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?

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.

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).

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.

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.

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.

He reasoned ( dielegeto ).

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

Persuaded ( epeithen ).

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

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).

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.

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).

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.

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.

I am clean ( katharos egō ).

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

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.

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.

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.

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

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

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).

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.).

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.

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.

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.

A year and six months ( eniauton kai mēnas hex ).

Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Co 11:10) and there was a church in Cenchreae (Rom 16:1).

When Gallio was proconsul of Achaia ( Galliōnos de anthupatou ontos tēs Achaias ).

Genitive absolute of present participle ontos . Brother of Seneca the Stoic (Nero’ s tutor) and uncle of Lucan the author of the Pharsalia . His original name was M. Annaeus Novatus till he was adopted by Gallio the rhetorician. The family was Spanish. Gallio was a man of culture and refinement and may have been chosen proconsul of Achaia for this reason. Statius calls him " dulcis Gallio ."Seneca says of him: Nemo enim mortalium uni tam dulcis quam hic omnibus (No one of mortals is so pleasant to one person as he is to all). Luke alone among writers says that he was proconsul, but Seneca speaks of his being in Achaia where he caught fever, a corroboration of Luke. But now a whitish grey limestone inscription from the Hagios Elias quarries near Delphi (a letter of Claudius to Delphi) has been found which definitely names Gallio as proconsul of Achaia (authupatos tēs Achaias ). The province of Achaia after various shifts (first senatorial, then imperial) back and forth with Macedonia, in a.d. 44 Claudius gave back to the Senate with proconsul as the title of the governor. It is amazing how Luke is confirmed whenever a new discovery is made. The discovery of this inscription has thrown light also on the date of Paul’ s work in Corinth as it says that Gallio came in the 26th acclamation of Claudius as Emperor in a.d. 51, that would definitely fix the time of Paul in Corinth as a.d. 50 and 51 (or 51 and 52). Deissmann has a full and able discussion of the whole matter in Appendix I to his St. Paul.

Rose up ( katepestēsan ).

Second aorist active of kaṫepḣistēmi , intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand (estēsan ) against (kata , down on, epi , upon), they made a dash or rush at Paul as if they would stand it no longer.

Before the judgment seat ( epi to bēma ).

See Act 12:21. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (sunepestē , Act 16:22). The new proconsul was a good chance also (Act 25:2). So for the second time Paul faces a Roman proconsul (Sergius Paulus, Act 13:7) though under very different circumstances.

Contrary to the law ( para ton nomon ).

They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (Act 16:21) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a religio licita and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used anapeithei means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.

When Paul was about to open his mouth ( mellontos tou Paulou anoigein to stoma ).

Genitive absolute again. Before Paul could speak, Gallio cut in and ended the whole matter. According to their own statement Paul needed no defence.

Wrong ( adikēma ).

Injuria . Old word, a wrong done one. In N.T. only here, Act 24:20; Rev 18:5. Here it may mean a legal wrong to the state.

Wicked villainy ( rhāidiourgēma ).

A crime, act of a criminal, from rhāidiourgos (rhāidios , easy, ergon , work), one who does a thing with ease, adroitly, a "slick citizen."

Reason would that I should bear with you ( kata logon an aneschomēn humōn ).

Literally, "according to reason I should have put up with you (or held myself back from you)."This condition is the second class (determined as unfulfilled) and means that the Jews had no case against Paul in a Roman court. The verb in the conclusion (aneschomēn ) is second aorist middle indicative and means with the ablative humōn "I should have held myself back (direct middle) from you (ablative). The use of an makes the form of the condition plain.

Questions ( zētēmata ).

Plural, contemptuous, "a parcel of questions"(Knowling).

About words ( peri logou ).

Word, singular, talk, not deed or fact (ergon , factum ).

And names ( kai onomatōn ).

As to whether "Jesus"should also be called "Christ"or "Messiah."The Jews, Gallio knew, split hairs over words and names.

And your own law ( kai nomou tou kath' humās )

Literally, "And law that according to you."Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all.

Look to it yourselves ( opsesthe autoi ).

The volitive future middle indicative of horaō often used (cf. Mat 27:4) where an imperative could be employed (Robertson, Grammar , p. 874). The use of autoi (yourselves) turns it all over to them.

I am not minded ( ou boulomai ).

I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul’ s preaching all over the Roman Empire. Later Paul himself argues (Romans 9-11) that in fact Christianity is the true, the spiritual Judaism.

He drave them ( apēlasen autous ).

First aorist active indicative of apelaunō , old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

They all laid hold on Sosthenes ( epilabomenoi pantes Sōsthenēn ).

See note on Act 16:19; and note on Act 17:19 for the same form. Here is violent hostile reaction against their leader who had failed so miserably.

Beat him ( etupton ).

Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Act 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1Co 1:1), a co-worker with Paul whom he had sought to persecute.

And Gallio cared for none of these things ( kai ouden toutōn tōi Galliōni emelen ).

Literally, "no one of these things was a care to Gallio."The usually impersonal verb (melei , emelen , imperfect active) here has the nominative as in Luk 10:40. These words have been often misunderstood as a description of Gallio’ s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul’ s concern. Gallio shows up well in Luke’ s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob.

Having tarried after this yet many days ( eti prosmeinas hēmeras hikanas ).

First aorist (constative) active participle of prosmenō , old verb, to remain besides (pros as in 1Ti 1:3) and that idea is expressed also in eti (yet). The accusative is extent of time. On Luke’ s frequent use of hikanos See note on Act 8:11. It is not certain that this period of "considerable days"which followed the trial before Gallio is included in the year and six months of Act 18:11or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed.

Took his leave ( apotaxamenos ).

First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate valefacio ), as in Act 18:21; Mar 6:46.

Sailed thence ( exeplei ).

Imperfect active of ekpleō , old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party.

Having shorn his head ( keiramenos tēn kephalēn ).

First aorist middle (causative) of keirō , old verb to shear (sheep) and the hair as also in 1Co 11:6. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (prosmeinas , apotaxamenos ) refer to Paul it seems clear that this one does also.

For he had a vow ( eichen gar euchēn ).

Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved"(xuraō as in Act 21:24) for there is a distinction as both verbs are contrasted in 1Co 11:6 (keirāsthai ē xurāsthai ). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

Came ( katēntēsan ).

