Chapter 18

3 Paul laboureth with his hands, and preacheth at Corinth to the Gentiles. 9 The Lord encourageth him in a vision. 12 He is accused before Gallio the deputy, but is dismissed. 18 Afterwards passing from city to city he strengtheneth the disciples. 24 Apollos, being more perfectly instructed by Aquila and Priscilla, 28 preacheth Christ with great efficacy.

1. Paul departed. Textual evidence favors (cf. p. 10) the omission of “Paul,” reading “he departed.”

To Corinth. About 40 mi. (64 km.) southwest of Athens. Paul could have journeyed along the Isthmus of Corinth, or by sea from Piraeus to Cenchreae. The city of Corinth was on the isthmus, and had a harbor on either shore—one at Cenchreae on the east and another at Lechaeum on the west. It had been of commercial importance from very early Greek times. Commerce had brought luxury and vice. Here Paul entered upon his labors, with far more fruitful results than at Athens.

2. Aquila. A Latin name meaning “eagle,” of which the Greek equivalent is Akulas. Onkelos, probably another altered form, was borne by the traditional writer of one of the Jewish Targums (see Vol. V, pp. 95, 96). It was a common tendency of Jews, when living in heathen countries, to take names derived from animals.

Born in Pontus. Literally, “a man of Pontus by race.” The provinces of Asia Minor abounded with Jewish families of the Dispersion, as is seen throughout the book of Acts (see on Acts 2:9, 10; cf. 1 Peter 1:1). Some Jews from Pontus had been in Jerusalem at Pentecost (Acts 2:9). Pontus had come under Roman sway when its king Mithridates was conquered by Pompey about a century before this time.

Lately come from Italy. See below under “Claudius had commanded.”

Priscilla. The name appears elsewhere (2 Tim. 4:19; cf. the best-attested Greek text of Rom. 16:3; 1 Cor. 16:19) in the form Prisca; of which it is the diminutive. The name Prisca probably reflects a connection with the gens, or clan, of the Prisci, which, from earliest Roman times, provided the city-state with a long series of praetors and consuls. The marriage of Aquila and Priscilla might be an example, therefore, of the influence of educated Jews among the higher class of women at Rome. The placing of Priscilla’s name first (Acts 18:18; Rom. 16:3; 2 Tim. 4:19) would be explained if she were a highborn Roman. The fact that she participated in the instruction of Apollos (see Acts 18:26) suggests that she was a woman of culture.

The question as to whether these two people were converts of Paul cannot be finally settled, but certain facts suggest that they were not: (1) The record is silent concerning their ever listening to Paul, as did Lydia (ch. 16:14), a fact that Luke would scarcely have omitted had it occurred. (2) The fact that Paul unhesitatingly joined himself to them (ch. 18:3) even before he had begun preaching in the synagogue, could imply a sympathetic attitude on their part.

Claudius had commanded. The account of the expulsion of the Jews from the city of Rome (see p. 80) is given by Suetonius in these words:“Since the Jews constantly made disturbances at the instigation of Chrestus, he [Claudius] expelled them from Rome” (Lives of the Caesars v. 25. 4; Loeb ed., Suetonius, vol. 2, p. 53). A considerable colony of Jews were settled in the city of Rome at this time, at the base of the Janiculum Hill (see Paul at Rome). They exercised considerable influence over the upper classes in Rome; they had their own synagogues and places of prayer (see on ch. 16:13); they were tolerated as a religio licita (a legally recognized religion); and they maintained their own cemeteries along the Appian Way. The command expelling them from Rome appears to have been sudden; Suetonius thought that a man called, in Latin, “Chrestus,” was connected with that command. Of this man, Suetonius reports nothing further. But at that time the sounds of the Greek “i” and “e” were hardly distinguishable, and Tertullian (Apology iii. 5) says that the Greek name Christos was often pronounced the same Chreµstos “good,” “useful,” or “kind.” A possible explanation of Claudius’ decree is that Christians had come to Rome after the Day of Pentecost, and tumults resulted such as those at Antioch in Pisidia (ch. 13:50), at Lystra (ch. 14:19), at Thessalonica (ch. 17:5–8), and at Beroea (ch. 17:13). The name of Christ was much on the lips of both those who received and those who rejected His claim to be the Messiah. Accordingly, Roman magistrates, who, like Gallio, seemed to care little about questions concerning names and words (ch. 18:15), would easily conclude that Christ was the leader of one of the parties, and might assume (as at Thessalonica, ch. 17:7) that He claimed to be a kingly pretender to an earthly throne. This explanation would account for the tumults, for the confusion of names, and for the decree of expulsion (see Vol. V, p. 71).

Aquila and his wife had been at Rome until expelled, and since many of the Jews in Rome, or their descendants, were freedmen (see on ch. 6:9), it is probable that Aquila, or his parents, belonged to that class. Aquila and Priscilla are later mentioned (Rom. 16:3) as though they had returned to Rome. If they did so, it was after they had been with Paul in Ephesus, because they were with him when he wrote from there the first Corinthian epistle (1 Cor. 16:19) and the house in which they lived there was placed at the service of Christians in Ephesus. If Timothy was at Ephesus when Paul addressed a second epistle to him, they were still in that city then (2 Tim. 4:19). Nothing more of their movements is known.

