantinople ^p; thus far this ancient church is to be traced in history.

Gill: Act 18:9

Then spake the Lord to Paul in the night by a vision,.... On a certain night as he was asleep, the Lord Jesus Christ appeared to him in a dream, and spake after this manner to him:

be not afraid; it is very likely that after the baptism of Crispus and his family, and of many of the Corinthians, that both the Jews and the Gentiles were exasperated against the apostle; and his life might seem to be in danger, and he might be thinking of removing from hence for his preservation and safety; and might be advised to it by his friends, or at least that he should be incognito, and not be seen publicly: wherefore the Lord appears to him, and bids him not indulge any fears, or conceal himself and be silent,

but speak, and hold not thy peace; preach freely and boldly the Gospel without fear of men; the fear of men should not stop the mouths of Christ's ministers.

Gill: Act 18:10

For I am with thee,.... According to his promise, Mat 28:20 not only to assist in the ministry of the word, to give light into it, and liberty to preach it, and success in it, but to keep and preserve him from being hurt by men:

and no man shall set on thee; attack thee, or lay hands on thee:

to hurt thee; to do any injury to thy person, to thy body, in any part of it: wicked men cannot strike a blow, or do the least damage to a servant of Christ without his permission; he can tie their hands, and restrain their rage.

For I have much people in this city; this wicked and luxurious city; there were many here who were yet in their sins, in a state of unregeneracy, whom God had chosen to be his people, and had taken into his covenant as such; were given to Christ as his peculiar people, and whom he had redeemed with his precious blood: they were his people both by gift and purchase, before they were called by grace; and because of this his interest in them, he will have his Gospel continued for the gathering them in to himself; for Christ will lose none of his, all shall come unto him: from all which it appears, that Christ has a people who are related to him, and he has an interest in, before they are effectually called by grace; for this refers not to the many Corinthians who had heard and believed, and were baptized, but to some that had not, and were yet to be called; not the Jews in this city, Christ's own nation, nor all the inhabitants of it who were in some sense Christ's people, being made and supported in their beings by him, are intended; but a special people among the Gentiles, the same with the other sheep Christ speaks of, Joh 10:16 not yet of his fold; a people beloved of God, chosen in Christ, given to him, and with whom a covenant was made in him, for whom Christ undertook, in whose name he acted, and for whom he received blessings and promises, as well as took the care and charge of their persons; for the sake of these he assumed human nature, and suffered and died; towards these his heart always is; his eye is upon them, and he knows them, and where they are; and therefore he will look them up and find them out, and they shall be brought to believe in him, and shall not perish, but have everlasting life: and it may be further observed, that Christ has "many" such, though they are but comparatively few, yet in themselves they are a great number; yea, he has sometimes many of these in the worst of places, and among the vilest of men; and for the sake of these, in order to select and separate them from the rest, is the Gospel preached and continued. The ministers of it are sent here and there, where such persons are, and there they are continued till they are gathered in; yea, on this account both the Gospel and its preachers are continued in the world; and even the world itself, for the sake of these, till they are brought in, and then it will be destroyed; and it may be also remarked, that for the encouragement of Gospel ministers, Christ promises his presence and protection, and which was fulfilled in the Apostle Paul at Corinth; who though he stayed there a year and six months, none were suffered to do him any injury; and when an insurrection was made within that time, yet the apostle escaped, and quietly departed elsewhere.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 18:1

¹ tn Grk “After these things.”

² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

³ tn Or “Paul left.”

⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

⁵ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

NET Notes: Act 18:2

¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

³ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

⁵ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

⁶ tn Or “to leave.”

⁷ map For location see JP4 A1.

⁸ tn Or “went to.”

NET Notes: Act 18:3

¹ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

² tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

³ sn This is a parenthetical note by the author.

NET Notes: Act 18:4

¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

² sn See the note on synagogue in 6:9.

³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

NET Notes: Act 18:5

¹ tn Grk “came down.”

² sn Macedonia was the Roman province of Macedonia in Greece.

³ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

⁴ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

NET Notes: Act 18:6

¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

² tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

³ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

⁴ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

⁵ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

NET Notes: Act 18:7

¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

² tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

⁴ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

NET Notes: Act 18:8

¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

NET Notes: Act 18:9

¹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

² tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

³ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

NET Notes: Act 18:10

¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

² tn Or “injure.”

Geneva Bible: Act 18:1

After ^{( 1 )} these things Paul departed from Athens, and came to Corinth;

^{( 1 )} The true ministers are so far from seeking their own profit, that they willingly depart from what is rightfully theirs, rather than hindering the course of the Gospel in the slightest way.

Geneva Bible: Act 18:2

And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that ^{( a )} Claudius had commanded all Jews to depart from Rome:) and came unto them.

^{( a )} Suetonius records that Rome banished the Jews because they were never at rest, and that because of Christ.

Geneva Bible: Act 18:4

^{( 2 )} And he reasoned in the synagogue every sabbath, and ^{( b )} persuaded the Jews and the Greeks.

^{( 2 )} The truth ought always to be freely uttered, yet nonetheless the doctrine may be moderated in accordance with the hearers, so that they are most profited.

^{( b )} Exhorted so that he persuaded, and that is what the word signifies.

Geneva Bible: Act 18:5

And when Silas and Timotheus were come from Macedonia, Paul ^{( c )} was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.

^{( c )} Was very much grieved in mind: by which is signified the great earnestness of his mind, which was greatly moved: for Paul was so zealous that he completely forgot himself, and with a wonderful courage gave himself to preach Christ.

Geneva Bible: Act 18:6

^{( 3 )} And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your ^{( d )} blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.

^{( 3 )} Although we have tried all possible means, and yet in vain, we must not stop our work, but forsake the rebellious, and go to those that are more obedient.

^{( d )} This is a type of speech taken from the Hebrews, by which he means that the Jews are the cause of their own destruction, and as for him, that he is without fault in forsaking them and going to other nations.

Geneva Bible: Act 18:9

^{( 4 )} Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

^{( 4 )} God does confirm and maintain the steadfastness of his servants.

Commentary -- Verse Range Notes

TSK Synopsis: Act 18:1-28

1 Paul labours with his hands, and preaches at Corinth to the Gentiles.

9 The Lord encourages him in a vision.

12 He is accused before Gallio the deputy, but is dismissed.

18 Afterwards passing from city to city, he strengthens the disciples.

24 Apollos, being more perfectly instructed by Aquila and Priscilla, preaches Christ with great efficacy.

Combined Bible: Act 18:1

1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) " After these things Paul departed from Athens, and went to Corinth."This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and

Combined Bible: Act 18:2

3. Paul entered this large city a stranger, alone, and penniless. What little means he had brought with him from Macedonia was exhausted, and his first attention was directed to the supply of his daily wants. He knew what it was to suffer "hunger and thirst;" but he had been taught to look to heaven and pray, "Give us this day our daily bread." A kind Providence found him lodging and means of livelihood. (2) " And having found a certain Jews named Aquila, born in Pontus, and Priscilla his wife, lately come from Italy because Claudius had commanded all the Jews to depart from Rome, he went to them. (3) and because he was of the same trade, he remained with them, and worked; for they were tent-makers by trade. " To be thus under the necessity of laboring as a journeyman tent-maker was certainly a most discouraging condition for one about to evangelize a proud and opulent city. From the calm and unimpassioned style in which Luke proceeds with the narrative, we might imagine that Paul's feelings were callous to the influence of such circumstances. But his own pen, which often reveals emotions that were not known to Luke, gives a far different representation of his feelings. Writing to the Corinthians after long years had passed away, and all transient emotions had been forgotten, he says, "I was with you in weakness, and in fear, and in much trembling." Though keenly sensitive to all the distressing influences which surrounded him, he had, withal, so strong confidence in the power of truth, and so gloried in the very humility of the gospel, that he never despaired. The companionship of two such spirits as Aquila and Priscilla afterward proved to be, was, doubtless, a source of great encouragement to him.   

  

  

Combined Bible: Act 18:3

notes on verse 2  

  

Combined Bible: Act 18:4

5. Notwithstanding all the discouragements of his situation, he devoted the Sabbaths, and whatever portion of the week his manual labor would permit, to the great work. (4) " But he discoursed every Sabbath in the synagogue, and persuaded both Jews and Greeks. (5) And when Silas and Timothy came down from Macedonia, Paul was pressed in spirit, and testified to the Jews that Jesus is the Christ. " It will be recollected by the reader, that Silas and Timothy, whose arrival is here mentioned, had tarried in Berea, and that Paul had sent back word to them, by the brethren who conducted him to Athens, to rejoin him as soon as possible. He had also "waited for them in Athens," before his speech in the Areopagus. We would suppose, from Luke's narrative, that they failed to overtake him there, and now first rejoined him in Corinth. But Paul supplies an incident in the First Epistle to the Thessalonians, which corrects this supposition. He says: "When we could no longer forbear, we thought it good to be left alone in Athens, and sent Timothy to establish you and to comfort you concerning your faith." This shows that Timothy, at least, had actually rejoined him in Athens, and had been sent back to learn the condition of the congregation in Thessalonica. His present arrival in Corinth, therefore, was not from his original stay in Berea; but from a recent visit to Thessalonica. Probably Silas had remained till now in Berea.  

The arrival of Silas and Timothy brings us to a new period in the life of Paul, the period of his letter-writing. We have already made some use of his epistles to throw light upon the somewhat elliptical narrative before us; but we shall henceforth have them as cotemporary documents, and will be able to fill up from them many blanks in Paul's personal history. The First Epistle to the Thessalonians was written from Corinth soon after the arrival of Timothy, as is proved by the concurrence of the two facts, that, on the return of Silas and Timothy, as seen in the text, just quoted, they found Paul in Corinth, and that, in the epistle itself, Paul speaks of their arrival as having just taken place at the time of writing. Several statements in this epistle throw additional light upon the state of Paul's feelings during his first labors in Corinth. He was not only "pressed in spirit," as stated by Luke, "in weakness, in fear, and in much trembling," as he himself says to the Corinthians but he was racked with uncontrollable anxiety concerning the brethren in Thessalonica, for whom he would have been willing to sacrifice his own life, and who were now suffering the severest persecution. The good report brought from them by Silas and Timothy gave him much joy, but it was joy in the midst of distress. He says: "When Timothy came to us from you, and brought us good tidings of your faith and love, and that you have remembrance of us always, desiring greatly to see us, as we also to see you, therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if you stand fast in the Lord." It was, therefore, with a zeal newly kindled from almost utter despair, by their good report from Thessalonica and the arrival of his fellow-laborers, that he now so "earnestly testified to the Jews that Jesus is the Christ."   