Came down, as usual in speaking of coming to land (Act 16:1).

To Ephesus ( eis Epheson ).

This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (Act 16:6). Here Paul will spend three years after his return from Jerusalem.

He left them there ( kakeinous katelipen autou ).

That is, Priscilla and Aquila he left (second aorist active indicative) here (autou ). But Luke mentions the departure by way of anticipation before he actually went away (Act 18:21).

But he himself ( autos de ).

Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue.

He reasoned ( dielexato ).

Luke’ s favourite word for Paul’ s synagogue discourses (Act 17:2, Act 17:17; Act 18:4 which see) as also Act 19:8, Act 19:9.

When they asked him ( erōtōntōn autōn ).

Genitive absolute of present participle of erōtaō , old verb to ask a question, common in Koiné[28928]š to make a request as here.

He consented not ( ouk epeneusen ).

First aorist active indicative of epineuō , old verb to express approval by a nod, only here in the N.T.

I shall return ( anakampsō ).

Future active indicative of anakamptō , old verb to bend back, turn back (Mat 2:2).

If God will ( tou theou thelontos ).

Genitive absolute of present active participle. This expression (ean with subjunctive) occurs also in 1Co 4:19; 1Co 16:7; Jam 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God’ s hands. The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem."This addition by D and other documents may have been due to a desire to give a reason for the language in Act 18:22about "going up"to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (Act 20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.

He went up and saluted the church ( anabas kai aspasamenos tēn ekklēsian ).

The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (anabas , second aorist active participle of anabainō ) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch"(katebē eis Antiocheian , second aorist active indicative of katabainō ) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (Act 9:26; Act 11:30; Act 15:4; Act 18:22; Act 21:17). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (Act 14:26-28). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

Having spent some time ( poiēsas chronon tina ).

Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in Gal 2:11. and which we have located while Paul was here the last time (Act 15:35).

He departed ( exēlthen ).

Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas.

Went through ( dierchomenos ).

Present middle participle, going through.

The region of Galatia and Phrygia ( ten Galatikēn chōran kai Phrygian ).

See note on Act 16:6 for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently a.d. 52 when Paul set out on this tour.

In order ( kathexēs ).

In succession as in Act 11:4, though the names of the cities are not given.

Stablishing ( stērizōn ).

As he did in the second tour (Act 15:41, epistērizōn , compound of this same verb) which see.

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" ).

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.

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.

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.

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.

Opposed themselves ( ἀντιτασσομένων )

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

Gallio

Brother of the philosopher Seneca (Nero's tutor), and uncle of the poet Lucan, the author of the " Pharsalia." Seneca speaks of him as amiable and greatly beloved.

Deputy

See on Act 13:7. The verb, to be deputy, occurs only here.

Judgment-seat

See on Act 7:5.

Lewdness ( ῥᾳδιούργημα )

See on mischief , Act 13:10. Rev., villany.

Question

The best texts read the plural, questions. See on Act 15:2.

Judge

In the Greek the position of the word is emphatic, at the beginning of the sentence: " Judge of these matters I am not minded to be."

Cared for none of these things

Not said to indicate his indifference to religion, but simply that he did not choose to interfere in this ease.

Took his leave ( ἀποταξάμενος )

See on Luk 9:61; and Mar 6:46.

Priscilla and Aquila

They are named in the same order, Rom 16:3; 2Ti 4:19.

Having shorn his head

Referring to Paul, and not to Aquila.

He had a vow

A private vow, such as was often assumed by the Jews in consequence of some mercy received or of some deliverance from danger. Not the Nazarite vow, though similar in its obligations; for, in the case of that vow, the cutting of the hair, which marked the close of the period of obligation, could take place only in Jerusalem.

I must by all means keep this feast that cometh in Jerusalem

The best texts omit.

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.

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

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.

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.

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.

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.

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

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.

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

The conversation of Crispus, and the preaching of Paul.

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

For thy labour shall not be in vain.

So he prophetically calls them that afterward believed.

A long time! But how few souls are now gained in a longer time than this? Who is in the fault? Generally both teachers and hearers.

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

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

The successor of Crispus, and probably Paul's chief accuser, and beat him - It seems because he had occasioned them so much trouble to no purpose, before the judgment seat - One can hardly think in the sight of Gallio, though at no great distance from him. And it seems to have had a happy effect. For Sosthenes himself was afterward a Christian, 1Co 1:1.

After the year and six months, to confirm the brethren.

As was the custom in a vow, Act 21:24; Num 6:18.

A seaport town, at a small distance from Corinth.

This was not from any apprehension that he was obliged in conscience to keep the Jewish feasts; but to take the opportunity of meeting a great number of his countrymen to whom he might preach Christ, or whom he might farther instruct, or free from the prejudices they had imbibed against him.

So he did, Act 19:1.

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

It is supposed, spending about four years therein, including the time he stayed at Ephesus.

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.

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

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.

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

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.

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

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

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.

See Eze 33:4, Eze 33:9.

Compare Act 13:46.

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.

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].

The beginning of the church gathered there.

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.

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

The whole period of this stay at Corinth, and not merely up to what is next recorded. During some part of this period he wrote his SECOND EPISTLE TO THE THESSALONIANS. (See Introduction to Second Thessalonians.)

"the proconsul." See on Act 13:7. He was brother to the celebrated philosopher SENECA, the tutor of Nero, who passed sentence of death on both.

Jewish

Probably in not requiring the Gentiles to be circumcised.

Any offense punishable by the magistrate.

In this only laying down the proper limits of his office.

Annoyed at such a case.

The Gentile spectators.

Perhaps the successor of Crispus, and certainly the head of the accusing party. It is very improbable that this was the same Sosthenes as the apostle afterwards calls "his brother" (1Co 1:1).

Under the very eye of the judge.

Nothing loath, perhaps, to see these turbulent Jews, for whom probably he felt contempt, themselves getting what they hoped to inflict on another, and indifferent to whatever was beyond the range of his office and case. His brother eulogizes his loving and lovable manners. Religious indifference, under the influence of an easy and amiable temper, reappears from age to age.

During his long residence at Corinth, Paul planted other churches in Achaia (2Co 1:1).

Rather, "for"

To Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded.

In this order the names also occur in Act 18:26 (according to the true reading); compare Rom 16:3; 2Ti 4:19, which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus (Act 19:22, Act 19:29). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [WEBSTER and WILKINSON].