As to who were the first preachers of the new faith in Rome, an idea can be formed in terms of the following data: (1) Twenty-five years could not have passed since the Day of Pentecost without the Jews at Rome receiving some definite news about developments in Palestine, where the gospel was being preached with marked success. (2) Among those who were present at Pentecost were “strangers of Rome, Jews and proselytes” (Acts 2:10). (3) Among the Hellenistic Jews who disputed with Stephen were freedmen of Rome, and Stephen himself may have belonged to that class (see on ch. 6:5, 9). (4) Andronicus and Junia, to whom Paul sent greetings, had been “in Christ” before him (Rom. 16:7). Among these, then, one should look for the founders of the church of Rome, and not to the apostle Peter, to whom tradition assigns the honor. Everything indicates that the theology of the Christians in Rome was like the great principles laid down by Stephen, whose understanding of the gospel influenced Paul. This would go far to explain why Aquila and Priscilla found it so easy to receive the apostle Paul in Corinth. It is possible that many of those named by Paul in Rom. 16:3–15 were expelled from Rome under Claudius, and then later returned.

3. Abode with them. According to the Talmud (Sukkah 5lb; Soncino ed., p. 245), in Alexandria, at least, each craft sat together in the synagogue services. A stranger coming in could readily find his fellow artisans in the synagogue, and could secure lodging with them. If this was also the practice in Corinth, as is probable, Paul readily found accommodation and employment with Aquila and Priscilla.

Tentmakers. The trade of tentmaking was one that Paul might easily have learned and practiced in his native city of Tarsus. That city was noted then and later for the rough goats’ hair fabrics, in great demand for ship sails and tents, and known to the Romans from the name of the province as cilicium. The province of Pontus, from which Aquila came, was famous for the same kind of goods, the material for which was furnished by the goats that grazed on the slopes of the Taurus Mountains and the neighboring ranges. The hint of wealth in Paul’s background and his receiving a high degree of education have no bearing upon the fact that he was required to learn a trade, for the rabbinical proverb, “He who does not teach his son a trade teaches him to be a thief,” made such instruction almost universal in Hebrew families. For example, the great Hillel was a carpenter. Hence Paul was equipped to work for his livelihood in Corinth as he had done in Thessalonica, thus guarding himself against any charge of self-interest in preaching the gospel among the Greeks (1 Cor. 9:15–19; 2 Cor. 11:7–13; 1 Thess. 2:9). He began at Corinth as a new artisan working for wages, or perhaps as a partner, in the workshop of a Jew, not yet being known to the city of Corinth as anything else than a Jew.

4. Reasoned. Paul always went first to the Jews (see on ch. 13:5, 14). But at Corinth, as later at Ephesus (ch. 19:8, 9), he was not allowed to continue in the synagogue the full period of his stay in the city (cf. ch. 18:7).

Every sabbath. Paul was at Corinth at least a year and six months (see v. 11).

Persuaded. Or, “tried to persuade.”

Greeks. Gr. Helleµnai, probably not Greek-speaking Jews, or proselytes in the technical sense of the word, but, as elsewhere (see on ch. 11:20), those who were pagans. Paul may have met some of these, if they were “God fearers” (see on ch. 10:2), in the synagogue, but many of them he doubtless contacted in his business and elsewhere.

5. When Silas and Timotheus were come. Or, “when Silas and Timothy came down,” that is, “from Macedonia.” 1 Thess. 3:2 indicates that Timothy, who apparently came to Paul at Athens, was sent back almost immediately to Thessalonica for further news of the church there. He returned with a good report of their faith and love (1 Thess. 3:6). It was perhaps at this time also that “the brethren which came from Macedonia” (2 Cor. 11:9) brought fresh proof of regard and love for Paul in the form of gifts.

Pressed in the spirit. Textual evidence attests (cf. p. 10) the reading “he was constrained [or “hard pressed”] by the word [or “message”].” The RSV is less emphatic; Paul “was occupied with preaching.” Knowing God’s Word, Paul felt impelled to give utterance to it (cf. Ps. 39:3). It is not certain whether there was any relationship between the arrival of Silas and Timothy and this impulse to preach. There is no indication that the gifts they may have brought made Paul less busy at his trade, and 1 Cor. 9 is against this idea, though it is possible that the gifts enabled him for a time to devote himself constantly to preaching. He was already under a compulsion to preach, and doubtless encouraging words from Silas and Timothy only strengthened that compulsion.

Testified … Jesus was Christ. Or, “testifying … Jesus to be the Christ,” emphasizing that Jesus was the suffering Messiah, the Saviour, a truth that the Jews greatly needed to learn.

6. Opposed themselves. Or, “set themselves up in opposition.” The verb implies strong opposition, as a force drawn up in battle array. The opposition to Paul was well organized and determined.

Blasphemed. Gr. blaspheµmeoµ, “to speak evilly [of someone],” “to reproach,” “to blaspheme.” The word comes from blax, “stupid,” andpheµmi, “to speak.” Certainly unwarranted reproach is “stupid speech,” and blasphemy is much more. In the present instance, the Jews’ blasphemy doubtless involved evilspeaking not only against Paul, but also against Christ, which was blasphemy in its fullest sense. Compare the use of blaspheµmeoµ in 2 Peter 2:2: “The way of truth shall be evil spoken of.” The same conduct, though the word is different, is described in Acts 19:9: “spake evil of that way before the multitude.” These disturbances reproduced what had doubtless already taken place at Rome (see on ch. 18:2) and what had occurred at many other places (see chs. 13; 14; etc.). An echo of the blasphemies may be found in the expression “Jesus be cursed!” (1 Cor. 12:3, RSV).