  

  

Combined Bible: Act 18:5

notes on verse 4  

  

Combined Bible: Act 18:6

7. The increase of Paul's earnestness was responded to by an increased virulence in the opposition of the unbelieving Jews. (6) " But when they resisted and blasphemed, he shook his raiment, and said to them, Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles. (7) And he departed thence, and went into the house of a man named Justus, a worshiper of God, whose house was adjacent to the synagogue. " When they began to resist his preaching with passion and violent imprecations, he could no longer hope to do them good, and to press the subject further upon them would be to cast pearls before swine. Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle.   

  

  

Combined Bible: Act 18:7

notes on verse 6  

  

Combined Bible: Act 18:8

Although he left the synagogue in apparent discomfiture, he was not without fruits of his labors there. (8) " But Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were immersed. " It was very seldom that men of high position in the Jewish synagogues were induced to obey the gospel. It is greatly to the credit of Crispus, therefore, that he was among the first in Corinth to take this position, and this, too, at the moment when the opposition and blasphemy of the other Jews were most intense. He must have been a man of great independence of spirit and goodness of heart-the right kind of a man to form the nucleus for a congregation of disciples.  

The conversion of these Corinthians is not detailed so fully as that of the eunuch, of Saul, or of Cornelius, yet enough is said to show that it was essentially the same process. "Many of the Corinthians, hearing, believed, and were immersed." They heard what Paul preached, "that Jesus is the Christ." This, then, is what they believed. That they repented of their sins is implied in the fact that they turned to the Lord by being immersed. To hear the gospel preached, to believe that Jesus is the Christ, and to be immersed, was the entire process of their conversion, briefly expressed.   

  

  

Combined Bible: Act 18:9

10. Although his success, when about leaving the synagogue must have been a source of some comfort to Paul, an incident occurred just at this period, which shows that he was far from being relieved, as yet, from the "weakness and fear, and much trembling," which had oppressed him. (9) " Then the Lord said to Paul in a vision by night, Be not afraid; but speak, and be not silent; (10) for I am with you, and no man shall assail you to hurt you. For I have many people in this city. " The Lord never appeared by a vision to comfort his servants, except when they needed comfort. The words "Be not afraid" imply that he was alarmed, and the assurance that no one should hurt him implies that his alarm had reference to his personal safety. His very success had, doubtless, fired his opponents to fiercer opposition, and his recent sufferings at Philippi seemed about to be repeated. But, at the darkest hour of his night of sorrow, the light of hope suddenly dawned upon him, and he was strengthened with the assurance that many in the city would yet obey the Lord.  

In the declaration, "I have many people in this city," the Lord called persons who were then unbelievers, and perhaps idolaters, his people. This would accord with the Calvinistic idea that God's people are a certain definite number whom he has selected, many of whom are yet unconverted. But it can not prove this doctrine, because it admits of rational explanation upon another hypothesis. He knew that these people would yet believe and obey the gospel, and he could, therefore, with all propriety of speech, call them his by anticipation. Such is no doubt the true idea.  

An expression similar to this occurs in the eighteenth chapter of Revelations Re 18:4> , where the angel, announcing the downfall of the mystic Babylon, cries: "Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues." It has been argued, from this, that God has a people in the apostasy, who are already accepted as his own. But the language, like the statement, "I have many people in this city," may be used simply in anticipation. The most that can be argued from it, is that he knew a people would come out of Babylon whom he could accept, and that he called them his people on account of that fact.   

  

  

Combined Bible: Act 18:10

notes on verse 9  

  

Maclaren: Act 18:1-11

Paul At Corinth

After these things Paul departed from Athens, and came to Corinth; 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome: and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers. 4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. 7. And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11. And he continued there a year and six months, teaching the word of God among them.' --Acts 18:1-11.

SOLITUDE is a hard trial for sensitive natures, and tends to weaken their power of work. Paul was entirely alone in Athens, and appears to have cut his stay there short, since his two companions, who were to have joined him in that city, did not do so till after he had been some time in Corinth. His long stay there has several well-marked stages, which yield valuable lessons.

I. The Solitary Apostle, Seeking Friends, Toiling For Bread.

First, we note the solitary Apostle, seeking friends, toiling for bread, and withal preaching Christ. Corinth was a centre of commerce, of wealth, and of moral corruption. The celebrated local worship of Aphrodite fed the corruption as well as the wealth. The Apostle met there with a new phase of Greek life, no less formidable in antagonism to the Gospel than the culture of Athens. He tells us that he entered on his work in Corinth in weakness, and in fear, and in much trembling,' but also that he did not try to attract by adaptation of his words to the prevailing tastes either of Greek or Jew, but preached Jesus Christ, and Him crucified,' knowing that, while that appeared to go right in the teeth of the demands of both, it really met their wants. This ministry was begun, in his usual fashion, very unobtrusively and quietly. His first care was to find a home; his second, to provide his daily bread; and then he was free to take the Sabbath for Christian work in the synagogue.

We cannot tell whether he had had any previous acquaintance with Aquila and his wife, nor indeed is it certain that they had previously been Christians. Paul's reason for living with them was simply the convenience of getting work at his trade, and it seems probable that, if they had been disciples, that fact would have been named as part of his reason. Pontus lay to the north of Cilicia, and though widely separated from it, was near enough to make a kind of bond as of fellow-countrymen, which would be the stronger because they had the same craft at their finger-ends.

It was the wholesome practice for every Rabbi to learn some trade. If all graduates had to do the same now there would be fewer educated idlers, who are dangerous to society and burdens to themselves and their friends. What a curl of contempt would have lifted the lips of the rich men of Corinth if they had been told that the greatest man in their city was that little Jew tent-maker, and that in this unostentatious fashion he had begun to preach truths which would be like a charge of dynamite to all their social and religious order! True zeal can be patiently silent.

Sewing rough goat's-hair cloth into tents may be as truly serving Christ as preaching His name. All manner of work that contributes to the same end is the same in worth and in recompense. Perhaps the wholesomest form of Christian ministry is that after the Apostolic pattern, when the teacher can say, as Paul did to the people of Corinth,' When I was present with you and was in want, I was not a burden on any man.' If not in letter, at any rate in spirit, his example must be followed. If the preacher would win souls he must be free from any taint of suspicion as to money.

II. The Increased Activity When His Friends, Silas And Timothy, Came From Beroea.

The second stage in Paul's Corinthian residence is the increased activity when his friends, Silas and Timothy, came from Beroea. We learn from Philippians 4:15, and 2 Corinthians 11:9, that they brought gifts from the Church at Philippi; and from 1 Thessalonians 3:6, that they brought something still more gladdening namely, good accounts of the steadfastness of the Thessalonian converts. The money would make it less necessary to spend most of the week in manual labour; the glad tidings of the Thessalonians' faith and love' did bring fresh life, and the presence of his helpers would cheer him. So a period of enlarged activity followed their coming.

The reading of Acts 18:5, Paul was constrained by the word,' brings out strikingly the Christian impulse which makes speech of the Gospel a necessity. The force of that impulse may vary, as it did with Paul; but if we have any deep possession of the grace of God for ourselves, we. shall, like him, feel it pressing us for utterance, as soon as the need of providing daily bread becomes less stringent and our hearts are gladdened by Christian communion. It augurs ill for a man's hold of the word if the word does not hold him. He who never felt that he was weary of forbearing, and that the word was like a fire, if it was shut up in his bones,' has need to ask himself if he has any belief in the Gospel. The craving to impart ever accompanies real possession.

The Apostle's solemn symbolism, announcing his cessation of efforts among the Jews, has of course reference only to Corinth, for we find him in his subsequent ministry adhering to his method, to the Jew first.' It is a great part of Christian wisdom in evangelical work to recognise the right time to give up efforts which have been fruitless. Much strength is wasted, and many hearts depressed, by obstinate continuance in such methods or on such fields as have cost much effort and yielded no fruit. We often call it faith, when it is only pride, which prevents the acknowledgment of failure. Better to learn the lessons taught by Providence, and to try a new claim,' than to keep on digging and washing when we only find sand and mud. God teaches us by failures as well as by successes. Let us not be too conceited to learn the lesson or to confess defeat, and shift our ground accordingly.

It is a solemn thing to say I am clean.' We need to have been very diligent, very loving, very prayerful to God, and very persuasive in pleading with men, before we dare to roll all the blame of their condemnation on themselves. But we have no right to say, Henceforth I go to' others, until we can say that we have done all that man--or, at any rate, that we--can do to avert the doom.

Paul did not go so far away but that any whose hearts God had touched could easily find him. It was with a lingering eye to his countrymen that he took up his abode in the house of one that feared God,' that is, a proselyte; and that he settled down next door to the synagogue. What a glimpse of yearning love which cannot bear to give Israel up as hopeless, that simple detail gives us! And may we not say that the yearning of the servant is caught from the example of the Master? How shall I give thee up, Ephraim? Does not Christ, in His long-suffering love, linger in like manner round each closed heart? and if He withdraws a little way, does He not do so rather to stimulate search after Him, and tarry near enough to be found by every seeking heart?

Paul's purpose in his solemn warning to the Jews of Corinth was partly accomplished. The ruler of the synagogue believed in the Lord with all his house.' Thus men are sometimes brought to decision for Christ by the apparently impending possibility of His Gospel leaving them to themselves. Blessings brighten as they take their flight.' Severity sometimes effects what forbearance fails to achieve. If the train is on the point of starting, the hesitating passenger will swiftly make up his mind and rush for a seat. It is permissible to press for immediate decision on the ground that the time is short, and that soon these things will be hid from the eyes.'

