Bible Commentaries

Acts 18:1. And after these things Paul departed, &c. — After having so unsuccessfully preached to the philosophers and others in Athens, the apostle judged it needless any longer to attempt the conversion of men so frivolous, easy, indolent, and wise in their own eyes. He therefore left them as incorrigible, and proceeded forward to Corinth, now become more considerable for the number, learning, and wealth of its inhabitants, than even Athens itself. Corinth was situated on an isthmus, or narrow neck of land, which joined Peloponnesus to Greece. On the east side of the isthmus were the ports of Cenchrea and Schænus, which received the merchandise of Asia, by the Saronic gulf; and on the west side, the port of Lechæum received the merchandise of Italy, Gaul, and Spain, by the Crissæan gulf. Corinth, being thus conveniently situated for commerce, soon became extremely rich and populous; and being seated on the isthmus which joined Peloponnesus to Greece, it commanded both countries. In the course of the Achæan war, the Roman consul, Mummius, burned it to the ground; but Julius Cesar rebuilt it after it had long lain in ashes. When Achaia was made a Roman province, Corinth, becoming the seat of government, soon regained its ancient celebrity, in respect of commerce and riches, but especially in respect of the number and quality of its inhabitants. For, at the time the apostle arrived, it was full of learned men, some of whom taught philosophy, rhetoric, poetry, and painting; others studied these sciences and arts; insomuch that there was no city in Greece where philosophy, and the fine arts, and learning were carried to greater perfection than at Corinth; no city in which there were more men of a cultivated understanding.

Acts 18:2-3. And found a certain Jew — Afterward converted to the faith of Christ, (Acts 18:26,) doubtless by the instrumentality of Paul; born in Pontus — A province of the Lesser Asia, not far from Galatia and Cappadocia; lately come from Italy, with his wife Priscilla — Who also became an eminent Christian; because that Claudius — The Roman emperor; had commanded all Jews to depart from Rome — All who were Jews by birth; whether they were Jews or Christians by religion, the Romans were too stately to regard; and came unto them, because he was of the same craft — Namely, that of tent-making. It being a rule among the Jews (and why is it not also among Christians?) to bring up all their children to some trade, were they ever so rich and noble. Paul, though intended to have a better education than ordinary, had learned this when young, and being now capable of exercising it, he found it of great use to him on many occasions, particularly at this time. For by the profits of his labour therein, he maintained himself all the while he abode at Corinth, without burdening the Corinthians in the least. The same course he had followed some time before this, while he preached in Thessalonica; (1 Thessalonians 2:9;) and afterward at Ephesus, where, as also probably in many other places, he supported not only himself, but his assistants likewise, by his labour. See Acts 20:34. The tents, or pavilions, which Paul and these his friends were employed in making, and which were formed of linen or skins, were much used, not only by soldiers and travellers, but by others in those hot countries.

Acts 18:4. And he reasoned in the synagogue, &c. — The Jews being numerous in Corinth, Paul, according to his custom, began his ministry in the synagogue; and persuaded — That is, endeavoured to persuade; the Jews and Greeks — It is probable that most of these Greeks, since they attended the Jewish synagogue, were a kind of proselytes. It is possible, however, that some of them might not be such, but Gentiles, who were drawn out of curiosity to attend in the synagogue (though they did not commonly worship there) to hear such an extraordinary preacher as Paul was, especially considering the miracles which he wrought at Corinth, and to which he so often refers in the two epistles afterward written to the church formed there.

Acts 18:5-6. And when Silas and Timotheus were come from Macedonia — Silas seems to have stayed a considerable time at Berea; but Timotheus, having come to the apostle while he was at Athens, and having been sent back by him to comfort and confirm the church at Thessalonica, now left that city to join Paul at Corinth; and in his way calling upon Silas at Berea, they travelled together to Corinth, where they found the apostle, and gave him the agreeable information that the Thessalonian brethren stood firm in the faith, bare the persecution of the unbelievers with exemplary fortitude, and entertained a grateful remembrance of him their spiritual father, 1 Thessalonians 3:5-6. These tidings, it seems, filled the apostle with joy, and encouraged him to deal more plainly with the Jews at Corinth than he had hitherto done. For he was pressed in spirit — And the more probably from what Silas and Timotheus related; and testified to the Jews that Jesus was the Christ — Confirming his testimony by arguments brought from the Scriptures, and by the miracles which he wrought. And when they opposed themselves — To his doctrine; and blasphemed — Jesus, by affirming that he was not the Christ, but an impostor; he shook his raiment — To signify that from that time he would refrain from them, and that God would soon shake them off as unworthy to be numbered among his people; and said, Your blood — That is, the guilt of your destruction; be upon your own heads: I am clean — From it, agreeably to God’s declaration, Ezekiel 33:2-9. By this wilful impenitence and unbelief, you are your own murderers; and, as God and man can testify that I have done all in my power to prevent so sad an event, I now desist from any further attempts of this kind; from henceforth — While I continue in this city, leaving the synagogue, I will go and preach to the Gentiles — Who will readily receive that gospel which you so ungratefully reject.