Shook his raiment. On the significance of the act see on Neh. 5:13; Matt. 10:14; Acts 13:51. As an act by a Jew to Jews, it registered the apostle’s indignation better than would any other action. It was Paul’s last recourse. His appeals to reason and conscience were met only by brute violence.

Blood. He uses the word “blood” in the sense of “destruction,” using figurative language (cf. Joshua 2:19). The thought and the form in which it is expressed are both essentially Hebrew (see on Matt. 27:25). Compare the language of Ezekiel that defined his responsibility as a watchman (Eze. 3:18, 19).

Unto the Gentiles. See on ch. 13:46. Obviously what Paul said about turning from the Jews had only a limited and local application. The apostle did not discontinue all work among the Jews, but simply gave up preaching to them at Corinth (cf. chs. 9:15; 19:8).

7. A certain man’s house. Paul used this house for teaching and worship. He probably still lived with Aquila and Priscilla.

Justus. This was a Roman surname (cf. on ch. 1:23). Textual evidence may also be cited (cf. p. 10) for the name Titius Justus. There is no reason to infer from this fact, however, that he is the same as the Titus of Gal. 2:3, whom Paul later left in Crete. The name Titus was among the more common Roman names. The Titus who was sent to Crete was, however, closely connected with the church at Corinth, as appears from 2 Cor. 7:14; 8:16, 23. The Justus here named was an uncircumcised Gentile like Titus and attended the synagogue as a “God fearer” (see below under “worshipped”).

Worshipped. Gr. sebomai, “to reverence,” “to worship.” The form of the word here used is applied to “religious proselytes” (ch. 13:43) and to “devout Greeks” (ch. 17:4; see on ch. 10:2). His house was therefore an appropriate place in which both Jews and Gentiles might meet, and to which Gentiles doubtless would be more ready to come than to one belonging to a Jew.

Joined hard. Or, “was adjoining”; “was next door” (RSV). Evidently, after Paul was opposed in the synagogue at Corinth, he chose a nearby place for meetings, so that it would be easy for any Jews who might change their feelings toward the gospel, to come. But this proximity would also be an additional cause for bitterness, especially when the number of Paul’s adherents began to increase, and when even a ruler of the synagogue accepted the gospel (v. 8).

8. Crispus, the chief ruler. Or, “Crispus, the ruler.” The word “ruler” includes the idea “chief.” This Crispus is alluded to in 1 Cor. 1:14 as one of the few whom Paul himself baptized. His leading position among the Jews, previous to his conversion, and the acceptance of the gospel by his entire family, made him noticeable among the Christians.

Believed, and were baptized. The Greek form of the two verbs suggests a process continuing for an unspecified period of time. Among the converts was Gaius (1 Cor. 1:14), perhaps a man of higher social position than others, who was noted among Christians for his hospitality, and who received Paul as a guest on his second visit (Rom. 16:23). The members of the household of Stephanas, the “firstfruits of Achaia,” were apparently among the earliest converts there (1 Cor. 16:15). These Paul himself baptized (1 Cor. 1:16). Also the following may be counted as converts then or soon afterward: Fortunatus and Achaicus (1 Cor. 16:17); Chloe, a prominent woman convert (1 Cor. 1:11); Quartus, a brother, and Erastus, the chamberlain of the city (Rom. 16:23); and Epaenetus, also among the “firstfruits of Achaia” (Rom. 16:5). Silas and Timothy were with Paul at this time, and doubtless they baptized most of the converts (see 1 Cor. 1:14–16).

9. Then spake the Lord. Or, “And the Lord said.” Here is another vision given to Paul. Apparently, judging from the Lord’s words, for some reason the apostle was losing his courage and was in danger of bodily harm. Paul received this message in the same way that he did the Macedonian call (ch. 16:9, 19), but here the Lord Himself appeared to His servant. Visions from God were given to him in various great crises of his life. He had first seen the Lord Jesus at the time of his conversion (ch. 9:4–6; cf. AA 115). He later heard the same voice and saw the same form in his vision in the Temple at Jerusalem (ch. 22:17–21). Now he both saw and heard his Lord once more.

Be not afraid. Or, “Stop being afraid.” The words imply that Paul was at the moment in some fear and depression, and felt heavily the burden of the task he was attempting for his Lord. For the most part his converts were from the class of slaves or freedmen; those of a culture corresponding to his own, whether Greeks or Jews, seemed slow to accept his preaching (cf. 1 Cor. 1:26, 27). Undoubtedly he was also in personal physical danger. He had already seen the reviling of the Jews break out in physical violence. It could easily happen again. Graciously the Lord addressed him with the words, “Stop being afraid.”

Speak. Or, “keep on speaking.”

Hold not thy peace. Or, “do not begin to keep silent.” The temptation at a moment of weakness was to take safety in silence when words seemed fruitless. But this was an exhortation to him to preach even more constantly than before. Nothing must stop Paul’s testimony. Elijah had passed through a like crisis of discouragement (1 Kings 19:4–14), and Jeremiah also more than once (Jer. 1:6–8; 15:15–21).