The eastern harbor of Corinth, about ten miles distant, where a church had been formed (Rom 16:1).

Paul.

That it was the Nazarite vow (Num. 6:1-27) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [JOSEPHUS, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus (Act 18:21), and the subsequent observance, on the recommendation of the brethren, of a similar vow (Act 21:24). This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.

The capital of the Roman province of Asia. (See Introduction to Ephesians). It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind.

Aquila and Priscilla.

Merely taking advantage of the vessel putting in there.

The tense here not being the usual one denoting continuous action (as in Act 17:2; Act 18:4), but that expressing a transient act. He had been forbidden to preach the word in Asia (Act 16:6), but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force.

The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.

Probably Pentecost, presenting a noble opportunity of preaching the Gospel.

The fulfilment of which promise is recorded in Act 19:1.

Where he left the vessel.

That is, to Jerusalem.

In these few words does the historian despatch the apostle's FOURTH VISIT TO JERUSALEM after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (Act 18:18) would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him" (Act 14:27) on this his second missionary journey.

But probably not long.

Little thinking, probably, he was never more to return to Antioch.

Visiting the several churches in succession. See on Act 16:6. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection (1Co 16:1-2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey (Act 19:22, Act 19:29; 2Co 1:1), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former (Act 16:6), are not given.

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.

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

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.

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.

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

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).

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

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.

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

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

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

Your blood be upon your own heads - That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country

I am clean - 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.

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.

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

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

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

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.

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

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.

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

When Gallio was the deputy of Achaia - The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16, says that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achaeans, when they subdued Greece, were the leaders in all the Grecian affairs see also Suetonius, in his life of Claudius, cap. xxv., and Dio Cassius, lx. 24. Edit. Reimari

Deputy - Ανθυπατευοντος, serving the office of Ανθυπατος, or deputy: see the note on Act 13:7

Gallio - This deputy, or proconsul, was eldest brother to the celebrated Lucius Annaeus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Annaeus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annaeus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi. 17. It was to this Gallio that Seneca dedicates his book De Ira. Seneca describes him as a man of the most amiable mind and manners: " Quem nemo non parum amat, etiam qui amare plus non potent; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat :"vide Senec. Praefat. ad Natural. Quaest. 4. He was of the sweetest disposition, affable to all, and beloved by every man

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

Lucanum potes imputare terris;

Hoc plus quam Senecam dedisse mundo,

Aut dulcem generasse Gallionem

You may consider nature as having made greater efforts in producing Lucan, than it has done in producing Seneca, or even the amiable Gallio

And brought him to the judgment seat - They had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God. Had the Jews possessed the power here, Paul had been put to death!

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

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

If it were a matter of wrong - Αδικημα, Of injustice; any thing contrary to the rights of the subject

Or wicked lewdness - Ῥᾳδιουργημα πονηρον, Destructive mischief. (See the note on Act 13:10, where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state

Reason would that I should bear with you - Κατα λογον αν ηνεσχομην ὑμων, According to reason, or the merit of the case, I should patiently hear you.

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

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

Then all the Greeks took Sosthenes - As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see Act 18:8; and that he was known either to have embraced Christianity, or to have favored the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, 1Co 1:1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place

And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul

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

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

The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; see the note on Act 18:15, yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may say, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle’ s doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents

But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favorable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to his province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, that there should be preachers of God’ s holy word who attempt to explain passages of Scripture which they do not understand? For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he wilfully perverts the meaning.

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

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

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

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

He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Act 18:24, Act 18:26

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

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

Landed at Caesarea - This must have been Caesarea in Palestine

Gone up - To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word αναβαινω, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. Go ye Up unto this feast; I Go not Up yet, Joh 7:8. But when his brethren were Gone Up, then Went he also Up unto the feast, Joh 7:10. There were certain Greeks - that Came Up to worship, Joh 12:20. St. Paul himself uses a similar form of expression. There are yet but twelve days since I Went Up to Jerusalem, for to worship, Act 24:11. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country

Saluted the Church - That is, the Church at Jerusalem, called emphatically The Church, because it was the First Church - the Mother, or Apostolic Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, etc. Therefore, even this last was only a daughter Church, when in its purest state

Went down to Antioch - That is, Antioch in Syria, as the word is generally to be understood when without addition, so Caesarea is always to be understood Caesarea in Palestine, when without the addition of Philippi.

Went over all the country of Galatia and Phrygia - Both were provinces of Asia Minor: see on Act 2:10 (note)

In order - Καθεξης, A word peculiar to St. Luke; see his Gospel, Luk 1:3; Luk 8:1; and his history of the Acts, Act 3:24; Act 11:4, and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from κατα, according to, and ἑξη, order, as opposed to confusion, indistinctness, etc. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, (Act 18:22), it was his fourth journey thither; and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned Act 9:26; his second, Act 11:30; his third, Act 15:4; and his fourth, Act 18:22, the place above.

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. −

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. −

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. −

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.

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. −

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. −

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. −

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.) −

11.He continued there a year We do not read that Paul stayed so long anywhere else save there; and yet it appeareth by his two epistles that he was not only likely to suffer much troubles, but that he had suffered many unjust and unmeet things by reason of the pride and unthankfulness of the people, so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him. Also, we gather what a hard and laborious matter the edifying of the Church is, seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only. Neither doth he boast that he had finished the work, but that the Lord had put others in his place, that they might build upon his foundation; as he saith afterwards that he had planted, and that Apollos had watered, ( 1Co 3:6.)