We learn from 1 Corinthians 1:14, that Paul deviated from his usual practice, and himself baptized Crispus. We may be very sure that his doing so arose from no unworthy subserviency to an important convert, but indicated how deeply grateful he was to the Lord for giving him, as a seal to a ministry which had seemed barren, so encouraging a token. The opposition and blasphemy of many are outweighed, to a true evangelist, by the conversion of one; and while all souls are in one aspect equally valuable, they are unequal in the influence which they may exert on others. So it was with Crispus, for many of the Corinthians hearing' of such a signal fact as the conversion of the chief of the synagogue, likewise believed.' We may distinguish in our estimate of the value of converts, without being untrue to the great principle that all men are equally precious in Christ's eyes.

III. The Next Stage Is The Vision To Paul And His Consequent Protracted Residence In Corinth.

God does not waste visions, nor bid men put away fears which are not haunting them. This vision enables us to conceive Paul's state of mind when it came to him. He was for some reason cast down. He had not been so when things looked much more hopeless. But though now he had his friends and many converts, some mood of sadness crept over him. Men like him are often swayed by impulses rising within, and quite apart from outward circumstances. Possibly he had reason to apprehend that his very success had sharpened hostility, and to anticipate danger to life. The contents of the vision make this not improbable.

But the mere calming of fear, worthy object as it is, is by no means the main part of the message of the vision. Speak, and hold not thy peace,' is its central word. Fear which makes a Christian dumb is always cowardly, and always exaggerated. Speech which comes from trembling lips may be very powerful, and there is no better remedy for terror than work for Christ. If we screw ourselves up to do what we fear to do, the dread vanishes, as a bather recovers himself as soon as his head has once been under water.

Why was Paul not to be afraid? It is easy to say, Fear not,' but unless the exhortation is accompanied with some good reason shown, it is wasted breath. Paul got a truth put into his heart which ends all fear--For I am with thee.' Surely that is enough to exorcise all demons of cowardice or despondency, and it is the assurance that all Christ's servants may lay up in their hearts, for use at all moments and in all moods. His presence, in no metaphor, but in deepest inmost reality, is theirs, and whether their fears come from without or within, His presence is more than enough to make them brave and strong.

Paul needed a vision, for Paul had never seen Christ after the flesh,' nor heard His parting promise. We do not need it, for we have the unalterable word, which He left with all His disciples when He ascended, and which remains true to the ends of the world and till the world ends.

The consequence of Christ's presence is not exemption from attacks, but preservation in them. Men may set on' Paul, but they cannot hurt' him. The promise was literally fulfilled when the would-be accusers were contemptuously sent away by Gallio, the embodiment of Roman even-handedness and despising of the deepest things. It is fulfilled no less truly to-day; for no hurt can come to us if Christ is with us, and whatever does come is not hurt.

I have much people in this city.' Jesus saw what Paul did not, the souls yet to be won for Him. That loving Eye gladly beholds His own sheep, though they may be yet in danger of the wolves, and far from the Shepherd. Them also He must bring'; and His servants are wise if, in all their labours, they cherish the courage that comes from the consciousness of His presence, and the unquenchable hope, which sees in the most degraded and alienated those whom the Good Shepherd will yet find in the wilderness and bear back to the fold. Such a hope will quicken them for all service, and such a vision will embolden them in all peril.

Maclaren: Act 18:5

Constrained By The Word'

And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified.'--Acts 18:5.

THE Revised Version, in concurrence with most recent authorities, reads, instead of pressed in the spirit,' constrained by the word.' One of these alterations depends on a diversity of reading, the other on a difference of translation. The one introduces a significant difference of meaning; the other is rather a change of expression. The word rendered hero pressed,' and by the Revised Version constrained,' is employed in its literal use in Master, the multitude throng Thee and press Thee,' and in its metaphorical application in The love of Christ constraineth us: There is not much difference between constrained' and pressed,' but there is a large difference between in the spirit' and by the word.' Pressed in the spirit' simply describes a state of feeling or mind; constrained by the word' declares the force which brought about that condition of pressure or constraint. What then does constrained by the word' refer to? It indicates that Paul's message had a grip of him, and held him hard, and forced him to deliver it.

One more preliminary remark is that our text evidently brings this state of mind of the Apostle, and the coming of his two friends Silas and Timothy, into relation as cause and effect. He had been alone in Corinth. His work of late had not been encouraging. He had been comparatively silent there, and had spent most of his time in tent-making. But when his two friends came a cloud was lifted off his spirit, and he sprang back again, as it were, to his old form and to his old work.

Now if we take that point of view with regard to the passage before us, I think we shall find that it yields valuable lessons, some of which I wish to try to enforce now.

I. Let Me Ask You To Look With Me At The Downcast Apostle.

Downcast,' you say; is not that an unworthy word to use about a minister of Jesus Christ inspired as Paul was? By no means. We shall very much mistake both the nature of inspiration and the character of this inspired Apostle, if we do not recognise that he was a man of many moods and tremulously susceptible to external influences. Such music would never have come from him if his soul had not been like an Eolian harp, hung in a tree and vibrating in response to every breeze. And so we need not hesitate to speak of the Apostle's mood, as revealed to us in the passage before us, as being downcast.

Now notice that in the verses preceding my text his conduct is extremely abnormal and unlike his usual procedure. He goes into Corinth, and he does next to nothing in evangelistic work. He repairs to the synagogue once a week, and talks to the Jews there. But that is all. The notice of his reasoning in the synagogue is quite subordinate to the notice that he was occupied in finding a lodging with another pauper Jew and stranger in the great city, and that these two poor men went into a kind of partnership, and tried to earn a living by hard work. Such procedure makes a singular contrast to Paul's usual methods in a strange city.

Now the reason for that slackening of impulse and comparative cessation of activity is not far to seek. The first Epistle to Thessalonica was written immediately after these two brethren rejoined Paul. And how does the Apostle describe in that letter his feelings before they came? He speaks of all our distress and affliction.' He tells that he was tortured by anxiety as to how the new converts in Thessalonica were getting on, and could not forbear to try to find out whether they were still standing steadfast. Again in the first Epistle to the Corinthians, you will find that there, looking back to this period, he describes his feelings in similar fashion and says: I was with you in weakness, and in fear, and in much trembling.' And if you look forward a verse or two in our chapter you will see that a vision came to Paul, which presupposes that some touch of fear, and some temptation to silence, were busy in his heart. For God shapes His communications according to our need, and would not have said, Do not be afraid, and hold not thy peace, but speak,' unless there had been a danger both of Paul's being frightened and of his being dumb.

And what thus brought a cloud over his sky? A little exercise of historical imagination will very sufficiently answer that. A few weeks before, in obedience, as he believed, to a direct divine command, Paul had made a plunge, and ventured upon an altogether new phase of work. He had crossed into Europe, and from the moment that he landed at the harbour of Philippi, up to the time when he took refuge in some quiet little room in Corinth, he had had nothing but trouble and danger and disappointment. The prison at Philippi, the riots that hounded him out of Thessalonica, the stealthy, hurried escape from Beroea, the almost entire failure of his first attempt to preach the Gospel to Greeks in Athens, his loneliness, and the strangeness of his surroundings in the luxurious, wicked, wealthy Greek city of Corinth--all these things weighed on him, and there is no wonder that his spirits went down, and he felt that now he must lie fallow for a time and rest, and pull himself together again.

So here we have, in this great champion of the faith, in this strong runner of the Christian race, in this chief of men, an example of the fluctuation of mood, the variation in the way in which we look at our duties and our obligations and our difficulties, the slackening of the impulse which dominates our lives, that are too familiar to us all. It brings Paul nearer us to feel that he, too, knew these ups and downs. The force that drove this meteor through the darkness varied, as the force that impels us varies to our consciousness. It is the prerogative of God to be immutable; men have their moods and their fluctuations. Kindled lights flicker; the sun burns steadily. An Elijah to-day beards Ahab and Jezebel and all their priests, and to-morrow hides his head in his hands, and says, Take me away, I am not better than my fathers.' There will be ups and down in the Christian vigour of our lives, as well as in all other regions, so long as men dwell in this material body and are surrounded by their present circumstances.

Brethren, it is no small part of Christian wisdom and prudence to recognise this fact, both in order that it may prevent us from becoming unduly doubtful of ourselves when the ebb tide sets in on our souls, and also in order that we may lay to heart this other truth, that because these moods and changes of aspect and of vigour will come to us, therefore the law of life must be effort, and the duty of every Christian man be to minimise, in so far as possible, the fluctuations which, in some degree, are inevitable. No human hand has ever drawn an absolutely straight line. That is the ideal of the mathematician, but all ours are crooked. But we may indefinitely diminish the magnitude of the curves. No two atoms are so close together as that there is no film between them. No human life has ever been an absolutely continuous, unbroken series of equally holy and devoted thoughts and acts, but we may diminish the intervals between kindred states, and may make our lives so far uniform as that to a bystander they shall look like the bright circle, which a brand whirled round in the air makes the impression of, on the eye that beholds. We shall have times of brightness and of less brilliancy, of vigour and of consequent reaction and exhaustion. But Christianity has, for one of its objects, to help us to master our moods, and to bring us nearer and nearer, by continual growth, to the steadfast, unmovable attitude of those whose faith is ever the same.

Do not forget the plain lesson which comes from the incident before us--viz., that the wisest thing that a man can do, when he feels that the wheels of his religious being are driving heavily, is to set himself doggedly to the plain, homely work of daily life. Paul did not sit and bemoan himself because he felt this slackening of impulse, but he went away to Aquila, and said, Let us set to work and make careers-hair cloth and tents.' Be thankful for your homely, prosaic, secular, daily task. You do not know from how many sickly fancies it saves you, and how many breaches in the continuity of your Christian feeling it may bridge over. It takes you away from thinking about yourselves, and sometimes you cannot think about anything less profitably. So stick to your work; and if ever you feel, as Paul did, cast down,' be sure that the workshop, the office, the desk, the kitchen will prevent you from being destroyed,' if you give yourselves to the plain duties which no moods alter, but which can alter a great many moods.