10. I am with thee. In the original, “I” is emphatic. The command that Jesus had just given was followed by a promise that met Paul’s need at the moment. Though men were against him Christ was with him. The promise once given to the church at large, “Lo, I am with you alway” (Matt. 28:20), was here repeated personally to Paul—“I am with thee.” Though it meant a life of suffering to obey this further command, there was with it the assurance that the evil designs of men would be restrained, and that Paul’s work would not permanently be hindered.

To hurt thee. Or, “to harm you,” “to maltreat you.” Christ did not promise Paul freedom from attack. But the enemy would not be allowed to do him violence. This assurance meant to the apostle what Elisha had learned and proclaimed centuries before, “They that be with us are more than they that be with them” (2 Kings 6:16).

Much people. The words are reminiscent of those spoken to Elijah in his moment of weakness, “Yet I have left me seven thousand in Israel” (1 Kings 19:18). Even among those most deeply entangled in the vices of Corinth (1 Cor. 5:10, 11) there were honest souls yearning for deliverance and waiting for the call to repentance. This call Paul and his followers must give.

Since Corinth was one of the important centers of commercial activity at this period, it was, humanly speaking, vital that from the first the church make good its standing. The importance and extensiveness of the Christian community at Corinth can be seen from the epistles that Paul wrote afterward to the church there. By a vision the Lord gave Paul merciful assurance that his preaching would be abundantly blessed. He rose up comforted, ready for any task.

11. He continued. Gr. kathizoµ, “to sit down,” “to settle in a place.” The verb suggests permanence and continuance.

A year and six months. The time spent in Corinth gave Paul opportunity not only for founding and organizing a church but also for working in the neighboring districts, such as the port of Cenchreae (see Rom. 16:1). Besides his preaching and teaching to the Corinthians, Paul wrote probably at this time the two epistles to the Thessalonians, which are considered the earliest of his letters, and perhaps the earliest literature of the whole NT, unless the Epistle of James is dated earlier. The address of 2 Corinthians (ch. 1:1), “unto the church of God which is at Corinth, with all the saints which are in all Achaia,” clearly indicates the spread of the gospel beyond the limits of the city. This extensive fruitage Paul recognized as a fulfillment of the Lord’s promise given him in vision, which prepared him for the coming of the next persecution.

12. Gallio. His full name originally was Marcus Annaeus Novatus, but upon being adopted by a wealthy Roman named Lucius Junius Gallio, he was thereafter known as Junius Annaeus Gallio. He was the brother of the Stoic philosopher Seneca, the tutor of Nero. Seneca dedicated to his brother, the proconsul, two treatises, on “Anger” and the “Blessed Life.” Gallio was probably proconsul of Achaia sometime between a.d. 51 and 53 (see p. 98). After he retired from Achaia in consequence of an attack of fever (Seneca Epistles civ. 1), he returned to Rome. At first he enjoyed the favor of Nero, but eventually fell under the tyrant’s displeasure and, according to one tradition, was executed by him. Another tradition represents him as anticipating his fate by suicide. Tacitus, however, speaks of him only as “dismayed by the death of his brother Seneca” and pleading with Nero for his life (Annals xv. 73; Loeb ed., Tacitus, vol. 4, p. 333).

Deputy. Rather, “proconsul” (see on ch. 13:7). Here also Luke shows his characteristic accuracy in the use of official titles. Under Tiberius, Achaia, which included the whole of Greece south of the province of Macedonia, had been an imperial province, and was therefore governed by a procurator. But about a.d. 44 it had once more been made a senatorial province by Claudius, as it no longer needed direct military control (Tacitus Annals i. 76; Suetonius Lives of the Caesars v. 25. 3). Hence at the time of Paul’s visit it once more was ruled by a proconsul.

Jews made insurrection. Rather, “rose up.” The word “insurrection” has acquired, since the KJV was translated, the special meaning of a revolt of subjects against their rulers. This is not what took place here. The Jews evidently hoped that by appearing in a body against Paul, they could obtain the apostle’s expulsion from the city.

Judgment seat. It was customary for the Roman governors of provinces to hold court in the agora, or forum, that is, the market place, on certain fixed days (see on ch. 19:38), so that anyone might appeal to them to have his grievances satisfied. The Jews apparently took advantage of such an occasion. But to Gallio they would appear to be a company of Jews accusing one of their own race of some erroneous teaching. If he had only lately come from Rome, he had likely heard there of the troubles over “Chrestus” (see on ch. 18:2) and would consider that this was a quarrel about the same matter. See illustrations facing pp. 448, 449.

13. This fellow. Gr. houtos, “this,” or “this one,” a demonstrative pronoun well expressing the contempt that they wished to convey to the mind of Gallio.

The law. It seems obvious that in this appeal to the proconsul the Jews meant, not the law of Moses, but the law of Rome. Their line of thought would be that though, as a matter of policy, Jews had been banished from Rome, Judaism was still a religio licita, tolerated and recognized by the Roman state. Their charge would therefore not have been about some point of the Jewish religion, but that Paul was preaching a new religion, not recognized (cf. on ch. 17:7).

14. Open his mouth. A common formula used to introduce a formal discourse (cf. Matt. 5:2; 13:35; Acts 10:34). Paul was about to undertake a formal defense, but this proved to be unnecessary.

Gallio said. Gallio could scarcely have resided in Achaia for any length of time without hearing of the new Christian movement. He doubtless knew of the Jews’ difficulties. Also, he probably knew something of Paul. But from his standpoint—that of a philosopher and a statesmen—this was not a matter for his judgment. He did not intend to draw a definite line between religions recognized by Rome, and those that were not.