12.When Gallio Either the change of the deputy did encourage the Jews to wax more proud and insolent, as froward men use to abuse new things that they may procure some tumult, or else hoping that the judge would favor them, they brake the peace and silence at a sudden, which had continued one whole year. And the sum of the accusation is, that Paul went about to bring in a false kind of worship contrary to the law. Now, the question is, whether they spake of the law of Moses or of the rites used in the empire of Rome. Because this latter thing seemeth to me to be cold, − ³²⁵ I do rather receive that, that they burdened Paul with this crime that he brake and altered the worship prescribed in the law of God, and that to the end they might hit him in the teeth with novelty or innovation. And surely Paul had been worthy to have been condemned if he had gone about any such thing; but forasmuch as it is most certain that they did treacherously and wickedly slander the holy man, they endeavored to cover an evil cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he will have his servants to worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as Paul never meant to add to or take away anything from the law, he is unjustly accused of this fault. Whence we gather, that though the faithful themselves never so uprightly and blamelessly, yet can they not escape false and slanderous reports until they be admitted to purge themselves. But Paul was not only unworthily and falsely slandered by the adversaries, but when he would have refuted their impudency and false reports, his mouth was stopped by the deputy. Therefore he was enforced to depart from the judgment-seat without defending himself. And Gallio refuseth to hear the cause, not for any evil will he bare to Paul, but because it was not agreeable to the office of the deputy to give judgment concerning the religion of every province. For though the Romans could not enforce the nations which were subject to them to observe their rites, yet lest they should seem to allow that which they did tolerate, they forbade their magistrates to meddle with this part of jurisdiction. −

Here we see what the ignorance of true godliness doth in setting in order the state of every commonwealth and dominion. All men confess that this is the principal thing that true religion be in force and flourish. Now, when the true God is known, and the certain and sure rule of worshipping him is understood, there is nothing more equal − ³²⁶ than that which God commandeth in his law, to wit, that those who bear rule with power (having abolished contrary superstitions) defend the pure worship of the true God. But seeing that the Romans did observe their rites only through pride and stubbornness, and seeing they had no certainty where there was no truth, they thought that this was the best way − ³²⁷ they could take if they should grant liberty to those who dwelt in the provinces to live as they listed. But nothing is more absurd than to leave the worship of God to men’s choice. Wherefore, it was not without cause that God commanded by Moses that the king should cause a book of the law to be written out for himself, ( Deu 17:18;) to wit, that being well instructed, and certain of his faith, he might with more courage take in hand to maintain that which he knew certainly was right. −

15.Of words and names These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth − ³²⁸ in many places, especially in the Epistle to Titus, ( Tit 1:14, and Tit 3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled. −

17.All the Grecians having taken Sosthenes This is that Sosthenes whom Paul doth honorably couple with himself as his companion in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithful, yet it is to be thought that he was then one of Paul’s companions and advocates. And what fury did enforce the Grecians to run headlong upon him, save only because it is allotted to all the children of God to have the world set against them, and offended with them and their cause, though unknown? Wherefore, there is no cause why such unjust dealing should trouble us at this day when we see the miserable Church oppugned on every side. Moreover, the frowardness of man’s nature is depainted out unto us as in a table, [picture.] Admit we grant that the Jews were hated everywhere for good causes, yet why are the Grecians rather displeased with Sosthenes, a modest man, than with the authors of the tumult, who troubled Paul without any cause? Namely, this is the reason, because, when men are not governed with the Spirit of God, they are carried headlong unto evil, as it were, by the secret inspiration of nature, notwithstanding it may be that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise sedition. −

Neither did Gallio care for any of these things This looseness − ³²⁹ must be imputed not so much to the sluggishness of the deputy as to the hatred of the Jewish religion. The Romans could have wished that the remembrance of the true God had been buried. And, therefore, when as it was lawful for them to vow their vows, and to pay them to all the idols of Asia and Greece, it was a deadly fact − ³³⁰ to do sacrifice to the God of Israel. Finally, in the common liberty − ³³¹ of all manner [of] superstition, only true religion was accepted. This is the cause that Gallio winketh at the injury done to Sosthenes. He professed of late that he would punish injuries if any were done; now he suffereth a guiltless man to be beaten before the judgment-seat. Whence cometh this sufferance, save only because he did in heart desire that the Jews might one slay another, that their religion might be put out − ³³² with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth Gallio’s carelessness, because he did not aid a man who was unjustly punished, − ³³³ let our magistrates know that they be far more inexcusable if they wink at injuries and wicked facts, if they bridle not the wantonness of the wicked, if they reach not forth their hand to the oppressed. But and if the sluggish are to look for just damnation, what terrible judgment hangeth over the heads of those who are unfaithful and wicked, − ³³⁴ who, by favoring evil causes, and bearing with wicked facts, set up, as it were, a banner of want of punishment, − ³³⁵ and are fans to kindle boldness to do hurt?

18.And when he had tarried there many days Paul’s constancy appeareth in this, in that he is not driven away with fear, lest he should trouble the disciples, who were as yet ignorant and weak, with his sudden and untimely departure. We read in many other places, that when persecution was raised against him elsewhere he fled forthwith. What is the cause then, that he stayeth at Corinthus? to wit, when he saw that the enemies were provoked with his presence to rage against the whole Church, he did not doubt but that the faithful − ³³⁶ should have peace and rest by his departure; but now, when he seeth their malice bridled, so that they cannot hurt the flock of God, he had rather sting and nettle them, than by departing minister unto them any new occasion of rage. Furthermore, this was the third journey which Paul took to Jerusalem. For going from Damascus, he went once up that he might be made known to the apostles. And he was sent the second time with Barnabas, that he might handle and end the controversy about ceremonies. But Luke doth not set down for what cause he now took such a long and laborious journey, determining with all speed to return. −

When he had shorn his head It is uncertain whether that be spoken of Aquila or of Paul: neither skilleth it much. Though I interpret it willingly of Paul, because it seemeth to me a likely thing that he did this for because of the Jews, unto whom he was about to come. Assuredly, I think this to be a thing which all men grant, that he made not any ceremonial vow for his own cause, only that he might do some worship to God. He knew that that was to continue only for a time which God commanded under the law to the old people; and we know how diligently he teacheth that the kingdom of God consisteth not in these external elements, and how straitly he urgeth the abrogating thereof. It had been an absurd thing for him to bind his own conscience with that religion from which he had loosed all other men. −

Therefore, he did shear his head for no other cause, save only that he might apply himself − ³³⁷ to the Jews, who were as yet ignorant, and not thoroughly taught; as he doth testify that he took upon him the voluntary observing of the law, from which he was freed, that he might gain those who were under the law, ( 1Co 9:20.) If any man object that it was not lawful for him to make semblance of a vow which he had not made from his heart, we may easily answer, that as touching the substance of purifying he did not dissemble, and that he used the ceremony which was as yet free, not as if God did require such worship, but that he might somewhat bear with the ignorant. −