II. And Now Note The Constraining Word.'

I have already said that the return of the two, who had been sent to see how things were going with the recent converts in the infant Churches, brought the Apostle good tidings, and so lifted off a great load of anxiety from his heart. No wonder! He had left raw recruits under fire, with no captain, and he might well doubt whether they would keep their ranks. But they did. So the pressure was lifted off, and the pressure being lifted off, spontaneously the old impulse gripped him once more; like a spring which leaps back to its ancient curve when some alien force is taken from it. It must have been a very deep and a very habitual impulse, which thus instantly reasserted itself the moment that the pressure of anxiety was taken out of the way.

The word constrained him. What to do? To declare it. Paul's example brings up two thoughts--that that impulse may vary at times, according to the pressure of circumstances, and may even be held in abeyance for a while; and that if a man is honestly and really a Christian, as soon as the incumbent pressure is taken away, he will feel,' Necessity is laid upon me; yea, woe is me if I preach not the Gospel.' For though Paul's sphere of work was different from ours, his obligation to work and his impulse to work were such as are, or should be, common to all Christians. The impulse to utter the word that we believe and live by seems to me to be, in its very nature, inseparable from earnest Christian faith. All emotion demands expression; and if a man has never felt that he must let his Christian faith have vent, it is a very bad sign. As certainly as fermentation or effervescence demands outgush, so certainly does emotion demand expression. We all know that. The same impulse that makes a mother bend over her babe with unmeaning words and tokens that seem to unsympathetic onlookers foolish, ought to influence all Christians to speak the Name they love. All conviction demands expression. There may be truths which have so little bearing upon human life that he who perceives them feels little obligation to say anything about them. But these are the exceptions; and the more weighty and the more closely affecting human interests anything that we have learned to believe as truth is, the more do we feel in our hearts that, in making us its believers, it has made us its apostles. Christ's saying, What ye hear in the ear, that preach ye on the housetops,' expresses a universal truth which is realised in many regions, and ought to be most emphatically realised in the Christian. For surely of all the truths that men can catch a glimpse of, or grapple to their hearts, or store in their understandings, there are none which bring with them such tremendous consequences, and therefore are of so solemn import to proclaim to all the children of men, as the truth, which we profess we have received, of personal salvation through Jesus Christ.

If there never had been a single commandment to that effect, I know not how the Christian Church or the Christian individual could have abstained from declaring the great and sweet Name to which it and he owe so much. I do not care to present this matter as a commandment, nor to speak now of obligation or responsibility. The impulse is what I would fix your attention upon. It is inseparable from the Christian life. It may vary in force, as we see in the incident before us. It will vary in grip, according as other circumstances and duties insist upon being attended to. The form in which it is yielded to will vary indefinitely in individuals. But if they are Christian people it is always there.

Well then, what about the masses of so-called Christians who feel nothing of any such constraining force? And what about the many who feel enough of it to make them also feel that they are wrong in not yielding to it, but not enough to make their conduct be influenced by it? Brethren, I venture to believe that the measure in which this impulse to speak the word and use direct efforts for somebody's conversion is felt by Christians, is a very fair test of the depth of their own religion. If a vessel is half empty it will not run over. If it is full to the brim, the sparkling treasure will fall on all sides. A weak plant may never push its green leaves above the ground, but a strong one will rise into the light. A spark may be smothered in a heap of brushwood, but a steady flame will burn its way out. If this word has not a grip of you, impelling you to its utterance, I would have you not to be too sure that you have a grip of it.

III. Lastly, We Have Here The Witness To The Word.

He was constrained by the word, testifying: Now I do not know whether it is imposing too much meaning upon a non-significant difference of expression, if I ask you to note the difference between that phrase and the one which describes his previous activity: He reasoned in the synagogue every Sabbath, and tried to persuade' the Jews and the Greeks, but when the old impulse came back in new force, reasoning was far too cold a method, and Paul took to testifying. Whether that be so or no, mark that the witness of one's own personal conviction and experience is the strongest weapon that a Christian can use. I do not despise the place of reasoning, but arguments do not often change opinions; they never change hearts. Logic and controversial discoursing may prepare the way of the Lord,' but it is in the wilderness.' But when a man calls aloud, Come and hear all ye, and I will declare what God hath done for my soul'; or when he tells his brother, We have found the Messias'; or when he sticks to One thing I know, that whereas I was blind, now I see,' it is difficult for any one to resist, and impossible for any one to answer, that way of testifying.

It is a way that we can all adopt if we will. Christian men and women can all say such things. I do not forget that there are indirect ways of spreading the Gospel. Some of you think that you do enough when you give your money and your interest in order to diffuse it. You can buy a substitute in the militia, but you cannot buy a substitute in Christ's service. You have each some congregation to which you can speak, if it is no larger than Paul's--namely, two people, Aquila and Priscilla. What talks they would have in their lodging, as they plaited the wisps of black hair into rough cloth, and stitched the strips into tents! Aquila was not a Christian when Paul picked him up, but he became one very soon; and it was the preaching in the workshop, amidst the dust, that made him one. If we long to speak about Christ we shall find plenty of people to speak to. Ye are my witnesses, saith the Lord.'

Now, dear friends, I have only one word more. I have no doubt there are some among us who have been saying, This sermon does not apply to me at all.' Does it not? If it does not, what does that mean? It means that you have not the first requisite for spreading the word--viz, personal faith in the word. It means that you have put away, or at least neglected to take in, the word and the Saviour of whom it speaks, into your own lives. But it does not mean that you have got rid of the word thereby. It will not in that case lay the grip of which I have been speaking upon you, but it will not let you go. It will lay on you a far more solemn and awful clutch, and like a jailer with his hand on the culprit's shoulder, will constrain' you into the presence of the Judge. You can make it a savour of life unto life, or of death unto death. And though you do not grasp it, it grasps and holds you. The word that I speak unto him, the same shall judge him at the last day.'

MHCC: Act 18:1-6

Though Paul was entitled to support from the churches he planted, and from the people to whom he preached, yet he worked at his calling. An honest trade, by which a man may get his bread, is not to be looked upon with contempt by any. It was the custom of the Jews to bring up their children to some trade, though they gave them learning or estates. Paul was careful to prevent prejudices, even the most unreasonable. The love of Christ is the best bond of the saints; and the communings of the saints with each other, sweeten labour, contempt, and even persecution. Most of the Jews persisted in contradicting the gospel of Christ, and blasphemed. They would not believe themselves, and did all they could to keep others from believing. Paul hereupon left them. He did not give over his work; for though Israel be not gathered, Christ and his gospel shall be glorious. The Jews could not complain, for they had the first offer. When some oppose the gospel, we must turn to others. Grief that many persist in unbelief should not prevent gratitude for the conversion of some to Christ.

MHCC: Act 18:7-11

The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his. Let us not despair concerning any place, when even in wicked Corinth Christ had much people. He will gather in his chosen flock from the places where they are scattered Thus encouraged, the apostle continued at Corinth, and a numerous and flourishing church grew up.

Matthew Henry: Act 18:1-6

We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum - It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,

I. Paul working for his living, Act 18:2, Act 18:3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus - under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief."And another says, "He that has a trade in his hand is as a vineyard that is fenced."An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, 2Co 11:7, etc.; 2Th 3:8, 2Th 3:9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (Act 18:26), and he owns that they had been his helpers in Christ Jesus, Rom 16:3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, Act 18:2. Many of the Jews of the dispersion were seated in that country, as appears 1Pe 1:1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Caesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer 12:9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people - assiduo tumultuantes ; and that it was impulsore Christo - upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.

II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.

1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa 1:18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa 41:21. Paul was a rational as well as a scriptural preacher.

2. He persuaded them - epeithe . It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat - He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.

3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (Act 18:5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (2Co 5:14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.

III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, Act 18:6.

1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5, Rev 13:6. To justify their infidelity, they broke out into downright blasphemy.

2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (Act 18:5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (Act 18:6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, Act 13:51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and Act 20:26, he plainly refers to Eze 33:8, Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it. "If any thing would frighten them at last into a compliance with the gospel, surely this would.

3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Mat 23:37), would have healed them (Jer 51:9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will."Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom 11:12, Rom 11:14.

Matthew Henry: Act 18:7-11

Here we are told,

I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house (Luk 10:7), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, Act 18:7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God's ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man's house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done.

II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, Act 18:8. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1Co 1:14. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, 1Co 6:11, such were some of you ), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians.

III. That Paul was encouraged by a vision to go on with his work at Corinth (Act 18:9): The Lord Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: " Be not afraid of the Jews; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not thy peace; let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking"(if I may so say); "do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ."2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: " Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following."The same promise that ratified the general commission (Mat 28:19, Mat 28:20), Lo I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: " No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution."He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, Act 18:12), but, " No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi."Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Psa 66:10-12. Or we may take it more generally: " No man shall set on thee, tou kakōsai se - to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee, "Psa 23:4; Isa 41:10. 4. He gave him a prospect of success: " For I have much people in this city. Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul. " Laos esti moi polus - There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. "I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;" whom he did predestinate, those he called. In this city, though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people.

IV. That upon this encouragement he made a long stay there (Act 18:11): He continued at Corinth a year and six months, not to take his ease, but to follow his work, teaching the word of God among them; and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ. Let Christ's ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God, and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.

Barclay: Act 18:1-11

Its very position made Corinth (2882) a key city of Greece. Greece is almost cut in two by the sea. On one side is the Saronic Gulf with its port of Cenchrea and on the other is the Corinthian Gulf with its port of Lechaeum. Between the two there is a neck of land less than five miles across and on that isthmus stood Corinth. All north and south traffic in Greece had to pass through Corinth because there was no other way, Men called her "The Bridge of Greece." But the voyage round the southern extremity of Greece was a voyage of great peril. The southernmost cape was Cape Malea and to round it was the equivalent of rounding Cape Horn. The Greeks had a proverb, "Let him who thinks of sailing round Malea make his will." Consequently the east to west trade of the Mediterranean also passed through Corinth, for men chose that way rather than the perilous voyage round Malea. Corinth was "the market place of Greece."