A matter of wrong or wicked lewdness. Rather, “a matter of wrongdoing or wicked villainy.” The two things a magistrate would take into account were (1) any evildoing (cf. ch. 24:20) or act of injustice, or (2) any unscrupulous conduct involving moral wrong. In adjudging such matters he would be carrying out his duty as an administrator of Roman law and equity. Both expressions here used point to acts of open wrong, such as robbery or assault; the second designates those in which a fraudulent cunning or adroitness is the chief characteristic.

Reason would. Or, “according to reason,” “as is right.”

I should bear with you. That is, I would hear your case out. The verb is also used as a technical term for taking up a complaint. Gallio showed by his language that the Romans considered themselves superior to the tolerated Jews. But if their case warranted, the Jews should enjoy the benefit of such toleration, and he would inquire into any matters that pertained to his office and Roman law.

15. Question. Rather, “questions.”

Words and names. Or, “talk and names.” Undoubtedly many points concerning Paul’s teachings would be brought forward by the Jews if they had opportunity. But whether Jesus was the Christ or not would be to the Roman a matter entirely of theological definition, on which Roman law would have no bearing. If Gallio had heard the name “Chrestus” at Rome (see on v. 2), he would be all the more ready to follow the conduct of his royal master and get rid of the Jewish disputants as soon as possible (cf. ch. 23:29).

Your law. Literally, “the law which [is] according to you.” By his emphasis, Gallio intimated that he saw through their appeal to law. Jewish law rather than Roman law was concerned in their case, and he refused to become involved.

No judge. Gallio’s emphatic dismissal of the case reads literally, “A judge of these things I do not wish to be.” The Greek word for “judge” is emphatic, and the pronoun for “I” as well. Gallio waived jurisdiction over the case because it did not involve Roman law.

16. He drave them. Seated as he doubtless was in the agora, or forum, with his lictors and other officials about him, he now commanded the place to be cleared of the troublesome disputants about “words and names.” He had enough to do with matters that came properly within his jurisdiction in the busy commercial life of Corinth.

17. The Greeks. Textual evidence favors (cf. p. 10) the reading, “they all took Sosthenes.”

Took. Rather, “seized” (cf. chs. 16:19; 17:19). The same verb is also used in ch. 21:30 of the violent action of the mob at Jerusalem, and just afterward (v. 33), of the chief captain’s conduct in rescuing Paul.

Sosthenes. The name was common; he need not be identified with the Sosthenes mentioned in 1 Cor. 1:1, though it is possible that the leader of persecution was afterward converted, even as in the case of Paul himself.

Chief ruler. Omit “chief,” as in v. 8. Sosthenes was apparently made the ruler of the synagogue after Crispus’ conversion (v. 8). He may have been eager to show his zeal against the Christians by laying charges immediately against Paul before the proconsul. As spokesman, he would catch the eye of the surrounding crowd, many of whom would be Greeks. They evidently caught Gallio’s tone of contempt, and followed his adverse decision by a lesson of their own, and a rough one. Or it may be that the Jews turned on their new leader after his failure in the case (see above under “the Greeks”). Paul doubtless had not a few sympathizers among the Gentiles. In any case, the crowd singled out Sosthenes for their particular attention.

Beat him. Or, “began beating him.”

Gallio cared for none of those things. Rather, “none of these things was a care to Gallio.” Gallio’s declaration reflects the indifference of men of the world toward revealed truth. But the words did not mean necessarily that he was indifferent to religion. He recognized the bounds of his proper jurisdiction. His ruling must have set a precedent helpful to the spread of Christianity.

Concerning the way Jewish life was regarded by the Romans (cf. v. 14) see Vol. V, pp. 60–62; Vol. VI, pp. 59, 60.

18. Tarried … a good while. Literally, “having remained many days.” Paul had lived and worked in reasonable quiet for a year and six months (v. 11). After this period, or perhaps during the latter part of it, he was haled before Gallio. Following this crisis, the apostle had another time of peace in which to labor.

Into Syria. The motives of his journey may have been the following: (1) As later (see on ch. 20:3, 4), he doubtless wished to deliver the gifts collected for the disciples at Jerusalem, in person (cf. Rom. 15:25, 26; Gal. 2:10). It is clear that when Paul resolved to return, he wanted to reach Jerusalem as soon as possible, for he refused to stay in Ephesus even though his preaching was more readily received by the Jews there than in many other places. (2) His recent vow required a visit to the Temple. (3) He would wish to report the results of his labors among the Gentiles, especially in the yet distant regions of Macedonia and Achaia (cf. Acts 15:4).

Priscilla and Aquila. See on v. 2.

Cenchrea. The eastern harbor of Corinth, on the Saronic Gulf. Romans 16:1 implies that there was an organized church there. The gratitude with which Paul refers to Phoebe and to her Christian service (Rom. 16:2) indicates that he had had intimate contact with that church. Probably he had founded it.