Therefore, the Papists are ridiculous when they fet − ³³⁸ from hence an example of making vows. Paul was moved with no religion to make his vow; but these men place a reigned worship of God in vows. Respect of time enforced Paul to keep the rites of the law. These men do nothing else but entangle in superstition the Church of Christ, which was set free long ago. For it is one thing to bring in use again old ceremonies used long ago, and another to tolerate the same being as yet used, until such time as they may by little and little grow out of use. I omit that the Papists in vain and foolishly compare the shaving of their priests with the sign of purifying which God had allowed in the law. But because we need not stand any longer to refute them, let this one thing suffice us, that Paul bound himself with a vow that he might bring those which were weak to Christ, at least that he might not offend them, which vow he knew was of no importance before God. −

19. Entering into the synagogue. In that he shook his garment at Corinthus, − ³³⁹ it was [not] done for that cause, (as this place teacheth,) that he might cast off the whole nation, but only such as he had already tried [experienced] to be of desperate obstinacy. Now, he cometh afresh unto the Ephesians, that he might try whether he could find any more obedience among them. Furthermore, it is a wonder, that seeing it appeareth by Luke’s report that he was heard more patiently in this synagogue than in any other place, and also that he was requested to tarry, he did not grant their request. Hence we may easily gather that which I said before, that he had some great cause to go up to Jerusalem in haste. Also, he himself showeth that he must make haste, saying, I must keep the feast which is at hand at Jerusalem. Neither is it to be doubted but that after he had set things in good order there, he departed with their good leave; and we may gather out of Luke’s words that they did admit his excuse lest the repulse should offend them. And this is worth the noting, that when better hope to do good is offered us than we were wont to have, we are drawn unto divers affairs, as it were, by the hand of God, that we may learn to give over ourselves to be governed at his pleasure. −

The feast That which I said of late touching the vow doth also appertain unto the feast day. For Paul meant not to do thereby any duty of godliness − ³⁴⁰ to God, but to be at the assembly, wherein he might do more good than at any other time of the year. For the Epistle to the Galatians doth sufficiently testify what account he made of difference of days, ( Gal 4:10.) And we must note that he maketh no promise touching his return without using this exception, if it please the Lord. We do all confess that we be not able to stir one finger without his direction; but because there reigneth in men so great arrogancy everywhere, that they dare determine anything (passing over God) not only for the time to come, but also for many years, we must oftentimes think upon this reverence and sobriety, that we may learn to make our counsels subject to the will and providence of God; lest, if we be deliberate and take counsel as those use to do who think that they have fortune at their commandment, we be justly punished for our rashness. And though there be not so great religion in words but that we may at our pleasure say that we will do this or that, yet is it good to accustom ourselves to use certain forms in our speeches, that they may put us in mind that God doth direct all our doings. −

22.When he came down to Caesarea Though Luke saith in a word that Paul saluted the Church at Jerusalem, yet is it certain that he was drawn thither with some great necessity. And yet we may gather by this text that he stayed not long at Jerusalem, peradventure because things fell not out as he would. Moreover, he declareth that his journey in his return was not idle or barren, in that he saith that he strengthened all the disciples, undoubtedly not without great pains-taking, because he was enforced to go hither and thither, and oft to turn out of his way; for this word [ καθεξης ] doth signify a continual course. Now, we have already declared ( Act 9:36) in what respect those be called disciples who had given their names to Christ, and professed the name of Christ; to wit, because there is no godliness without true instruction. They had, indeed, their pastors under whom they might profit. Yet the greater Paul’s authority was, and the more excellent spirit he had given him, so they were not a little strengthened by his by them, especially seeing he was the chief work-master in the founding of all these churches.

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."

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

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)."

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)."

Gallio's name, as proconsul of Achaia, has actually been found on an inscription at Delphi in Central Greece. He was a son of the famous rhetorician Lucius Junius Gallio and brother of the equally famous philosopher Seneca, and was appointed proconsul of Achaia by the emperor Claudius about a.d. 51. Corinth was the capital of Achaia, which included southern Greece, south of Macedonia."

Sosthenes evidently became a Christian believer, for he later joined with Paul in addressing the first epistle to the Corinthians (1Co 1:1). He had succeeded Crispus, who had also become a Christian, as chief ruler of the synagogue (Act 18:8). When Gallio summarily rejected the Jews' complaint against Paul (Act 18:16), it gave the pagan Greeks an excuse to vent their anti-Jewish hostility in beating Sosthenes. Perhaps this experience contributed to his later conversion."

For some reason, Paul had apparently taken a Nazarite vow, not cutting his hair until the duration of the vow was finished. Possibly it was a vow of thanks for God's promise of protection (Act 18:10). Although this was strictly a Jewish institution (Numbers 6), Paul often made an effort to retain his Jewish identity, hoping thereby to reach the Jews more effectively (1Co 9:19, 1Co 9:20; Act 16:3; Act 21:18-26)."

departed : Act 17:32, Act 17:33

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

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

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

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

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

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

Justus : Col 4:11

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

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

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

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

he : Act 14:3, Act 19:10, Act 20:31

continued there : Gr. sat there

Cir, am 4059, ad 55

the deputy : Act 13:7, Act 13:12

Achaia : Act 18:27; Rom 15:26, Rom 16:5; 1Co 16:15; 2Co 1:1, 2Co 9:2, 2Co 11:10; 1Th 1:7, 1Th 1:8

the Jews : Act 13:50, Act 14:2, Act 14:19, Act 17:5, Act 17:13, Act 21:27-36

the judgment : Act 18:16, Act 18:17, Act 25:10; Mat 27:19; Joh 19:13; Jam 2:6

Act 18:4, Act 6:13, Act 21:28, Act 24:5, Act 24:6, Act 25:8

when : Act 21:39, Act 21:40, Act 22:1, Act 22:2, Act 26:1, Act 26:2; Luk 21:12-15; 1Pe 3:14, 1Pe 3:15

If : Act 23:27-29, Act 25:11, Act 25:18-20,Act 25:26

bear : Act 13:18; Mar 9:19; Rom 13:3; 2Co 11:1, 2Co 11:4; Heb 5:2

a question : Act 23:29, Act 25:11, Act 25:19, Act 26:3; 1Ti 1:4, 1Ti 6:4; 2Ti 2:23; Tit 3:9

look : Mat 27:4, Mat 27:24

for : Act 24:6-8; Joh 18:31

Psa 76:10; Rom 13:3, Rom 13:4; Rev 12:16

Sosthenes : 1Co 1:1

the chief : Act 18:8

And Gallio : Act 17:32; Amo 6:6; 1Co 1:23

Syria : Act 15:23, Act 15:41, Act 21:3; Gal 1:21

Priscilla : Act 18:2

having : Act 21:24; Num 6:5-9, Num 6:18; 1Co 9:20

Cenchrea : Cenchrea, now Kenkri, was the port of Corinth, on the east side of the isthmus, and about nine miles from the city. Rom 16:1