Acts 18:7-8. He entered into a man’s house, named Justus — A Gentile, but a worshipper of the true God: and he preached there, though probably he still lodged with Aquila. He the rather chose to preach in the house of this religious proselyte, because, as it was near the synagogue, such of the Jews as were of a teachable disposition, had thereby an opportunity of hearing him. Accordingly, when he preached in this house, Crispus, the chief ruler of the synagogue, believed — Whom Paul baptized; with all his house. And many of the Corinthians — The formerly idolatrous inhabitants of the city; hearing — The conversion of Crispus, and the preaching of Paul; believed and were baptized — Namely, by Silas and Timothy; for the apostle affirms that he baptized none of the Corinthians but Crispus and Gaius, and the household of Stephanus, 1 Corinthians 1:14; 1 Corinthians 1:16.

Acts 18:9-11. Then spake the Lord — The Lord Jesus; in the night by a vision to Paul — Who, probably, had been discouraged in view of the learning, politeness, and grandeur of many Gentile inhabitants of the city, to whom he was to speak, so that he was, as he himself expresses it, (1 Corinthians 2:3,) among them in weakness and fear, and in much trembling; which alarms were probably much increased by the violent assaults which had been made upon him in other places, and the contempt with which he had generally been treated: Be not afraid, but speak — My gospel boldly and courageously; and hold not thy peace — Be not silent through any present discouragement or future apprehension; for I am with thee — By my powerful and gracious presence, to protect, support, and comfort thee; and no man shall set on thee to hurt thee — A promise this which was fulfilled to Paul and also to others of God’s servants; so that whatsoever troubles they met with, even when they were killed, they were not hurt, Romans 8:28; Romans 8:36-39. For I have much people in this city — So he prophetically calls them that he foreknew would believe. And he continued there a year and six months — A long time! But how few souls are now gained frequently in a longer time than this by ministers of the gospel! Who is in the fault? generally both teachers and hearers. Teaching the word of God among them — It is probable this is not to be understood of the Corinthians alone, but of the inhabitants of the neighbouring parts of Achaia also. For it is reasonable to suppose that the apostle occasionally left Corinth, and went into the adjacent country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and that, having preached to the Jews and Gentiles in those cities, he returned again to Corinth. This supposition is countenanced by Paul himself, 2 Corinthians 11:10, where he intimates that he preached in the region of Achaia, and where, according to 2 Corinthians 1:1, he made many disciples.

Acts 18:12-13. When Gallio was the deputy — Greek, Γαλλιωνος ανθυπατευοντος, Gallio being proconsul; of Achaia — Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not, and had no concern about it! The Jews made insurrection with one accord against Paul — His great success at Corinth, and in Peloponnesus, in converting the Gentiles to the faith of Christ, provoked the Jews to the highest pitch of rage, especially when they found he led his converts to despise the institutions of Moses, by assuring them that they might be justified and saved through faith in Christ, without the use of these institutions: and brought him to the judgment-seat — Of Gallio; saying, This fellow — The author of insufferable mischiefs, here and all over the country; persuadeth men to worship God contrary to the law — It seems Paul had taught that, the law of Moses being now abrogated, men were no longer bound to worship God with sacrifices and washings, and other bodily services, but in spirit and in truth. And this doctrine being deemed contrary to the law of Moses, the unbelieving Jews, in this tumultuous manner, brought Paul, the teacher of it, before the proconsul, in order to have him punished, as one who, by opposing the law of Moses, had acted contrary to the laws of the empire, which tolerated the Jews in the exercise of their religion.

Acts 18:14-16. And when Paul was now about to open his mouth — To speak in his own defence; Gallio — Sensible of the futility of the charge; said to the Jews, If it were a matter of wrong, or wicked lewdness — With which you charged the person you have now brought before me: that is, If you accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; reason would — That is, it were reasonable; that I should bear with you — In this prosecution; and even that I should exert the power with which I am invested, to punish the offender in proportion to his crime. But if it be a question of words —

Greek, περι λογου, concerning discourse, or doctrine; and of names, and of your law — If your accusation respect opinions taught by Paul, which ye think heretical; and whether the names of the Christ, and the Son of God, which he hath given to any one, ought to be given to that person; and whether all who worship the God of the Jews, are bound to worship him according to the rites of your law; look ye to it — These are matters which belong to yourselves, and with which, as a magistrate, I have no concern. I will be no judge of such matters — Matters so foreign to my office. The apparent coolness and contempt with which Gallio speaks of the matters in debate between Paul and the Jews does not merit commendation, but the severest censure. The names of the heathen gods, and the institutions concerning their worship and service, were fables, shadows, and deceits; but the question concerning the name of Jesus, his person, character, and offices, and the worship and service of the living and true God, is of more importance than all things else under heaven. Yet, there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it. And he drave them from the judgment-seat — Not regarding their clamorous importunity.