Corinth was more than a great commercial centre. She was the home of the Isthmian Games which were second only to the Olympic Games.

Corinth was also a wicked city. The Greeks had a verb, "to play the Corinthian," which meant to live a life of lustful debauchery. The word "Corinthian" came into the English language to describe in regency times a reckless, roistering buck. In Greece if ever a Corinthian was shown on the stage he was shown drunk. Dominating Corinth stood the hill of the Acropolis. The hill was not only a fortress; it was a temple of Aphrodite. In its great days the temple had one thousand priestesses of Aphrodite who were sacred prostitutes and who, at evening, came down to the city streets to ply their trade. It had become a proverb, "Not every man can afford a journey to Corinth."

This was the city in which Paul lived and worked and had some of his greatest triumphs. When he was writing to the Corinthians he made a list of all kinds of wickedness. "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolators, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God." And then comes the triumphant phrase, "and such were some of you" (1Co 6:9-11). The very iniquity of Corinth was the opportunity of Christ.

Barclay: Act 18:1-11

Here we have a vivid light on the kind of life that Paul lived. He was a rabbi and according to Jewish practice every rabbi must have a trade. He must take no money for preaching and teaching and must make his own living. The Jew glorified work. "Love work," they said. "He who does not teach his son a trade teaches him robbery." "Excellent," they said.. "is the study of the law along with a worldly trade; for the practice of them both makes a man forget iniquity; but all law without work must in the end fail and causes iniquity." So we find rabbis following every respectable trade. It meant that they never became detached scholars and always knew what the life of the working-man was like.

Paul is described as a tent-maker. Tarsus (5019), was in Cilicia (2791); in that province there were herds of a certain kind of goat with a special kind of fleece. Out of that fleece a cloth called cilicium was made which was much used for making tents and curtains and hangings. Doubtless Paul worked at that trade, although the Greek word used means more than a tent-maker; it means a leather-worker and Paul must have been a skilled craftsman. Always he gloried in the fact that he was a burden to no man (1Th 2:9; 2Th 3:8; 2Co 11:9). But very likely when Silas and Timothy arrived they brought a present, perhaps from the church at Philippi, which loved Paul so much; and that present made it possible for him to devote his whole time to preaching. It was in A.D. 49 that Claudius banished all the Jews from Rome and it must have been then that Aquila and Priscilla came to Corinth.

Just when Paul needed it God spoke to him. Often he must have been daunted by the task that faced him in Corinth. He was a man of intense emotions and often he must have had his hours of reaction. But when God gives a man a task to do, he also gives him the power to do it. In the presence of God Paul found his courage and his strength.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 16:6--19:21

C. The extension of the church to the Aegean shores 16:6-19:20

The missionary outreach narrated in this section of the book took place in major cities along the Aegean coastline that major Roman roads connected.

Constable: Act 17:16--18:18

3. The ministry in Achaia 17:16-18:17

Luke recorded this section to document the advance of the gospel and the church into the pagan darkness that enveloped the province of Achaia, southern modern Greece.

Constable: Act 18:1-17

Ministry in Corinth 18:1-17

Silas and Timothy had evidently rejoined Paul in Athens (1 Thess. 3:1). Before leaving Athens, Paul sent Timothy back to Thessalonica (1 Thess. 3:2) and Silas back to somewhere in Macedonia (18:5), perhaps Philippi (cf. Phil. 4:16). Paul entered Corinth without these brethren, but they joined him in Corinth later (18:5; 1 Thess. 3:6).

Constable: Act 18:1-4

Paul's arrival in Corinth 18:1-4

18:1 Corinth was the capital of the Roman province of Achaia and was a Roman colony. The Romans razed Corinth in 146 B.C., but it was rebuilt a century later in 46 B.C. Its site lay about 50 miles southwest of Athens at a very strategic location. Land traffic from northern Achaia to its southern peninsula, the Peloponnesus, crossed a land bridge very near Corinth. Stevedores hauled smaller ships travelling from one of Corinth's port towns, Lechaeum on the west or Cenchrea on the east, to the other overland on wooden rollers. They handled the cargoes of larger ships the same way. The distance between the ports was three and a half miles. Sea captains preferred this inconvenience because they did not want to sail 200 miles around dangerous Cape Malea at the southern tip of the Peloponnesus. Consequently Corinth constantly buzzed with commercial activity, and it possessed all the vices that have typically haunted cosmopolitan ports.

Corinth was about 20 times as large as Athens at this time with a population of over 200,000 inhabitants.⁷²⁷ The city was infamous for its immorality that issued from two sources: its numerous transients and its temple to Aphrodite. Aphrodite was the Greek goddess of love, and here devotees promoted immorality in the name of religion.⁷²⁸ Her temple, which boasted 1,000 religious prostitutes, stood on the Acrocorinth, a 1,857 foot flat-topped mountain just outside the city. It is easy to understand why sexual problems plagued the Corinthian church (1 Cor. 5; et al.).

"Beginning with the fifth century B.C., the verb to Corinthianize' (korinthiazesthai) meant to be sexually immoral, a reputation that continued to be well-deserved in Paul's day."⁷²⁹

Archaeologists have also discovered the remains of temples to Melkart, the god of sailors, to Apollo, the god of music and poetry, and to Asclepius, the god of healing, and there were others.

When Paul entered Corinth he was fearful (1 Cor. 2:1-5), probably because of the wicked reputation of this city and perhaps because his fellow workers were not with him.

"To move from Athens to Corinth was to exchange the atmosphere of a provincial university city for that of a thriving commercial metropolis . . ."⁷³⁰

It was as though Paul had left Boston and had landed in Las Vegas.

18:2-3 Pontus was the Roman province in Asia Minor that lay east of Bithynia on the Black Sea coast (in modern northern Turkey).

Priscilla had another name, Prisca (Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19), the latter being more formal.⁷³¹ Her name frequently appears before her husband Aquila's in the New Testament (e.g., 18:18-19, 26; Rom. 16:3; 2 Tim. 4:19). This may indicate that she came from a higher social class than Aquila or that others regarded her as superior to him in some respect. Here, however, Luke mentioned Aquila first.

The Roman writer Suetonius referred to an edict by Emperor Claudius ordering non-Roman citizen Jews to leave Rome, and he dated this expulsion at 49-50 A.D.⁷³²

"Because the Jews at Rome caused continuous disturbances at the instigation of Crestus, he [Claudius] expelled them from the city."⁷³³

"It was commonly supposed that Suetonius was referring to riots in the Jewish community over the preaching of Christ, but that he has misspelled the name and has perhaps erroneously thought that Christ was actually a rebel leader in Rome (Suetonius was born in A.D. 69, and wrote considerably after the event)."⁷³⁴

Normally tradespeople set up shop on the ground floor of a building and lived on the floor above. We do not know if Aquila and Priscilla were Christians when Paul first met them, but it seems likely that they were since Luke did not mention their conversion.

Paul evidently had a financial need, so he went to work practicing his trade of tent-making (cf. 20:34; 1 Cor. 4:12; 9:1-18; 2 Cor. 11:9; 1 Thess. 2:9; 2 Thess. 3:7-10).

"Apart from occasional gifts (Phil. 4:15ff), Paul's practice was to be self-supporting by working at his trade and not to be dependent on the charity of church members . . ."⁷³⁵

Tent-makers made and repaired all kinds of leather goods, not just tents.⁷³⁶ It would be more accurate to describe Paul as a leather-worker (Gr. skenopoioi) rather than as a tent-maker. This was a common trade in his home province of Cilicia, which produced a fabric made from goats' skins called cilicium. It was common practice for Jewish rabbis to practice a trade as well as study and teach the Hebrew Scriptures.⁷³⁷

"Paul was a Rabbi, but according to Jewish practice, every Rabbi must have a trade. He must take no money for preaching and teaching and must make his living by his own work and his own efforts. The Jew glorified work. Love work,' they said. He who does not teach his son a trade teaches him robbery.' Excellent,' they said, is the study of the law along with a worldly trade; for the practice of them both makes a man forget iniquity; but all law without work must in the end fail and causes iniquity.' So we find Rabbis following every respectable trade."⁷³⁸

18:4 Paul continued his usual evangelistic strategy in Corinth. He reasoned with (Gr. dielegeto, 17:2, 17; 18:19; 19:8-9; 20:7, 9; 24:12, 25) and tried to persuade (epeithen, 13:43; 19:8, 26; 21:14; 26:28; 28:23) both Jews and Gentiles in the local synagogue.

Constable: Act 18:5-11

Paul's year and a half ministry in Corinth 18:5-11

18:5 Maybe Paul was able to stop practicing his trade and give full time to teaching and evangelizing if Silas returned from Philippi with a monetary gift, as seems likely (cf. Phil. 4:14-16; 2 Cor. 11:9). Timothy had returned from Thessalonica with encouraging news about the Christians' progress there (cf. 1 Thess. 3:6-10), but they were also having problems (1 Thess. 2:3-6; 4:13-5:11). Paul evidently wrote 1 Thessalonians soon after Timothy's return and 2 Thessalonians shortly thereafter also from Corinth, probably in the early 50s A.D. (cf. v. 11).

18:6 Paul's hearers blasphemed when they spoke things about Jesus Christ that were not true (cf. 13:45; 26:11). Shaking out one's garment so no dust from the place remained symbolized the same thing as shaking the dust from one's sandals (13:51), namely rejection. Paul felt he had fulfilled his responsibility to deliver the gospel to these Jews (cf. Ezek. 33:1-9). Consequently he turned his attention to evangelizing the Gentiles as he had done before (13:7-11, 46; 14:2-6; 17:5; cf. 19:8-9; 28:23-28).

18:7 Titius Justus--the name is Roman--may have been a God-fearer whom Paul met in the synagogue. He may be the person Paul called Gaius elsewhere (cf. Rom. 16:23; 1 Cor. 1:14) since Gaius is a first name and Titius and Justus are given and family names respectively.⁷³⁹

18:8 Crispus was another one of the few believers in Corinth that Paul baptized personally (1 Cor. 1:14). Yet many of the Corinthians believed the gospel when they heard it from Paul.