A vow. There can be little doubt that the “vow” was a private vow, a modified form of the temporary Nazirite vow, described in Num. 6:1–21. The latter required a separation from the world and the ordinary life of men (the word “Nazirite” means “separated” or “consecrated” person). For the duration of his vow the Nazirite was to drink no wine or strong drink, nor to shave his head or face. At the close of the period of his vow he was to shave his head at the Temple and burn his hair in the altar fire, under his sacrifice. Having completed their vow, the Nazirites in Acts 21:24 shaved their heads. Persons at a distance from Jerusalem were apparently allowed to cut their hair short and bring the shorn locks with them to the Temple, to offer them up when the remainder of their hair was shaved from their heads. This is what Paul did at Cenchreae, before starting on his voyage to Syria. It is obvious from 1 Cor. 11:14 that Paul considered long hair on men effeminate, but the Nazirite vow necessarily produced long hair. Hence, though he was following the vow he did so in a modified form, having his head shorn before the journey for the sake of appearance and custom, unless the period of his vow ended as he reached Cenchreae.

The chief impulse out of which vows have grown has often been a marked thankfulness for deliverance from danger following upon fear. The fear, the promise, and the deliverance have been noted in the record of Paul’s work at Corinth, and a vow of consecration to the program of preaching the gospel would be a natural result. Paul neither despised nor condemned expressions of devout feeling, for he did not consider them legalistic, as he did certain other practices of the Jews.

It is possible also that Paul was applying his principle of being “all things to all men” (1 Cor. 9:22), and therefore as a Jew was acting in sympathy with Jews (v. 20). A Nazirite vow would demonstrate to all his Jewish brethren that he, himself, was not despising the law, nor teaching other Jews to despise it (see on Acts 21:21–24).

19. He came to Ephesus. Textual evidence favors (cf. p. 10) the reading, “they came to Ephesus.” The Greek verb translated “he came” is a nautical term meaning, “coming to land.” Ephesus was a famous city, capital of the Greek district of Ionia and later of the Roman province of Asia. It became the scene of the apostle John’s later labors. The city stood not far from the sea, on hilly ground at the mouth of the Cayster, between the larger rivers Hermus and Maeander. Ephesus had been an early Greek settlement on the western coast of Asia Minor, but in the 6th century b.c. it fell under the power of the kings of Lydia. From the first it had been a center for the worship of Artemis (the Roman Diana; see on ch. 19:24) whose temple there was visited by pilgrims from all over the known world. For centuries East and West had come into close contact at Ephesus, and there the religion of Greece took on a more Oriental character and involved magic, mysteries, and charms. In Paul’s day Ephesus was by far the busiest and most popular city in proconsular Asia. There were enough Jews for at least one synagogue.

Left them there. Presumably Aquila and Priscilla settled for some time at Ephesus. For their various moves see on v. 2.

Into the synagogue. This was Paul’s usual practice; he could not give up his own people, although constantly exposed to hard usage by them, but sought them out again here as soon as he arrived. However, what he preached here seems to have been received with less hostility, for the Jews of Ephesus begged him to stay longer (v. 20). It may be that the cosmopolitan character of the Ephesian population had something to do with this difference in attitude.

Reasoned. Gr. dialegomai (see on ch. 20:7).

20. Desired him. The verb here translated “desired” is most frequently rendered “asked.” Their desire was a hopeful sign and promised good fruitage afterward. Nowhere, unless at Beroea, did Paul find a more receptive attitude toward the truth he was presenting. He looked upon the Corinthians as children needing to be fed with milk (1 Cor. 3:2), but later he found himself able to declare to the Ephesians “all the counsel of God” (Acts 20:27), for they were capable of sharing in his knowledge of the mystery of the gospel (Eph. 3:4).

With them. Textual evidence favors (cf. p. 10) the omission of these words.

Consented not. Literally, “did not nod,” that is, did not acquiesce.

21. Bade them farewell. Rather, “took his leave of them.” Textual evidence favors (cf. p. 10) the omission of the words, “I must by all means keep this feast that cometh in Jerusalem: but.” The words omitted are deemed an insertion suggested by ch. 20:16. Acceptance of the validity of the omission makes unnecessary a discussion of which Jewish feast this may have been.

I will return. As soon as Paul had the opportunity, he redeemed his promise (ch. 19:1).

If God will. Paul and James agreed in resting in the will of the Father as ordering all things well, even to their use of almost the same expression (cf. James 4:15). To them it was much more than the formuladeo volente, “God willing,” that formerly was so frequently on the lips of Christians. For the demonstration of the will of God through the Spirit’s prevention of what Paul had expected to do see Acts 16:6, 7.

22. At Cжsarea. Evidently a great deal of action is covered in this verse. At Caesarea he doubtless renewed his contact with Philip the evangelist. He was a guest in Philip’s home in Caesarea on a later occasion (ch. 21:8).

Gone up. That is, from the coast town to the city of Jerusalem.

Saluted the church. Or, “greeted the church.” This is a brief notice indeed of a visit to what was then the center of all Christian life and action. This is Paul’s fourth visit to Jerusalem after his conversion (cf. chs. 9:26; 11:30; 15:4; 21:17). No mention is made of a gathering of the church as in ch. 14:27, or of a report of what Paul and his companions had been accomplishing. Even the name of the city is not given, nor is anything said about the fulfillment of Paul’s vow. Some suggest that Paul met with a cool reception and that his position concerning the law in relation to the Gentile Christians had alienated from him the Christians in Jerusalem, who were naturally zealous for the law. But this is little more than a speculation. Whatever the reason, the apostle hastened on as soon as possible to what must have been the congenial society of the Christians at Antioch.

To Antioch. Paul’s return to Antioch marks the end of the Second Missionary Journey. It was about a.d. 52 (cf. p. 102).

23. Spent some time. The visit must have been of some months’ duration. It is to this occasion that some refer the dissension that Paul relates in Gal. 2:11–14. The reasoning is that Paul had been long absent from Antioch, and that the Judaizing party had had time to organize a fresh attack on the freedom of the Gentiles. They brought renewed pressure to bear upon Peter, and a lingering element of instability in his character caused him to yield to them. However, others hold that the incident occurred before Paul and Silas had left Antioch after the Council of Jerusalem (see on ch. 15:39, 40).

He departed. Antioch is the starting point of the Third Missionary Journey, as with the two preceding ones (chs. 13:1–3; 15:36–40).

Galatia and Phrygia. Doubtless Paul took the same direction as before, visiting Lystra and Derbe, before he came to the more northern portion of Asia Minor (see Additional Note on Chapter 16).

Strengthening. Paul was not only an evangelist who raised up new churches; he was also a pastor in the sense that he maintained an active concern for the continuing welfare of his churches. For some of these churches, raised up on the First Missionary Journey, this was Paul’s fourth visit (see chs. 13:51; 14:6, 21; 16:1, 6).

24. Apollos. Probably a contraction of Apollonius or Apollodorus. The following verses are parenthetical and provide a background for what later occurred. The facts given in the NT concerning Apollos suggest that he had a prominent place in the early church. His influence as a Christian teacher made itself markedly felt in Corinth. Paul mentions a party of his followers there (see 1 Cor. 1:12; 3:5; 4:6).

Born at Alexandria. Literally, “an Alexandrian by birth.” It was in Alexandria, and by Jews, that the LXX translation of the OT had been made. Alexandria was a great center of learning, containing one of the greatest libraries of the ancient world. The philosopher Philo was an outstanding intellectual leader among the Jews there. Since he lived till about a.d. 50, Apollos might well have come under his influence.

Eloquent. Gr. logios, “learned,” “eloquent.” Either translation gives only half the idea of the word. He was learned, and could use his learning effectively.

Mighty. Gr. dunatos, “able,” “powerful.”

25. Was instructed. Gr.kateµcheoµ, “to sound down upon,” and, by extension, “to teach orally.” The word, from which comes the English “catechize,” implies that Apollos had been taught by someone, in addition to his own study of the OT. We know from Josephus (Antiquities xviii. 5. 2) that the teaching and baptism of John produced a great effect among the Jews. It is not surprising, therefore, that Jews appeared at Jerusalem and Ephesus who had accepted the Baptist’s teaching about Jesus. But such instruction was undoubtedly brief. They would know that John baptized in preparation for the coming kingdom, and they would have heard of his pointing to Jesus as the Lamb of God, and of the voice from heaven when He was baptized. But John had been beheaded a little while after this, and Jesus had met death on Calvary. Many of John’s disciples might not have known what happened in relation to the message of Christ afterward—the establishing of His church, the ordinances of Christian baptism and the Lord’s Supper, the outpouring of the Holy Spirit, the teaching concerning conversion following repentance, and the reception of the gift of salvation by grace through faith. John the Baptist himself but dimly understood what Jesus was presenting along these lines, for there came a day when he sent to ask the Lord, “Art thou he that should come?” (Matt. 11:3).

The way. There was much that anyone walking in the “way” of John would need to know concerning the “way” of the Lord. The phrase is used in a half-technical sense, as in the phrase “any of this way” (see on ch. 9:2), as equivalent to what today would be called the Christian religion.

Fervent in the spirit. Or, “ardent in spirit” (cf. Rom. 12:11, where likewise the word “spirit” means the spirit of man, not the Holy Spirit of God).

Spake and taught diligently. Rather, “was [or “began”] speaking and teaching accurately.”

The things of the Lord. The expression “the way of the Lord” is a translation of OT words (Isa. 40:3), quoted by the gospel writers concerning John’s preaching (Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23). Apollos may have been very accurate in proclaiming what John had preached about the coming of the kingdom of heaven, illustrated from his own studies of the OT. He may have shown how John had pointed to Jesus, and may have related much of the works and words of Christ, as an evidence that God was sending greater prophets than the Jews had had for a long time, and that therefore Christ’s life was a testimony that redemption was near. But Apollos’ teacher, whoever he had been, had not carried his pupil beyond the message of the Baptist, who acknowledged Jesus as the Christ. The latter would therefore no doubt seem to Apollos to be the leader of a glorified Judaism, which would retain the distinctive features of the old religion. Doubtless he had not as yet learned that “circumcision is nothing” (1 Cor. 7:19; cf. Gal. 5:6), and did not realize that the sacrificial system was “ready to vanish away” (Heb. 8:13).

Knowing. Gr. epistamai, “to be versed in,” “to be acquainted with.”

The baptism of John. Under “baptism” must be included the idea of the religious knowledge and experience for which the baptism was the introduction. The words are full of interest, showing that the work of John the Baptist as a forerunner of christ had reached farther than the gospel story indicates. Certainly it had reached to Alexandria. Concerning the limitations of this “baptism” see comment above on “was instructed.”

26. Speak boldly. It required boldness, for the Jews were by no means all ready to listen to announcements concerning the coming of the Messiah. The speaker must be prepared with learning and eloquence, as well as courage, to discuss this theme, concerning which the Jews had been deluded time and again by impostors.

Aquila and Priscilla. Textual evidence favors (cf. p. 10) the reading “Priscilla and Aquila,” as in v. 18 (cf. Rom. 16:3; 2 Tim. 4:19). She evidently took an active part in instructing Apollos, indicating that she was a woman of great power and zeal among the Christians. Aquila and Priscilla had apparently continued to attend the services of the synagogue. When Apollos appeared there in the character of a rabbi and delivered his message (cf. Acts 13:14, 15), they heard him and were attracted to him.

They took him. Having gone as far as he had in the message of John, Apollos would be much more in sympathy with Aquila and Priscilla, in their stand concerning Christ, than with the Jews who had not followed thus far. He was prepared to accept the Messiah, but did not understand in what way Jesus had fulfilled the terms of that title.

Expounded. Or, “set forth,” “explained.”

Way of God. What they “expounded” to Apollos was what they had learned from Paul, and perhaps also through earlier contacts with Christianity at Rome (see on v. 2). It would include the doctrines of salvation by grace, justification by faith, the gift of the Holy Spirit after conversion and baptism, and the meaning and necessity of the Lord’s Supper. It would doubtless follow, as in the case of the twelve men discussed in ch. 19:1–7, that Apollos, who formerly knew only John’s baptism, would be rebaptized into “the name of the Lord Jesus.”

More perfectly. Rather, “more accurately.”

27. Was disposed to pass. That is, wished to go.

Into Achaia. Probably to Corinth, the chief city of Achaia. The wording of ch. 19:1 and the reference to Apollos in 1 Cor. 1:12 make this a certainty. His training, natural ability, and recent instruction and experience qualified him to carry on there a work similar to what Paul had undertaken at Athens. There is no record of any apostolic commission to Apollos, but some of the Corinthians came to regard him as equal to Paul (1 Cor. 1:12). Out of this there arose a strong partisan feeling in that church, which Paul rebuked (1 Cor. 3:3–17). There is no reason to suppose that Apollos himself brought about this situation, for Paul speaks of Apollos as watering what he himself had planted (1 Cor. 3:6). It may be that Apollos’ knowledge of the existence of partisanship in the church made him unwilling to return to Corinth (1 Cor. 16:12).

The brethren wrote. This is the first record of what became known as “letters of commendation” (see on 2 Cor. 3:1; cf. Rom. 16:1, 2; Col. 4:10) written by one church to another on behalf of the bearer of the commendation. They were the “credentials” of that time. The fact that the church at Ephesus was willing to give Apollos such a letter shows the excellent impression he had made while there.

Exhorting. Or, “encouraging.” This passage may also be translated, “encouraging [Apollos], the brethren wrote to the disciples.”

Helped them much … through grace. This passage may also be translated, “through grace helped them much which had believed.” This translation seems preferable, for it was through the grace of God, cooperating with the gifts of wisdom and eloquence, that Apollos was able to lead men to a deeper experience in Christ. This exactly corresponds with what Paul said of Apollos’ relation to his own work: “I have planted, Apollos watered”; “I have laid the foundation, and another buildeth thereon” (1 Cor. 3:6, 10).

28. Mightily convinced. Gr. diakatelegchomai, “to thoroughly argue down,” “to convince thoroughly.” Apollos brought the objections of the Jews to the test of Scripture and confuted them. He led the Jews to the same conclusion to which Paul had urged them. His method would probably be different from that of Paul, the difference being in his personality. His labors naturally attracted followers to the new preacher, and perhaps gave him a larger numerical success than had attended the efforts of Paul. As Apollos does not appear again in the Acts, note should here be made of what is known of his later history. Although his name was used at Corinth as the watchword of a party, Paul indicates no doctrinal differences between himself and Apollos, and since both had been in close contact congenially with Aquila and Priscilla, there probably was no disagreement. It would appear from 1 Cor. 16:12 that Apollos eventually returned to Ephesus, probably with letters of commendation from the church of Corinth (2 Cor. 3:1). Paul had confidence in him, as shown by his wish that he might return again to Corinth with Stephanas, Fortunatas, and Achaicus (1 Cor. 16:12, 17). Apollos drops out of sight after this until well toward the end of Paul’s career. We may believe that the intervening years were filled with earnest evangelistic labor such as he had performed at Ephesus and Corinth. Toward the close of Paul’s ministry (c. a.d. 67) Apollos is mentioned by Paul (Titus 3:13). He was in company with Zenas, the lawyer, that is, one who like Apollos had an established reputation for a deep knowledge of the law, either Jewish or Roman (see on Matt. 22:35; Vol. V, pp. 55, 56). Paul’s feeling toward Apollos evidently continued to be one of affectionate interest, for he asked Titus to give him all possible help. Apollos had been laboring at Crete, and there had apparently gathered around him a distinct company of disciples, whom Paul distinguishes from those who were associated with him (Titus 3:13, 14).

Jesus was Christ. Rather, “the Christ to be Jesus,” or “Jesus to be the Christ” (see on v. 5; ch. 17:3).

Ellen G. White comments

1–3AA 243, 349

1–18AA 243–254

3 AA 347; CT 279; FE 97; PP 593; 4T 409

4, 5 AA 350

5 AA 247

5–7AA 248

8 AA 249

9, 10 AA 250; PK 277

11 AA 270, 298; Ev 327; 7T 268

12, 13 AA 252

14–17AA 253

18 AA 254

18, 19 AA 351

18–21AA 269–280

19–21AA 269

23 AA 281

24 AA 269

25–28AA 270