Ephesus : Act 18:24, Act 19:1, Act 19:17, Act 19:26, Act 20:16; 1Co 16:8; Eph 1:1; 1Ti 1:3; 2Ti 1:18, 2Ti 4:12; Rev 1:11, Rev 2:1

but : Act 18:4, Act 17:2, Act 17:3

he : Act 20:16, Act 21:13, Act 21:14; Mar 1:37, Mar 1:38; 1Co 16:12

bade : Act 15:29; Luk 9:61; 2Co 13:11

I must : Act 20:16; Deu 16:1

if God : Act 19:21, Act 21:14; Mat 26:39; Rom 1:10, Rom 15:32; 1Co 4:19; Phi 2:19-24; Heb 6:3; Jam 4:15

Caesarea : Act 8:40, Act 10:1, Act 10:24, Act 11:11, Act 18:22, Act 23:23

gone : Act 25:1, Act 25:9

the church : Act 18:21, Act 11:22, Act 15:4, Act 21:17-19

he went : Act 11:19-27, Act 13:1, Act 14:26, Act 15:23, Act 15:30,Act 15:35

the country : Act 16:6; 1Co 16:1; Gal 1:2, Gal 4:14

strengthening : Act 14:22, Act 15:32, Act 15:41, Act 16:40; Deu 3:28; Ezr 1:6; Isa 35:3, Isa 35:4; Dan 11:1; Luk 22:32, Luk 22:43; 1Th 3:2, 1Th 4:18, 1Th 5:14; Heb 12:12, Heb 12:13

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.

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.

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.

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

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.

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.

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

Joined hard - Was near to the synagogue.

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.

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.

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.

And he continued ... - Paul was not accustomed to remain long in a place. At Ephesus, indeed, he remained three years Act 20:31; and his stay at Corinth was caused by his success, and by the necessity of placing a church, collected out of such corrupt and dissolute materials, on a firm foundation.

And Gallio - After the Romans had conquered Greece they reduced it to two provinces, Macedonia and Achaia, which were each governed by a proconsul. Gallio was the brother of the celebrated philosopher Seneca, and was made proconsul of Achaia in 53 a.d. His proper name was Marcus Annaeus Novatus, but, having been adopted into the family of Gallio, a rhetorician, he took his name. He is mentioned by ancient writers as having been of a remarkably mild and amiable disposition. His brother Seneca ("Praef. Quest."Nat. 4) describes him as being of the most lovely temper: "No mortal,"says he, "was ever so mild to anyone as he was to all: and in him there was such a natural power of goodness, that there was no semblance of art or dissimulation."

Was the deputy - See this word explained in the notes on Act 13:7. It means here proconsul.

Of Achaia - This word, in its largest sense, comprehended the whole of Greece. Achaia proper, however, was a province of which Corinth was the capital. It embraced that part of Greece lying between Thessaly and the southern part of the Peloponnesus.

The Jews made insurrection - Excited a tumult, as they had in Philippi, Antioch, etc.

And brought him to the judgment seat - The tribunal of Gallio; probably intending to arraign him as a disturber of the peace.

Contrary to the law - Evidently intending contrary to all law - the laws of the Romans and of the Jews. It was permitted to the Jews to worship God according to their own views in Greece; but they could easily pretend that Paul had departed from that mode of worshipping God. It was easy for them to maintain that he taught contrary to the laws of the Romans and their acknowledged religion; and their design seems to have been to accuse him of teaching people to worship God in an unlawful and irregular way, a way unknown to any of the laws of the empire.

About to open his mouth - In self-defense, ever ready to vindicate his conduct.

A matter of wrong - Injustice, or crime, such as could be properly brought before a court of justice.

Or wicked lewdness - Any flagrant and gross offence. The word used here occurs nowhere else in the New Testament. It denotes properly an act committed by him who is skilled, facile, or an adept in iniquity an act of a veteran offender. Such crimes Gallio was willing to take cognizance of.

Reason would ... - Greek: "I would bear with you according to reason."There would be propriety or fitness in my hearing and trying the case. Thai is, it would fall within the sphere of my duty, as appointed to guard the peace, and to punish crimes.

Of words - A dispute about words, for such he would regard all their controversies about religion to be.

And names - Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names; that is, whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name.

Of your law - A question respecting the proper interpretation of the Law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate.

Look ye to it - Judge this among yourselves; settle the difficulty as you can. Compare Joh 18:31.

For I will be no judge ... - I do not regard such questions as pertaining to my office, or deem myself called on to settle them.

And he drave them ... - He refused to hear and decide the controversy. The word used here does not denote that there was any violence used by Gallio, but merely that he dismissed them in an authoritative manner.

Then all the Greeks - The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited.

Took Sosthenes ... - As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews; at their bringing such questions before the tribunal; at their bigotry, and rage, and contentious spirit, they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage.

And beat him - ἔτυπτον etupton . This word is not what is commonly used to denote a judicial act of scourging. It probably means that they fell upon him and beat him with their fists, or with whatever was at band,

Before the judgment seat - Probably while leaving the tribunal. Instead of "Greeks"in this verse, some mss. read "Jews,"but the former is probably the true reading. The Syriac, Arabic, and Coptic read it "the Gentiles."It is probable that this Sosthenes afterward became a convert to the Christian faith, and a preacher of the gospel. See 1Co 1:1-2, "Paul, and Sosthenes our brother, unto the church of God which is at Corinth."

And Gallio cared ... - This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made, and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. By the testimony of ancient writers he was a most mild and amiable man, arid an upright and just judge. There is not the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is:

(1) That he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews.

\caps1 (2) t\caps0 hat he was unwilling to make this subject a matter of legal discussion and investigation.

\caps1 (3) t\caps0 hat he would not interfere, either on one side or the other, in the question about proselytes either to or from Judaism. So far, certainly, his conduct was exemplary and proper.