18:9-10 Another vision quieted Paul's fears (cf. 23:11; 27:23-24). His ministry in Corinth was getting off to a rough start, as many ministries do, but it would succeed. He needed encouragement to be courageous and to keep speaking rather than falling silent. The Lord could see His elect in Corinth before their conversions even though Paul could not.

18:11 Paul's year and a half stay in Corinth probably dates from the fall of 50 to the spring of 52 A.D. This was evidently the entire time Paul remained in Corinth. The church Paul planted in Corinth consisted of a rich mixture of people some of whom were greatly gifted but most of whom came from the lower elements of society (cf. Rom. 16:23; 1 Cor. 1:4-8, 26-29; 7:18; 12:13).

College: Act 18:1-28

ACTS 18

13. The Visit at Corinth (18:1-17)

Paul's Arrival and Ministry with Aquila and Priscilla (18:1-4)

¹ After this, Paul left Athens and went to Corinth. ² There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to leave Rome. Paul went to see them, ³ and because he was a tentmaker as they were, he stayed and worked with them. ⁴ Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks.

Leaving Athens, Paul walked fifty miles due west to Corinth, a trip lasting about three days. Corinth was an impressive city in Paul's day, with a long history dating back to the early Bronze Age (3000 B.C.).

Located on a land bridge between Roman Macedonia and Achaia, Corinth commanded a powerful position among commercial giants of the time. The city had access to two seaports-one at Lechaeum on the west, which gave it access to the Adriatic Sea, and one at Cenchrea on the east, giving it access to the Aegean Sea as well. Commercial ships arriving at Corinth also enjoyed the advantage of the diolkos . During the reign of Nero the attempt was made to relieve sea-going vessels from the dangerous journey around the Peloponnesus (south of the city). By digging a canal across the three-and-a-half mile isthmus, the Emperor hoped to permit vessels to easily pass through to the sea. The attempt was unsuccessful, however, so the diolkos was used. It was a kind of " track" which allowed cargo or even small vessels to be pulled across on dry land.

Having been destroyed in 146 B.C. by the Roman General Mummius, Corinth was by the time of Paul a very new city, with no major building older than 100 years. Julius Caesar had rebuilt the city in 44 B.C. and made it a Roman colony. So quickly had the city regained its power that in A.D. 27 it became the capital of Achaia and the seat of the Roman proconsul. Nevertheless, its reputation as a pagan city was reinforced by the presence of temples to Aphrodite, to Apollo, and to Asclepius.

Paul had arrived to present the gospel of salvation through one, living God. His arrival came about the same time as the arrival of two people who would become his companions-" a Jew named Aquila" and " his wife Priscilla." Aquila was originally from the province of Pontus along the Black Sea, but had recently been forced to leave Rome " because Claudius had ordered" that Jews be expelled from the city. This action by Claudius Caesar (A.D. 41-54) is described by Suetonius, the Roman historian who wrote biographies on the twelve caesars beginning with Julius Caesar. His Life of Claudius (25:4) speaks of riots in Rome that were instigated by " Chrestus." Most scholars take this name as a misspelled reference to Christ, indicating that Jewish and Christian tensions in Rome produced the action by Claudius. Orosius, a church historian, later fixed the date for this edict between A.D. 49 and 50. These calculations are very valuable in determining the date of Paul's visit to Corinth.

Aquila and Priscilla had " recently come from Italy," so that Paul's ministry at Corinth may have begun as early as A.D. 49 or 50. He began his efforts by establishing a place for his trade as a " tentmaker" because this was the occupation of Aquila and Priscilla, and their combined efforts would increase the opportunity for gaining an income to meet their needs. Working with his hands is a point Paul will later have to defend when he writes to the Corinthians, since in most cases such traveling teachers expected to be supported financially by their followers.

Because of Paul's labors in supporting himself, his mission work was limited somewhat, but still " every Sabbath he reasoned in the synagogue." True to his policy of reaching to the Jews, Paul used his opportunities to argue that Jesus was the Christ (see 13:14; 14:1; 17:1,10,17). In doing so he also came into contact with Greek " God-fearers."

Resistance from the Jews and Paul's Decision to Preach to the Gentiles (18:5-6)

⁵ When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. ^{a 6} But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, " Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles."

^a 5 Or Messiah ; also in verse 28

Relief for Paul came in the arrival of Silas and Timothy from Macedonia. Now he " devoted himself exclusively to preaching" because they brought with them a gift from the Philippian congregation (Phil 4:15-19). Now he could discontinue his tentmaking and concentrate on his contacts with potential converts in the city. His message remained constant as he sought to persuade Jews and Gentiles " that Jesus was the Christ" (see 9:22).

Once again Paul was met with opposition from the Jews and once again he demonstrated his resolve when he " shook out his clothes in protest" (see 13:51). Paul's action was accompanied with a reference to the Old Testament warning of the prophet mentioned in Ezekiel 33:1-7. If the watchman of the city warned the citizens that the enemy was near, and the warning was heard by a person who took no action to protect himself, then " his blood will be on his own head." The words were never more appropriate than in Paul's warning to the Jews that they were ignoring the only deliverance offered by the Lord. But if the Jews were going to ignore God's deliverance, Paul would go to the Gentiles with the message.

Encouragement in a Night Vision (18:7-10)

⁷ Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God. ⁸ Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptized. ⁹ One night the Lord spoke to Paul in a vision: " Do not be afraid; keep on speaking, do not be silent. ¹⁰ For I am with you, and no one is going to attack and harm you, because I have many people in this city."

In order to focus on taking the message to the Gentiles, Paul moved into a house owned by Titius Justus who was a Gentile God-fearer. This may not mean that he took up residence in this house, since he was already living with Aquila and Priscilla (18:3).

The mention of this Titius Justus has caused some scholars to wonder if the Gaius spoken of in 1 Corinthians 1:14 as one of the few Corinthians baptized by Paul might be a man whose full name was Gaius Titius Justus. Evidence for this position, however, is scarce. With " Crispus, the synagogue ruler," however, the story is different. The mention of his name in 1 Corinthians 1:14 seems an unmistakable reference to this Jewish synagogue ruler whose position brought him into contact with Paul's gospel and faith in Christ.

Paul's success was evident not only in the conversion of Crispus and his household, but in the fact that " many of the Corinthians" were receptive to the message. The nucleus of believers was large enough that a solid congregation was established in Corinth which lasted for years to come. Several years later, Paul still had contact with these Christians through visits and letters (including 1 Cor and 2 Cor). At the end of the first century, Clement of Rome addressed this church in Corinth as it struggled to meet challenges to its leaders.

As is quite customary, Luke summarizes the conversions of the Corinthians by mentioning faith and baptism (see 16:14-15, 31-33). It appears naturally and reminds us that when the apostles preached the gospel, faith and baptism were considered complementary to each other, a state of things which continued in the church until centuries later.

At this point in Paul's ministry the Lord decided to encourage him. In view of the trials which were coming, " the Lord," a reference to Jesus Christ, spoke to him in a " vision," urging him not to be afraid. After assuring Paul of his continued presence, he promised him that the mission would not be overwhelmed by opponents, perhaps in contrast to cities where Paul was forced to leave quickly (see 16:39-40; 17:9,15). This fact was the reason the Lord mentioned the number of people he had in this city. His words counseled Paul to continue his ministry, confident that the Lord's foreknowledge of conversions to Christ would be a constant encouragement and support for his work.

Paul's Trial before Gallio (18:11-17)

¹¹ So Paul stayed for a year and a half, teaching them the word of God. ¹² While Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him into court. ¹³" This man," they charged, " is persuading the people to worship God in ways contrary to the law." ¹⁴ Just as Paul was about to speak, Gallio said to the Jews, " If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. ¹⁵ But since it involves questions about words and names and your own law-settle the matter yourselves. I will not be a judge of such things." ¹⁶ So he had them ejected from the court. ¹⁷ Then they all turned on Sosthenes the synagogue ruler and beat him in front of the court. But Gallio showed no concern whatever.

The Lord kept his promise to Paul regarding his Corinthian ministry. Paul's work in Corinth may be the longest he stayed in any city since the day the Holy Spirit's voice had commissioned them to leave Antioch (13:1-3). For eighteen months Paul ministered in Corinth.

Trouble was not far away, however, because the Jews of Corinth " made a united attack" on Paul. When they found the appropriate opportunity they " brought him into court" (bh'ma, bçma). The bçma was located on the south side of the marketplace in Corinth. Modern archaeologists have discovered the raised platform made of blue marble which held the seat on which the judge sat for civil cases such as this one. This judgment seat must have been very impressive. Later when Paul writes to the Corinthians he will tell them " we must all appear before the judgment seat (bçma) of Christ" (2 Cor 5:10).

All of these things occurred " while Gallio was proconsul of Achaia." For those concerned with the chronology of Paul's ministry, the incidental mention here of Gallio is most fortunate. Enough is known about Gallio through ancient literary references and inscriptions that the date of this trial can be ascertained with some degree of precision.

Gallio was born in Spain and taken to Rome very early in his life. His younger brother was the philosopher Seneca who served as the tutor and adviser for Nero. During his career he served as a praetor, then a proconsul, and finally a consul. It was in this second stage that his path crossed with that of the Apostle Paul.

From an inscription discovered in Delphi at the close of the last century, new confidence has been established concerning the years he served in Corinth as proconsul. The inscription originally consisted of a letter written from Claudius Caesar to Gallio. What remains of the inscription is fragmentary, but enough of its content can be established to determine the year in which Claudius wrote to Gallio in Achaia. The years of his term can be determined to include A.D. 51-52.

If the Jews forced the issue with Paul early in Gallio's proconsulship (perhaps likely because of the opportunity to influence a new political leader), then Paul's trial can be dated at A.D. 51. His eighteen-month ministry may have ended sometime in A.D. 52.

The charges made against Paul were that he was " persuading the people to worship God in ways contrary to the law." This very vague accusation leaves open a number of possibilities. Were they accusing Paul of challenging the Roman law (as in 16:21) or were they saying that his doctrine forced them to worship contrary to the Jewish law? Either one is possible, but Gallio evidently took the latter to be the case. His conclusion was that their argument involved " questions about words and names and your own law," perhaps a reference to names like " Messiah," " suffering servant," and " resurrected Lord." Because Gallio saw nothing at stake as far as Roman law was concerned, he " ejected them from the court" (probably including Paul).

Gallio's conclusion confirms the fact that in the middle of the first century Roman administrators did not distinguish between Jews and Christians. He understood the debate to be an internal struggle among adherents to Judaism. His refusal to condemn Paul's mission set a kind of precedent which may have served for years to protect the believers in Corinth against persecution. For Luke's record of Paul's work, this incident underscores again the conclusions of judicial bodies in the major cities Paul visited. The Christian cause was not a threat to the Roman government.

The next incident raises some puzzling problems. After being ejected from the court, " they" took action against Sosthenes. The problem is determining who is meant by the pronoun " they." Was it the Jews who beat Sosthenes or the Greeks? The name Sosthenes is mentioned by Paul in 1 Corinthians 1:1, a point which implies that this Sosthenes became a Christian. Were the Jews beating him here because of his sympathies toward the Christian missionaries? Or did his conversion result from the beating by Jews who suspected him of helping Paul?

The other possibility is that the Greeks used the opportunity to beat up a Jew. Perhaps the incident stirred up latent hostilities against the Jews in Corinth, and Gallio's indifference made the " synagogue ruler" Sosthenes an easy and safe target for this anger. At any rate, Paul's ministry was able to continue.

14. The Visit at Cenchrea (18:18)

¹⁸ Paul stayed on in Corinth for some time. Then he left the brothers and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken.

With the opposition to Paul's ministry silent, his work went on " for some time." When it came time to leave, his destination was Syria. Priscilla and Aquila went with him.

At this point Luke mentions that Paul had taken a vow at Cenchrea, the eastern seaport of Corinth. The vow included the cutting of his hair, and thus shows some similarity with the Nazirite vow described in Numbers 6:1-21. Though the Nazirite vow in most cases required the believer to cut his hair at the end of the vow and then offer a sacrifice in the temple at Jerusalem, throwing his hair into the burnt offering, in some cases there were shorter vows (thirty days) available. This offering may be what Paul had in mind as he set his course for Roman Syria, which officially included Jerusalem.

Paul's participation in this vow demonstrated his continued sense of being Jewish. This perception is reflected in his letters, as well (see Phil 3:4-6; 1 Cor 9:20-21). Though saved by faith, he saw no contradiction in participating in some of the rituals of the law of Moses.

15. The Visit at Ephesus (18:19-21)

¹⁹ They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. ²⁰ When they asked him to spend more time with them, he declined. ²¹ But as he left, he promised, " I will come back if it is God's will." Then he set sail from Ephesus.

Paul's journey to Syria included a brief visit to Ephesus. This stop may have resulted as much from the necessities of the Aegean sea lanes as anything else. Paul was leaving Priscilla and Aquila in the city to establish a base for the preaching of the gospel, while he himself took the opportunity to visit the synagogue where he " reasoned with the Jews" (see 18:4).

Paul's message was received with some interest, and " they asked him to spend more time with them." Because he was hurrying to move on to Syria, he declined the invitation, but promised to return if it was " God's will." In this way Luke prepares for his upcoming description of the ministry of Paul at Ephesus in Acts 19. Meanwhile, Paul boarded a vessel bound for Caesarea.

16. The Journey to Caesarea,

Jerusalem, and Antioch of Syria (18:22)

²² When he landed at Caesarea, he went up and greeted the church and then went down to Antioch.

The ship on which Paul traveled landed in Caesarea, a city which had become the Mediterranean port city for Jerusalem. Bruce notes that the winds often made putting in at Caesarea easier than at Seleucia, farther to the north.

Wasting no time after arriving, Paul immediately " went up and greeted the church." Though Jerusalem is not mentioned by name, this language of " going up" implies that Paul went to Jerusalem, since the traditional way of describing a trip to the Holy City included ascending the 2,500 feet to the elevation of Mt. Zion. It was natural that he would take time to visit the church at this time. Then Paul " went down to Antioch," appropriate language if he was going from Jerusalem to Antioch (see 15:1).

D. THE THIRD MISSIONARY JOURNEY (18:23-21:16)

1. The Journey through Galatia and Phrygia (18:23)

²³ After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples.

Without a doubt Paul was refreshed by " spending some time in Antioch" with believers who had appreciated his work, commissioned his journeys, and perhaps even supported him financially at times (see 13:1-3). But he was also eager to strengthen the new congregations already facing challenges from persecutions and hardships (see 14:21-22). Thus he departed for a third missionary journey which would take him to the congregations established earlier, as well as into brand new territories ripe for evangelism.

The third of Paul's journeys focuses especially on Ephesus (19:1). Paul's tour through " Galatia and Phrygia" receives little in the way of details as Luke tells the story of Paul's efforts in pushing the gospel into newer frontiers. Paul's efforts in " strengthening all the disciples," however, were vital to the well-being of the church. For this reason, Paul passed up the opportunity to journey to Ephesus by sea, choosing instead to travel the more than 1,000 miles on foot.

His trip would have taken the Roman road north and then east to Tarsus, and from there through the Cilician Gates in the Taurus Mountains to Derbe, Lystra, Iconium, and Pisidian Antioch. Revisiting old friends and discovering what progress the churches had made would have been a welcome experience for Paul.

2. The Ministry of Apollos in Ephesus and Corinth (18:24-28)

²⁴ Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. ²⁵ He had been instructed in the way of the Lord, and he spoke with great fervor ^a and taught about Jesus accurately, though he knew only the baptism of John. ²⁶ He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. ²⁷ When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. ²⁸ For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ.

^a 25 Or with fervor in the Spirit

Between the time Paul left Ephesus (18:21) and his return on the third missionary journey a new leader entered the picture at Ephesus. His name was Apollos. He was a Jew from Alexandria who had come to Ephesus, perhaps in much the same way that Priscilla and Aquila appeared in Corinth and then in Ephesus. Jews with business connections were known to travel extensively in the Roman world in pursuit of their commercial interests.

Although Luke does not mention the trade of Apollos, he does describe him as " a learned man, with a thorough knowledge of the Scriptures." This trait would involve a Jewish education in the Old Testament. Whether the famous Alexandrian school of interpretation with its allegorical methods is intended is unclear.

Apollos had some Christian teaching, since he was " instructed in the way of the Lord" and he " taught about Jesus accurately," but was limited in his understanding of the gospel, knowing " only the baptism of John." These bits of information about Apollos present to us a very unusual case in the New Testament, though twelve more disciples with a similar background will appear in 19:1-7. Determining what Apollos was accurately teaching about Jesus is not easy if all he knew was the baptism of John. If his information about Jesus was limited to the ideas proclaimed by John the Baptist (as recorded in the Gospels), his teaching would have focused on the coming of the Messiah. Perhaps he had even made the connection between particular Old Testament passages and the coming of the Messiah, the same message frequently preached by the apostles (see v. 3). If so, Apollos could have been quite prolific in all matters except Christian baptism and the Holy Spirit.

The statement that Apollos " spoke with great fervor" (zevwn tw/' pneuvmati, zçon tô pneumati) also creates some difficulties. The NIV takes the phrase to be a reference not to the Holy Spirit, but an eagerness of human spirit possessed by Apollos. Some commentators understand this phrase to mean that Apollos had already received the Holy Spirit, though he had not received Christian baptism and knew only the baptism of John. But the phrase does not have to be interpreted this way, and the case of the twelve disciples in the next chapter of Acts leads us away from the idea that Apollos had received the Holy Spirit.

At any rate, Priscilla and Aquila came into contact with Apollos and " invited him to their home" (proslambavnomai, proslambanomai ). The Greek term means " to take someone to oneself," and thus is interpreted by the NIV to mean a private meeting in the home (and justly so). Evidently the fact that Priscilla was a woman did not prohibit her from being involved in this instruction of Apollos. The action of Priscilla and Aquila was private so as to protect the dignity of Apollos and it was effective in producing a Christian preacher who later accomplished enough at Corinth that Paul said of him, " I planted the seed, Apollos watered it, but God made it grow" (1 Cor 3:6).

When Apollos received an invitation to " go to Achaia," the Roman province in which Corinth was the capital city, he accepted. He proved to be quite effective in " refuting the Jews in public debate" with regard to scriptural evidence that " Jesus was the Christ."

-College Press New Testament Commentary: with the NIV

McGarvey: Act 18:1

XVIII: 1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) " After these things Paul departed from Athens, and went to Corinth." This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and Ægean Sea on the east, it had direct communication with all the great Asiatic cities, and with Rome and the west through the Gulf of Corinth and the Adriatic. It was, therefore, a place of great commercial advantages; and, at the time of Paul's visit, was the chief city of all Greece. Its advantages for trade had attracted the large Jewish population which the apostle found there.

McGarvey: Act 18:2-3

2, 3. Paul entered this large city a stranger, alone, and penniless. What little means he had brought with him from Macedonia was exhausted, and his first attention was directed to the supply of his daily wants. He knew what it was to suffer "hunger and thirst;" but he had been taught to look to heaven and pray, "Give us this day our daily bread." A kind Providence found him lodging and means of livelihood. (2) " And having found a certain Jews named Aquila, born in Pontus, and Priscilla his wife, lately come from Italy because Claudius had commanded all the Jews to depart from Rome, he went to them. (3) and because he was of the same trade, he remained with them, and worked; for they were tent-makers by trade. " To be thus under the necessity of laboring as a journeyman tent-maker was certainly a most discouraging condition for one about to evangelize a proud and opulent city. From the calm and unimpassioned style in which Luke proceeds with the narrative, we might imagine that Paul's feelings were callous to the influence of such circumstances. But his own pen, which often reveals emotions that were not known to Luke, gives a far different representation of his feelings. Writing to the Corinthians after long years had passed away, and all transient emotions had been forgotten, he says, "I was with you in weakness, and in fear, and in much trembling." Though keenly sensitive to all the distressing influences which surrounded him, he had, withal, so strong confidence in the power of truth, and so gloried in the very humility of the gospel, that he never despaired. The companionship of two such spirits as Aquila and Priscilla afterward proved to be, was, doubtless, a source of great encouragement to him.