\caps1 (4) t\caps0 hat he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain, also, that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thought less and indifferent on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text as applicable to this class of people.

And sailed thence into Syria - Or set sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, Act 18:21.

Having shorn his head - Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connection evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers. The Vulgate refers it to Aquila, the Syriac to Paul.

In Cenchrea - Cenchrea was the eastern port of Corinth. A church was formed in that place, Rom 16:1.

For he had a vow - A "vow"is a solemn promise made to God respecting anything. The use of vows is observable throughout the Scripture. Jacob, going into Mesopotamia, vowed one-tenth of his estate, and promised to offer it at Bethel to the honor of God, Gen 28:22. Moses made many regulations in regard to vows. A man might devote himself or his children to the Lord. He might devote any part of his time or property to his service. The vow they were required sacredly to observe Deu 23:21-22, except in certain specified cases they were permitted to redeem what had been thus devoted. The most remarkable vow among the Jews was that of the Nazarite, by which a man made a solemn promise to God to abstain from wine, and from all intoxicating liquors, to let the hair grow, not to enter any house polluted by having a dead body in it, or to attend any funeral. This vow generally lasted eight days, sometimes a month, sometimes during a definite period fixed by themselves, and sometimes during their whole lives. When the vow expired, the priest made an offering of a he-lamb for a burnt-offering, a she-lamb for an expiatory sacrifice, and a ram for a peace-offering. The priest then, or some other person, shaved the head of the Nazarite at the door of the tabernacle, and burnt the hair on the fire of the altar. Those who made the vow out of Palestine, and who could not come to the temple when the vow was expired, contented themselves with observing the abstinence required by the Law, and cutting off the hair where they were. This I suppose to have been the case with Paul. His hair he cut off at the expiration of the vow at Cenchrea, though he delayed to perfect the vow by the proper ceremonies until he reached Jerusalem, Act 21:23-24. Why Paul made this vow, or on what occasion, the sacred historian has not informed us, and conjecture, perhaps, is useless. We may observe, however:

(1) That if was common for the Jews to make such vows to God, as an expression of gratitude or of devotedness to his service, when they had been raised up from sickness, or delivered from danger or calamity. See Josephus, i. 2, 15. Vows of this nature were also made by the Gentiles on occasions of deliverance from any signal calamity (Juvenal, Sat., 12, 81). It is possible that Paul may have made such a vow in consequence of signal deliverance from some of the numerous perils to which he was exposed. But,

(2) There is reason to think that it was mainly with a design to convince the Jews that he did not despise their law, and was not its enemy. See Act 21:22-24. In accordance with the custom of the nation, and in compliance with a law which was not wrong in itself, he might have made this vow, not for a time-serving purpose, but in order to conciliate them, and to mitigate their anger against the gospel. See 1Co 9:19-21. But where nothing is recorded, conjecture is useless. Those who wish to see the subject discussed may consult Grotius and Kuinoel in loco; Spencer, De Legibus Hebrae., p. 862; and Calmet’ s Dictionary, "Nazarite."

And he came to Ephesus - See the notes on Rev 2:1-5. This was a celebrated city in Ionia, in Asia Minor, about 40 miles south of Smyrna. It was chiefly famous for the Temple of Diana, usually reckoned one of the seven wonders of the world. Pliny styles this city the ornament of Asia. In the times of the Romans it was the metropolis of the province of Asia. This city is now under the dominion of the Turks, and is almost in a state of ruin. Dr. Chandler, in his Travels in Asia Mirror, says: "The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness; some in the substructions of the glorious edifices which they raised; some beneath the vaults of the stadium, once the crowded scene of their diversions; and some in the sepulchres which received their ashes"(Travels, p. 131, Oxford, 1775). The Jews, according to Josephus, were very numerous in Ephesus, and had obtained the privilege of citizenship.

Left them there - That is, Aquila and Priscilla, Act 18:24-26.

Reasoned with the Jews - See the notes on Act 17:2.

Keep this feast - Probably the Passover is here referred to. Why he was so anxious to celebrate that feast at Jerusalem, the historian has not informed us. It is probable, however, that he wished to meet as many of his countrymen as possible, and to remove, if practicable, the prejudices which had everywhere been raised against him, Act 21:20-21. Perhaps, also, he supposed that there would be many Christian converts present, whom he might meet also.

But I will return ... - This he did Act 19:1, and remained there three years, Act 20:31.

At Cesarea - See the notes on Act 8:40.

And gone up - From the ship.

And saluted the church - The church at Jerusalem. This was Paul’ s main design; and though it is not distinctly specified, yet the whole narrative implies that he went there before returning to Antioch. The word saluted implies that he expressed for them his tender affection and regard.

To Antioch - In Syria. See the notes on Act 11:19.

The country of Galatia and Phrygia - He had been over these regions before, preaching the gospel, Act 16:6.

Strengthening - Establishing them by exhortation and counsel. See the notes on Act 14:22.

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.

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.

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.

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.

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.

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.

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.

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 .

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 .

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 .

He sat there as his fixed place; which implies his continuance and constancy in the work of the ministry.

This Gallio was brother to that deservedly famous Seneca, (who was tutor to Nero), and hath great commendations given him, as being a man of excellent disposition, beloved by all men, an enemy to all vice, and especially a hater of flattery.

Deputy of Achaia this man was proconsul, governing Achaia and all Greece absolutely, or with the power of a consul.

With one accord wicked men in their evil deeds are unanimous, for Satan knows that his kingdom would not stand if it were once divided.

Contrary to the law of the Romans, who, to avoid tumults and confusions, did forbid any to set up any new worship without leave; and the Jews in these parts having here no power to punish St. Paul as they had at Jerusalem, maliciously incite the governor against him. Or by the law here may be meant the law of Moses, which they accuse Paul to have broken, and so not to be comprehended in that licence which they had to exercise their religion.

To open his mouth to make his apology, and to speak in his own defence.

A matter of wrong as murder, theft, or any such injury, which judges do usually determine of.

Reason would that I should bear with you I would endure any trouble to hear and understand it, I should think it my duty to suffer you to say as much as you would in your case.

A question of words which have been spoken about the controversies of religion.

And names as, whether Jesus was to be called Christ or the Messiah; and whether his disciples might be called Christians.

And of your law concerning circumcision, as whether none may be saved without it.

I will be no judge of such matters he acknowledges his unfitness and unwillingness to determine such things as did not belong unto him, or he did not understand.

He commanded them to be gone, having dismissed their case; and, if need were, added threatening and force.

All the Greeks not the converted Greeks, though St. Austin thought they beat Sosthenes, as an enemy to Paul, (yet surely they had not so learned Christ), but the unbelieving or Gentile Greeks, who cared for neither Paul nor Jews, but favoured Gallio, who would have them driven away.

Sosthenes some think him to have been the same with Crispus, Act 18:8 ; others, to have succeeded him in that office; and some think that he was chief ruler of another synagogue (for in great cities there might be more than one); and others, that there might be several called chief rulers over one and the same synagogue.

Gallio cared for none of those things either slighting the Jews and all their controversies, or prudently declined intermeddling with them.

A good while a year and a half in all, as some think, which is mentioned Act 18:11 , by a prolepsis; or, besides that year and a half there spoken of.

Took his leave of the brethren ordering every thing as if he were to have taken his last farewell of them, as it fell out accordingly: howsoever, holy men live in a constant expectation of their dissolution.

Priscilla and Aquila: that the wife’ s name is here put before the husband’ s, have caused various conjectures; and it is observed, that in St. Paul’ s Epistles, whereas there are three times only mention of them both together, viz. Rom 16:3 1Co 16:19 2Ti 4:19 , the wife’ s name is twice placed first, to show, that in Christ Jesus there is neither male nor female, Gal 3:28 .

Cenchrea which was a town at the entering into the haven belonging to Corinth, Rom 16:1 .

For he had a vow to wit, St. Paul had; and therefore had shaven his head, according unto the law, Num 6:18 . To the Jews he became as a Jew.

Ephesus the metropolis of the Lesser Asia, where afterwards that famous church was, unto which St. Paul wrote an Epistle, as also St. John wrote another, Rev 2:1 .

Left them there that is, Aquila and Priscilla at Ephesus, to confirm the believing Ephesians; whilst Paul

entered into the synagogue, and reasoned with the Jews out of an extraordinary love for his nation, although he had suffered all those indignities from them, yet he would give them precept upon precept, and line upon line.

They desired that is, Aquila and Priscilla, whom Paul would not yield unto.

He consented not by God’ s wonderful providence, which overrules all our inclinations; Paul having greater things to do and suffer for the glory of God elsewhere.

This feast the feast of the passover; which is meant where feast is put absolutely, unless some after expression qualifies it: not that this holy man did out of conscience to the feast intend to observe it, for Christ is the end of the law to them that believe, Rom 10:4 ; but because of the vast concourse from all places to Jerusalem at that time, which would give him an opportunity of making Christ known to such multitudes, and to gain their souls unto him.

If God will though he was an apostle, and had the Spirit of prophecy, and might know whether he should return or no, yet he does not absolutely promise them to return to them, but conditionally, if the Lord will; to teach us what caution we should use in all our promises and resolutions, as Jam 4:15 , being we know not what a day may bring forth. Besides, in our owning of God’ s will and pleasure, we acknowledge a providence of God in all things, especially in our concerns, which we desire to refer all unto.

Caesarea not that Caesarea that was in Syria, but that which was in Palestine, called Caesarea Stratonis; and which was the safest way to Jerusalem; for the way by Joppa, though shorter, was accounted more dangerous. The church; either the church of Caesarea in his journey, or that at Jerusalem at his journey’ s end, which for its populousness might be called eminently, the church.

Antioch that Antioch that was in Syria.

Had spent some time there this work might take up the constant care and indefatigable pains of the apostle.

Galatia where he had converted many.

Phrygia: see Act 16:6 .

Strengthening all the disciples though the seed be duly sown, yet it must be seasonably watered; and redit labor actus in orbem.

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.)

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

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.

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)

This Gallio was brother to the great Seneca, Nero's preceptor, as that author himself assures us. (Præf. lib. v. Quæs. Natur.) He was called Annæus Novatus, but took the name of Gallio by adoption, and was made proconsul by his brother's interest, whose honours and disgraces he equally participated. Being condemned to death by Nero, he laid violent hands upon himself. It is probable St. Paul became acquainted with Seneca. St. Jerome and St. Augustine say, many letters passed between them, which are not now extant. (Tirinus) See also Eusebius. An. Christi 66. [The year A.D. 66.]

Ver 17. Beat him. It is uncertain whether the Jews themselves beat Sosthenes, being vexed at him, for not managing well the cause; or whether he was struck by the attendants of the proconsul, to force him away, when he would not desist, nor retire. See the Analysis, dissert. xxxv. (Witham)

Shorn, &c. It was customary among the Jews to make vows of abstaining from all inebriating liquor, not to cut their hair for a limited time, &c. This was the vow of the Nazarites, mentioned in Numbers vi. 18; Acts xxii. 24. St. Paul had probably taken upon himself some obligation of this kind; perhaps in condescension to the Jews, who were yet weak in faith. The time being now expired, he cut his hair as before. It was lawful for converts to observe these legal ceremonies, till the gospel was perfectly established, provided they did not place their hopes of salvation in them, or believe that the faith and grace of Christ were ineffectual without them. (Denis the Carthusian) ---

For he had a vow, that is, Paul, not Aquila. This seems to have been such a vow, as those called Nazarenes, used to make, of abstaining from wine for a time, of not cutting their hair, and of making some offerings in the temple at Jerusalem. (Witham)

He went up. To Jerusalem is most probably understood, that being the chief object of St. Paul's journey. It seems rather extraordinary that St. Luke should have omitted the express mention of the city. But having told us his object was to be at Jerusalem, he perhaps thought it was enough to say, he went up. (Calmet) ---

In Palestine, the expression, to go up, was sometimes taken for going up to Jerusalem. (John vii. 8. 10; John xii. 20; Acts xxiv. 11) And reciprocally in Acts chap. xxiv. 1. to go down, is taken for going down from Jerusalem to Cæsarea. (Bible de Vence) ---

He went up. In the Scripture, when Antioch and Cæsarea are simply mentioned, Antioch, in Syria, and Cæsarea, in Palestine, are uniformly designated. ---

To Cæsarea, not in Cappadocia, but in Palestine, from whence he went up to Jerusalem, and then down to Antioch, in Syria. (Witham)

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.

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.