McGarvey: Act 18:4-5

4, 5. Notwithstanding all the discouragements of his situation, he devoted the Sabbaths, and whatever portion of the week his manual labor would permit, to the great work. (4) " But he discoursed every Sabbath in the synagogue, and persuaded both Jews and Greeks. (5) And when Silas and Timothy came down from Macedonia, Paul was pressed in spirit, and testified to the Jews that Jesus is the Christ. " It will be recollected by the reader, that Silas and Timothy, whose arrival is here mentioned, had tarried in Berea, and that Paul had sent back word to them, by the brethren who conducted him to Athens, to rejoin him as soon as possible. He had also "waited for them in Athens," before his speech in the Areopagus. We would suppose, from Luke's narrative, that they failed to overtake him there, and now first rejoined him in Corinth. But Paul supplies an incident in the First Epistle to the Thessalonians, which corrects this supposition. He says: "When we could no longer forbear, we thought it good to be left alone in Athens, and sent Timothy to establish you and to comfort you concerning your faith." This shows that Timothy, at least, had actually rejoined him in Athens, and had been sent back to learn the condition of the congregation in Thessalonica. His present arrival in Corinth, therefore, was not from his original stay in Berea; but from a recent visit to Thessalonica. Probably Silas had remained till now in Berea.

The arrival of Silas and Timothy brings us to a new period in the life of Paul, the period of his letter-writing. We have already made some use of his epistles to throw light upon the somewhat elliptical narrative before us; but we shall henceforth have them as cotemporary documents, and will be able to fill up from them many blanks in Paul's personal history. The First Epistle to the Thessalonians was written from Corinth soon after the arrival of Timothy, as is proved by the concurrence of the two facts, that, on the return of Silas and Timothy, as seen in the text, just quoted, they found Paul in Corinth, and that, in the epistle itself, Paul speaks of their arrival as having just taken place at the time of writing. Several statements in this epistle throw additional light upon the state of Paul's feelings during his first labors in Corinth. He was not only "pressed in spirit," as stated by Luke, "in weakness, in fear, and in much trembling," as he himself says to the Corinthians but he was racked with uncontrollable anxiety concerning the brethren in Thessalonica, for whom he would have been willing to sacrifice his own life, and who were now suffering the severest persecution. The good report brought from them by Silas and Timothy gave him much joy, but it was joy in the midst of distress. He says: "When Timothy came to us from you, and brought us good tidings of your faith and love, and that you have remembrance of us always, desiring greatly to see us, as we also to see you, therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if you stand fast in the Lord." It was, therefore, with a zeal newly kindled from almost utter despair, by their good report from Thessalonica and the arrival of his fellow-laborers, that he now so "earnestly testified to the Jews that Jesus is the Christ."

McGarvey: Act 18:6-7

6, 7. The increase of Paul's earnestness was responded to by an increased virulence in the opposition of the unbelieving Jews. (6) " But when they resisted and blasphemed, he shook his raiment, and said to them, Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles. (7) And he departed thence, and went into the house of a man named Justus, a worshiper of God, whose house was adjacent to the synagogue. " When they began to resist his preaching with passion and violent imprecations, he could no longer hope to do them good, and to press the subject further upon them would be to cast pearls before swine. Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle.

McGarvey: Act 18:8

8. Although he left the synagogue in apparent discomfiture, he was not without fruits of his labors there. (8) " But Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were immersed. " It was very seldom that men of high position in the Jewish synagogues were induced to obey the gospel. It is greatly to the credit of Crispus, therefore, that he was among the first in Corinth to take this position, and this, too, at the moment when the opposition and blasphemy of the other Jews were most intense. He must have been a man of great independence of spirit and goodness of heart-the right kind of a man to form the nucleus for a congregation of disciples.

The conversion of these Corinthians is not detailed so fully as that of the eunuch, of Saul, or of Cornelius, yet enough is said to show that it was essentially the same process. "Many of the Corinthians, hearing, believed, and were immersed." They heard what Paul preached, "that Jesus is the Christ." This, then, is what they believed. That they repented of their sins is implied in the fact that they turned to the Lord by being immersed. To hear the gospel preached, to believe that Jesus is the Christ, and to be immersed, was the entire process of their conversion, briefly expressed.

McGarvey: Act 18:9-10

9, 10. Although his success, when about leaving the synagogue must have been a source of some comfort to Paul, an incident occurred just at this period, which shows that he was far from being relieved, as yet, from the "weakness and fear, and much trembling," which had oppressed him. (9) " Then the Lord said to Paul in a vision by night, Be not afraid; but speak, and be not silent; (10) for I am with you, and no man shall assail you to hurt you. For I have many people in this city. " The Lord never appeared by a vision to comfort his servants, except when they needed comfort. The words "Be not afraid" imply that he was alarmed, and the assurance that no one should hurt him implies that his alarm had reference to his personal safety. His very success had, doubtless, fired his opponents to fiercer opposition, and his recent sufferings at Philippi seemed about to be repeated. But, at the darkest hour of his night of sorrow, the light of hope suddenly dawned upon him, and he was strengthened with the assurance that many in the city would yet obey the Lord.

In the declaration, "I have many people in this city," the Lord called persons who were then unbelievers, and perhaps idolaters, his people. This would accord with the Calvinistic idea that God's people are a certain definite number whom he has selected, many of whom are yet unconverted. But it can not prove this doctrine, because it admits of rational explanation upon another hypothesis. He knew that these people would yet believe and obey the gospel, and he could, therefore, with all propriety of speech, call them his by anticipation. Such is no doubt the true idea.

An expression similar to this occurs in the eighteenth chapter of Revelations Re 18:4>, where the angel, announcing the downfall of the mystic Babylon, cries: "Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues." It has been argued, from this, that God has a people in the apostasy, who are already accepted as his own. But the language, like the statement, "I have many people in this city," may be used simply in anticipation. The most that can be argued from it, is that he knew a people would come out of Babylon whom he could accept, and that he called them his people on account of that fact.

Commentary -- Other

Evidence: Act 18:4

Paul did not go to the synagogue to keep the Sabbath holy. He went there to reason with the Jews about Christ. His manner was to become like a Jew to the Jews. His heart’s desire was to reach his own nation with the gospel. See 1Co 9:20-22 .

Evidence: Act 18:9

" God [has] appointed a day in which He will judge the world, and we sigh and cry until it shall end the reign of wickedness, and give rest to the oppressed. Brethren, we must preach the coming of the Lord, and preach it somewhat more than we have done, because it is the driving power of the gospel. Too many have kept back these truths, and thus the bone has been taken out of the arm of the gospel. Its point has been broken; its edge has been blunted. The doctrine of judgment to come is the power by which men are to be aroused. There is another life; the Lord will come a second time; judgment will arrive; the wrath of God will be revealed. Where this is not preached, I am bold to say the gospel is not preached .

" It is absolutely necessary to the preaching of the gospel of Christ that men be warned as to what will happen if they continue in their sins. Ho, ho sir surgeon, you are too delicate to tell the man that he is ill! You hope to heal the sick without their knowing it. You therefore flatter them; and what happens? They laugh at you; they dance upon their own graves. At last they die! Your delicacy is cruelty; your flatteries are poisons; you are a murderer. Shall we keep men in a fool’s paradise? Shall we lull them into soft slumbers from which they will awake in hell? Are we to become helpers of their damnation by our smooth speeches? In the name of God we will not." Charles Spurgeon

Evidence: Act 18:10

Never be discouraged by thinking that you are the only one God can use to reach the lost. Elijah, fearing that all the other prophets had been killed, said, " I, even I only, am left; and they seek my life, to take it away" ( 1Ki 19:10 ). Yet God had reserved 7,000 faithful followers who hadn’t bowed their knee to worship Baal ( Act 18:18 ). Because God has His laborers, we need never panic when it comes to our loved ones being reached with the gospel. If we faithfully reach out and touch the lives of other peoples’ loved ones, God (in His perfect timing) can use others to touch the lives of the ones we love so dearly. Claim your family in prayer, then thank God for His faithfulness in answering those prayers.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 18 (Chapter Introduction)

Overview

Act 18:1, Paul labours with his hands, and preaches at Corinth to the Gentiles; Act 18:9, The Lord encourages him in a vision; Act 18:12, He is accused before Gallio the deputy, but is dismissed; Act 18:18, Afterwards passing from city to city, he strengthens the disciples; Act 18:24, Apollos, being more perfectly instructed by Aquila and Priscilla, preaches Christ with great efficacy.

Poole: Acts 18 (Chapter Introduction)

CHAPTER 18

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 18 (Chapter Introduction)

(Act 18:1-6) Paul at Corinth, with Aquila and Priscilla.

(Act 18:7-11) He continues to preach at Corinth.

(Act 18:12-17) Paul before Gallio.

(Act 18:18-23) He visits Jerusalem.

(Act 18:24-28) Apollos teaches at Ephesus and in Achaia.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 18 (Chapter Introduction)

In this chapter we have, I. Paul's coming to Corinth, his private converse with Aquila and Priscilla, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles (Act 18:1-6). II. The great success of his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success (Act 18:7-11). III. The molestations which after some time he met with there from the Jews, which he got pretty well through by the coldness of Gallio, the Roman governor, in the cause (Act 18:12-17). IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of the churches which he had founded and planted, in which circuit he made a short visit to Jerusalem (Act 18:18-23). V. An account of Apollo's improvement in knowledge, and of his usefulness in the church (Act 18:24-28).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 18 (Chapter Introduction)

Preaching In Corinth (Act_18:1-11)

In The Worst Of Cities (Act_18:1-11 Continued)

Impartial Roman Justice (Act_18:12-17)

The Return To Antioch (Act_18:18-23)

The Third Missionary Journey (Act_18:24-28)

The Entry Of Apollos (Act_18:24-28 Continued)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV