Acts 18
DODDActs 18:1-17
Parallels: Galatians 51
Paul settles for a year and a half at Corinth with Aquila and Priscilla, is encouraged by a vision of Christ there, and rescued by Gallio from the rage of the Jews. Acts XVIII. 1—17.
Acts XVIII. 1.
AFTER these things, of which an account xli. has been given in the preceding section, Acts Paul departing from Athens came to the polite xviii.1 and flourishing city of Corinth, so famous for its elegance and magnificence, and equally remarkable for the dissolute manners of its inhab- 2 itants.a And finding there a certain Jew named Aquila, a native of Pontus, a province of the Lesser Asia, not far from Galatia and Cappadocia, who was lately come from Italy, with Priscilla his wife, because the emperor Claudius Cæsar had commanded all the Jews to depart from Rome;b
Acts XVIII. 1.
A FTER these things, Paul departed from Athens, and came to Corinth;
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Claudius had commanded all
a Corinth, &c.] Antiquity abounds with passages relating to this city, which before it was destroyed by Mummius, was looked upon by the Romans as a rival almost as dangerous as Carthage; and, having been restored by Julius Cæsar, with its almost unparalleled advantages of situation, was grown very considerable. The reader may see some entertaining remarks concerning it in Wisius Meletem. p. 90.
b Claudius had commanded all the Jews to depart from Rome] Though Josephus be silent as to this edict, probably as he thought it more prudent to omit the mention of it in a history, in which it is plain he studies to recommend himself and his
people to the Romans, yet it is well known, that the fact is expressly mentioned by Suetonius, (Claud. cap. 25,) and that Dio (lib. lx. p. 669, A.) has something to the same purpose; for prohibiting their religious assemblies was in fact banishing them, as Mr. Fleming observes, Christod. Vol. II. p. 27. I pretend not certainly to determine, whether that Chrestus, whom Suetonius mentions as the occasion of those tumults among the Jews, for which they were expelled from Rome, were, as Abp. Usher (Annal. p. 669,) and Vandale (de Orac. p. 604,) suppose, a seditious Jew, or whether, as it is generally thought, the name be a corruption of Christus: (See
s at t eir ouse, an wor s as a tentmaker.
Paul entered into such an intimacy with them, that he went to them to lodge at their house. And as he formerly had learnt the business which they followed, and was capable of exercising the same trade, he continued with them there, and wrought [at it] for his subsistence: (Compare 1 Cor. iv. 12; and 2 Thess. iii. 8.) For they were tentmakers by trade, whose business it was to make tents or pavilions of linen or skins, which were much used, not only by soldiers and travellers, but by others in those hot countries; and Paul (as we have said) had been instructed in that art, as it was usual for those of the Jews who had the most learned education, to be brought up to some mechanical employment for the amusement of their leisure hours, and for their maintenance in life, if any unforeseen revolution should strip them of every thing else which they had to depend upon.
But while he took up his abode here, he disputed in the synagogue every sabbathday, and earnestly persuaded both the Jews and the Greeks to embrace Christianity, as a religion
Tertul. Apol. cap. 3, and Lactant. lib. iv. (ap. 7.) Yet I think the latter much more probable, and that the spread of Christianity, which was looked upon as a sect of Jews, and which we know prevailed at Rome about this time, gave that jealous and wretched emperor an unnecessary alarm, the occasion of which Suetonius, not thoroughly understanding it, has misrepresented. And if this were the case, it might be, as Dr. Lardner well observes, (Credib. Book I. chap. xi. § 3, Vol. I. p. 556,) an additional reason why Josephus, who is always cautious on this head, has passed it over without notice.
Of the same trade.] It has with great propriety been observed and shewn by many learned men here, that it was a hint of conscience with the Jews to teach their children some trade, even though they red them up to the liberal sciences. Hence one of their rabbies is sirnamed the shoemaker, and another the baker, &c. (See Drusius, and Grotius in loc. Witz. Meletem. 11, 12; and Mr. Biscoe at Boyle’s Lect. chap vii. § 3, p. 272-274.) And it is a custom still prevailing among the Easterns. I think Sir Paul Ricaut somewhere observes, that the Grand Seignior, to whom he was ambassador, was taught to make wooden spoons. And this is intended, not only for an amusement, but
to remind youth of the highest rank, how possible it is that they may fall into circumstances, in which it may be necessary for them to support life by such labours as these, which, to be sure, are vastly preferable to begging. It is therefore very ungenerous in Orobio to mention this, any reproach to Paul, or as bringing his character into the least degree of suspicion. Paul might have peculiar reasons for this at Corinth, not only as being a stranger, and with some prejudices lying against him as a teacher of a new religion, but perhaps also, as Mr. Cradock observes, (Apost. Hist. p. 111, 112,) from some prophetic intimation of that false apostle, who should arise there, and make a great merit of preaching gratis, while at the same time he domineered over them in a most inconsistent as well as unchristian manner. (See 2 Cor. xi. 7-20.) Whether Paul, and these his companions, made common tents, or wove tapestry-hangings, is a question of no importance, though I think the former probable, as the latter would require a more exact skill, than a person so generally employed in far different work would be like to acquire
Persuaded the Jews and the Greeks.] Some render truth, he tried to gain upon them; but the word [persuade] is often
He preaches every sa bathday to the ews at
founded in reason and truth, and the great source and security of happiness both in time and eternity: And he had some success, particularly with regard to the families of Stephanas and Epenetus, who were some of the first converts to Christianity here. (Compare 1 Cor. xvi. 15; Rom. xvi. 5; and 1 Cor. i. 14, 16.)
And as soon as Silas and Timothy, whom he had expected at Athens, came from Macedonia to him at Corinth, Paul farther animated by the presence of his brethren, and the accounts they brought him of the happy consequences of his labours at Thessalonica and elsewhere, was borne away by an unusual impulse in [his] spirit, and zealously persisting in his work, openly testified to the Jews, and by the strongest arguments endeavoured to convince them that Jesus was undoubtedly the true Messiah, whom they pretended impatiently to expect. But when, instead of receiving a testimony so warmly urged, and supported with the most demonstrative proofs, they obstinately and perversely set themselves in opposition to the doctrine he taught, and even blasphemed that glorious name on which he was pressing them to fix their dependance; he shook his garment, to
used to signify the attempt, without determining the success. It is generally taken for granted, that these Greeks were a kind of proselytes; but we have before inted, how possible it was, that Gentiles might out of curiosity attend such extraordinary preachers in Jewish synagogues, though they did not commonly worship here, which would especially take place in this instance, considering the miracles which Paul wrought at Corinth, to which he so often refers in the two epistles which he afterwards wrote to that church. Compare 1 Cor. i. 6, 7; ii. 4, 5; xii. 4—11; xiv. 2 Cor. xi. 5; xii. 12, 13.
As soon as Silas and Timothy came from Macedonia] Silas and Timothy had been left at Berea, when Paul came from thence, and had directions sent them, as soon as he arrived at Athens, quickly to follow him; (chap. xvii. 14, 15;) which Timothy accordingly did, and was sent back again by Paul to Thessalonica to confirm the faith of his dear converts there, of whom he had brought so good an account; (1 Thess. iii. 2, 5, 6. And it
seems to have been from this journey the Timothy now returned with Silas, having probably joined him before he left Macedonia. This account of the matter seems more probable, than that of Mr. Cradock and some others, who suppose that both Silas and Timothy came from Berea to Paul at Athens, and that, after Timothy had been sent to Thessalonica, and brought the good tidings referred to, both he and Silas were sent from Athens to Macedonia, and were appointed to meet Paul at Corinth, which seems multiplying journeys without proof or necessity.
Was borne away by an unusual impulse in [his] spirit] Heinsius and some others think, that the phrase συνηχθο τω πνευματι means, he was borne away by an extraordinary impulse of the Spirit of God, the agency of which in this matter I readily acknowledge, but apprehend the phrase here used rather refers to the effect that agency produced. Compare ver. 25; chap. xix. 21; Rom. xii. 11; for the expression; and, for the effect, Jer. xx. 8, 9; Amos iii. 8.
ews rejecting Paul, he turns to the Gentiles.
signify, that from that time he was determined he would have no more to do with them, or anything belonging to them; and also to intimate, that God would soon shake them off, as unworthy to be numbered among his people; and upon this he solemnly said to them, Let the guilt of your blood be upon your own head, and there let it rest: I am pure from it, and declare unto you, that by this wilful impenitence and unbelief you are your own murderers. (Compare Ezek. xxxiii. 2-9.) And as God and man can witness that I have done all in my power to prevent so sad an event, I now desist from any farther attempts of this kind; and from henceforth, while I continue in this city, I will go and preach to the Gentiles, who will readily receive that gospel which you so ungratefully reject.
And going out from thence, he went into the house of one whose name was called Justus; who was a worshipper of the true God, though not a complete Jew by profession, and whose house was adjoining to the synagogue; and there he taught.
But though he did not succeed to his wish in what he delivered to the Jews, yet his labours among them were not entirely ineffectual; and it was particularly remarkable, that Crispus the ruler of the synagogue believed in the Lord with all his house: (Compare 1 Cor. i. 14.) And many also of the Corinthians, hearing not only the report of his conversion, but the discourse of the apostle, found the conviction which it produced so powerful, that they believed; and in token of their full resolution to adhere to the gospel, whatever extremities might arise, were baptized, and thereby entered into the Christian church, and settled in it.
At this time Paul, conscious of many imperfections attending his person and address, was discouraged in a view of the learning, polite-
¶ Into the house of one called Justus.] It has been supposed, that Paul was denied the use and liberty of the synagogue by Sosthenes, who, when Crispus was expelled, was made governor of it. (Fleming’s Christology, Vol. II p. 28.) But Paul himself so solemnly broke off all farther treaty with the Jews in a public way, that we
need seek no other reason for his choosing some other place for discoursing to the people, who might desire his instructions. Accordingly he taught here; but I see no proof at all of his quitting his lodgings with Aquila, and therefore no need of inquiring (as some have done,) what was his reason for doing it.
He is encouraged in his work by a vision of
ess, and grandeur, of many Gentile inhabitants I f the city to whom he was to speak, so that n he was, as he himself expresses it, “among n them in weakness, and in fear, and in much i trembling;” (1 Cor. ii. 3;) and these alarms were much increased by the violent assaults which had lately been made upon him in other places through which he had passed, and the contempt with which he had generally been treated. But the Lord Jesus Christ interposed in a very gracious manner, and said to Paul by a vision in the night, Fear not to go on with thy work even here, but speak my gospel boldly and courageously, and do not keep silence under any present discouragement, or future apprehension: For I myself, by my powerful and gracious presence am continually with thee, and will engage for it, that no man shall fall upon thee to injure thee here; for I have much people in this city,^h and am determined by my grace to make thy ministry successful among many, by whom thou art ready to apprehend it will be despised.
And encouraged by this assurance, in the fidelity and security of which he firmly confided, Paul did, as it were, pitch his tent at Corinth, and sat down [there] for a year and six months; teaching the word of God among them with all freedom, though with deep humility, and maintaining himself by the work of his own hands.
And by the divine blessing on his diligent and pious labours, which he so generously gave them, a most flourishing church was planted at
^h I have much people in this city.] I cannot think with Limborch and Dr. Benson, (Hist. Vol. II. p. 210.) that virtuous and welldisposed Heathens, as such, are here called the people of Christ, or have the character elsewhere of his sheep, (John x. 16, 26,) but rather, that the expression takes in all who should, according to the gracious purposes of Christ, be converted to Christianity, whatever their tempers then were, even not excepting those very vicious, ill disposed, corrupt persons, whose character in their unregenerate state is described in such strong terms, 1 Cor. vi. 9, 10, 11, where the apostle speaks of what they were, before they were converted.
^i Sat down there a year and six months.] During this time he wrote his First Epistle to the Thessalonians, (1 Thess. iii. 1—6, compared with Acts xviii. 5,) which seems to have been the earliest of those which occur in the New Testament, and quickly after it, his Second. Lord Barrington also thinks, that from hence he wrote his Episte to the Galatians, which seems probable, as he refers there to his having been but lately among them, (Gal. i. 6; iii. 1, 3; iv. 15;) and yet hints nothing of his having been there more than once; so that it seems to refer to the journey mentioned Acts xvi. 6, (Miscell. Sacr. Abstract, p. 31,) and I have been before that mentioned in the 23 verse of this charter.
eized by the Jews, and accused before Gallio.
orinth, “the members of which were filled with all knowledge and utterance, and came behind in no spiritual gifts, for the variety of which they were signally remarkable.” (Compare 1 Cor. i. 5, 7.) But so glorious a progress of the gospel here could not fail of exciting the opposition of its enemies; and accordingly, when Gallio was proconsul of Achaia, during the residence that he made at Corinth, the Jews, being now resolved to bear no longer, made an assault upon Paul with one consent, and brought him before the tribunal of that magistrate, Saying, in the most clamorous and furious manner, This turbulent fellow is the author of unsufferable mischiefs here, and all over the country, for he persuadeth men to worship God in a manner directly contrary to that which the law requires and appoints; and so would introduce corruptions in religion, and to the utmost of his power would endeavour to subvert it.
And when Paul would have opened his mouth, and was about to have spoken in his own defence, Gallio would not give him the trouble of making an apology for what he did not look upon to come within his cognizance; but prevented him, and said to the Jews, If it were an act of injustice, or any mischievous licentiousness, O ye Jews, with which you charged the person you have now brought before me, it were but reasonable, as it is my office to guard the public peace, not only that I should bear with you in this prosecution, though managed indeed with some excess of eagerness, but also that on proper proof 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 concerning the propriety of words and names,
When Gallio was proconsul of Achaia.] See note on chap. xiii. 8, p. 182. Dr. Lardner justly observes, (Credib. Book I. chap. i. § 12, Vol. I. p. 55-57,) that this is also another instance of the exact propriety, with which St. Luke expresses himself; for though the province of Achaia, which comprehended all the rest of Greece, had a more various fortune than that of Cyprus, and frequently changed its form of government, yet A. D. 44, (which is generally supposed to
have been about eight years before this event,) it was restored to the senate, and so became proconsular. It is generally thought this Gallio was elder brother to the famous L. Annæus Seneca, the moral philosopher, who was preceptor to Nero, on which, as Mr. Biscoe shews, there is great probability; Boyle’s Lect. chap. iii. § 3, p 57, 58. A question concerning words and names. This wise and equitable magistrate, for such it appears by the ancient writers that
Gallio refuses to be judge of such matters.
as whether the person whom he so highly extols should be called your Messiah or not, and whether God is to be worshipped in the way required by the law, which is received among you as divine; or what regard is due to any particular ceremony of it; see [to it] in your own way, and settle it how you will among yourselves; for I know the design of my office too well to interfere on such an occasion, and will be no judge of these matters which are so foreign to it. And with this wise and determinate answer, to which he adhered notwithstanding all their clamorous importunity, he drave them away from the tribunal, and proceeded to other business.
And all the crowd of Greeks who were present, perceiving how little favour the Jews found from the court in this tumultuous and vexatious suit, in which they plainly saw that Paul was insulted for the regard he had expressed for them, laid hold on Sosthenes the ruler of the Jewish synagogue, whom they looked upon as the chief occasion of the prosecution, and beat him violently; and this was so near the place where the proconsul was sitting, that it might be said to be before the very tribunal, and under the judge’s eye: But though this were certainly an irregular proceeding, Gallio did not concern himself to interpose at all in the affair; for perceiving no great mischief was like to follow, he was willing, by his connivance, to leave so troublesome a plaintiff as Sosthenes, to feel some
he was, (see Grotius in loc. and Dr. Benson, Vol. II. p. 126,) seems to have heard the accusation which the Jews brought, and to have perceived by it, that the dispute was, whether Christ was to be called the Messiah, and whether the Mosaic law were to be imposed on all who worshipped the true God; and therefore (as the author I mentioned last well observes,) he had more honour and generosity, than to make Paul answer under the notion of a criminal, when by the Roman law the matter did not come within his cognizance, and there was nothing criminal in the charge.
It might be said to be before the very tribunal.] One cannot imagine, that Gallio so little understood the dignity of his office, as to suffer a person uncondemned
to be scourged, or beaten with rods in his immediate presence. I apprehend therefore, that, as neither the word μαζητο, nor εὐδίξω, is used, but πντῶ, whose signification is more general, the real case was, that just as Sosthenes came out of the court, which perhaps might be held in some open place, (see John xviii. 28, 29, Vol. II. p. 531; and John xix. 13, with note on that place, ibid. sect. 188,) the mob laid hold of him in a riotous manner, and beat him, probably with their fists; and, though the noise of this tumult, and some flying report of the assault on Sosthenes, might reach Gallio’s ear, while he sat on the dispatch of some other business, he did not seem to take any notice of it for the reasons suggested in the paraphrase.
Reflections on Paul’s zeal to propagate the gospel.
of the consequences of that confusion which his own bigotry and ill nature had occasioned.
IMPROVEMENT.
Much of the divine wisdom and goodness is seen in providing for those who are employed in the work of the gospel, suitable associates and companions in their labours; and particularly happy are they to whom God hath been pleased to give, as to the pious Aquila, such a companion in the nearest relation of life, as may help them forward in the way to heaven, and may assist them in the service of religion, while they continue on earth. Much were the fatigues of Paul’s life softened by the converse of such friends, who no doubt rendered the common business of life more pleasant, as well as the work of the Lord more delightful.
We find them, while endeavouring to propagate the gospel, maintaining themselves (for reasons peculiar to that situation) by the labour of their own hands, and even Paul the apostle wrought with them; not because he had not a right to demand support, for he strenuously maintains that right at large, in his address to these very Corinthians, (1 Cor. ix. 1—14,) but to shame his meanspirited enemies, who accused him of acting on mercenary views; and because he thought in his conscience, on some other accounts, that his fidelity to Christ would be so much the more apparent, and his labours by this means so much the more successful. And what faithful minister, who in his conscience apprehended that to be the case, would not choose to act as he did?
In the mean time, he was engaged as usual every sabbathday, in discoursing to the Jews, and in demonstrating to them the truth of the gospel; and it is pleasant and edifying to observe, with what earnestness he applied himself to do it: But their inveterate prejudices prevailed over all the cogency of his demonstration, and all the warmth of his address; so that he was forced at length to give them up as incorrigible. Yet let us observe how he gave them up; with what grief, mixed with just indignation at their folly and ingratitude; shaking his garment, and saying, Your blood be upon your own heads! I am clean. Thus are impenitent unbelievers their own murderers; they bring upon themselves even the blood of their own souls: Grievous it is that it should rest upon them; but absolutely necessary that we, who are the messengers of God to them, should take heed, that if they must after all bleed by the sword of divine justice, we ourselves may at last be found pure; for terrible beyond expression would it be, if by our treachery or neglect their blood should be required at our hand.
The apostle’s success among the Gentiles raised new opposition, and his infirmities frequently occasioned returning fears:
Paul departs from Corinth with Aquila and Priscilla.
But how graciously did our Lord interpose for his encouragement and support, assuring him of his protection, and promising him yet more abundant success! Blessed Jesus, thy grace was sufficient even for this thy servant, amidst all the labours of the ministerial and apostolical office, amidst all the internal as well as external difficulties he had to encounter in the discharge of it! (2 Cor. xii. 9.) May that grace be imparted to us; and may it appear that thou hast much people, wherever thou fixest the bounds of our habitation, and the sphere of our ministry!
The tumultuous rage of the Jews is nothing surprising, for we have been accustomed often to read of it; but the prudence and moderation of Gallio is truly amiable: That wise Roman well knew the extent of his office as a magistrate, and was aware that it gave him no title, no pretence, to dictate in matters of conscience, or to restrain men’s religious liberties, so long as they abstained from injustice or mischievous licentiousness, by which the public peace might be disturbed, and the rights of society invaded. May God give to all the magistrates of the earth such a spirit! and the gospel, under the influences of divine grace, will soon become an universal religion, and shew the world how little need it has of being supported by civil penalties; to which those are generally most ready to have recourse, who, like these Jews, are confounded by fair argument.
Acts 18:18
Paul departs from Corinth, and, calling at Ephesus by the way, goes to Jerusalem: He afterwards sets out from Antioch on another progress, and visits the churches in Galatia and Phrygia. Apollos preaches at Ephesus, and being farther instructed in the Christian doctrine goes to Achaia. Acts XVIII. 18, to the end.
Acts XVIII. 18.
THUS the tumultuous opposition that was raised at Corinth by the Jews, against the progress of the gospel, was appeased; and Paul still continued there for a considerable time after it; and [then] taking leave of the brethren, with whom he had made so long and comfortable an abode, he sailed from thence in his return for Syria, and took along with him his two intimate friends Priscilla and Aquila; having shaved his head at the port of Cenchrea in the neighbourhood of Corinth, before he began his voyage, for he had made a vow of doing it, on
ACTS XVIII. 18.
AND Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea; for he had a vow.
He leaves them at Ephesus, and goes to Jerusalem.
account of some extraordinary deliverance received ; and there he performed it.
And he came to Ephesus, and left them there; but he himself entered into he synagogue, and reasoned with the Jews.
When they desired him to tarry longer time with them, he consented not:
But bade them farewell. saving. I
And setting sail from Cenchrea he arrived at Ephesus, and there he parted with Aquila and Priscilla, and left them behind him, having made but a very short stay in that place; but during that time he himself entered into the synagogue on the sabbath which he spent there, and reasoned with the Jews upon the great subject of Jesus being the Messiah. And though they were desirous of hearing more upon this head, and therefore entreated him to have stayed longer with them, yet he did not consent to do it: But took his leave of them, saying, It is
Having shaved his head at Cenchrea, for he had a vow to Grotius, Heinsius, Dr. Hammond and Witsius, (Meletem. p. 99 —101,) think this clause refers to Aquila who was mentioned immediately before; and some of them suppose, that he and his wife Priscilla were left, not at Ephesus, but at Cenchrea; and Chrysostom interpreted the clause thus. But, with due deference to such great names, I must say, that, though it be not certainly determined by the original, it seems much more probable from the construction, that xuexue and xuexue must refer to the same person, that is, Paul; nor is there any weight in what some have suggested, that Aquila is mentioned here after his wife Priscilla, to shew that it was he that shaved his head, since they are mentioned thrice by the apostle Paul in his epistles, (Rom. xvi. 3; 1 Cor. xvi. 19; 2 Tim. iv. 19,) and where there could be no such reason to induce him to it, he has twice named Priscilla first; and, as it appears from ver. 26, that Aquila and Priscilla were at Ephesus when Apollos was there, and from ver. 18, that they set out with Paul from Corinth to make the intended voyage in his company, it is most likely, they went now to Ephesus, and were not left at Cenchrea. As for this vow, it is justly observed by Salmasius, that it could not be a vow of Nazariteship, for then the hair must have been burnt in the temple under the caldron in which the peace offerings were boiled. (Num. vi 18) Petit thinks, the mention of his vow relates only to Paul’s return to Judea, and not at all to his shaving his head, which words he would include in a parenthesis, supposing the Jews at Corinth wore their hair long, directly contrary to 1 Cor. xi. 14. I rather think, his
After some stay at Antioch, he goes to Galatia an
necessary for me by all means to celebrate the approaching feast of the passover at Jerusalem; but when I have dispatched my business there, I will turn my course to you again, God willing, and make as long an abode amongst you as Providence shall permit. And so he set sail from Ephesus.
And after a safe and prosperous voyage landing at the port of Caesarea, he went up immediately to Jerusalem, and there attended at the feast: And having with great tenderness saluted the church there, and expressed his kindness and affection to it, and delivered the alms which he had brought from the churches of the Gentiles, he afterwards went down from thence to Antioch in Syria, where he had formerly made so long a stay, and where there was so flourishing a Christian church.
And having spent some time [there,] he again set out upon another progress, and departed from Antioch, going through the country of Galatia and Phrygia in an orderly and regular manner, so as to take in all the places that lay in his way, where he had formerly preached the gospel; confirming all the disciples that he met with there in their adherence to the gospel, whatever opposition and difficulty might arise: And his presence was most welcome to all their churches, who could not but greatly rejoice to see him amongst them, who as a father had begotten them in Jesus Christ through the gospel. (Compare 1 Cor. iv. 15.)
Now while he was thus employed in those parts, a certain Jew whose name was Apollos, a native of Alexandria in Egypt, an eloquent man, [and] powerful in the scriptures of the Old
It is necessary for me by all means, &c.] This was not from any apprehension, that he was obliged in conscience to celebrate the Jewish feasts, (compare Rom. xiv. 5; Gal. iv. 10, 11; Col. ii. 16;) but because he desired to seize that opportunity of meeting a great number of his countrymen at Jerusalem, to whom he might preach the gospel, or whom, if already converted, he might farther instruct, or might remove the prejudices that were groundlessly imbibed against him.
Going through the country of Galatia, and Phrygia, &c.] Probably he passed
through part of Cilicia, Cappadocia, and Lycaonia, which all lay in his way from Antioch. As this would take him up a great deal of time, most commentators (I think very reasonably,) allow four years for this journey, including his stay at Ephesus; that is, from the year 54 to 58. Coming to Galatia, he gave those directions concerning charitable contributions, referred to 1 Cor. xvi. 1, 2, and I shall afterwards mention the reasons which convince me, that he wrote his First Epistle to the Corinthians in this period, that is, probably during his stay a Ephesus. See note on Acts xix. 21, § 44.
instructed at Ephesus by Aquila and Priscilla.
Testament, which he had diligently studied, and had an excellent faculty of expounding, came to Ephesus. This person was in some measure already instructed in the way of the Lord; and being fervent in spirit, and earnestly desirous to promote the progress of the truth, and the conversion of souls, he spake and taught the things of the Lord with great accuracy and exactness, to the best of his knowledge; though as yet he had but an imperfect notion of the gospel, being only acquainted with the baptism of John; so that he insisted upon the doctrine of repentance, and faith in a Messiah who was quickly to be revealed, for the reception of whom he shewed that it was necessary they should have their hearts prepared. And to this purpose he began to speak boldly in the synagogue, pleading the cause of God and real vital religion, with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for those evils which were so commonly to be found among them, and battering down those vain hopes which, as the seed of Abraham and disciples of Moses, they were so ready to entertain. And Aquila and Priscilla, being then at Ephesus, and hearing him express so upright and so good a spirit, were desirous to promote his further improvement in knowledge and usefulness; and accordingly they took him with them to their house, and there explained to him the way of God in a more complete and perfect manner.
And shortly after, when he intended to go over to Achaia, that he might preach the word at Corinth and other places in that province, the brethren of Ephesus wrote to the disciples there, exhorting them to receive him with all affection and respect, as a person whose character well deserved it: And being arrived there, he greatly
- Being only acquainted with the baptism of John. It is generally supposed, he had been in Judea when John was baptizing, and having been baptized by him into the faith of a Messiah shortly to appear, on hearing something more of the gospel, he believed in Christ under that character, but had not yet been baptized in the name of Christ, nor received the gifts of the Spirit, which were often miraculously communicated in that ordinance. (See Cradock’s Apost. Hist. p. 127.) If this was indeed the case, as John the Baptist was behended more than twenty years before this time, Apollos could not now be, as is generally supposed, though I think no where asserted, a young man; and consequently, his condescension in submitting to the instructions of these private Christians is the more remarkable, and the more amiable.
cated in that ordinance. (See Cradock’s Apost. Hist. p. 127.) If this was indeed the case, as John the Baptist was behended more than twenty years before this time, Apollos could not now be, as is generally supposed, though I think no where asserted, a young man; and consequently, his condescension in submitting to the instructions of these private Christians is the more remarkable, and the more amiable.
VOL. 3.
Apollos goes and preaches in chaia.
helped those who had believed through grace, and was eminently serviceable in establishing and confirming those who had embraced the gospel. For he strenuously debated with the Jews, and that in the most public manner, and upon all proper occasions; making it evident, and clearly shewing by the scriptures, not only that a glorious spiritual deliverer was there foretold, but that Jesus of Nazareth, though so ungratefully treated by their rulers at Jerusalem, was and is indeed the only true Messiah, so that the salvation of men depends upon receiving and submitting to him.
IMPROVEMENT.
How happy was the church in these unwe Paul! And how happy was Paul in those reptiles, and in that health and spirit which God undertake and to go through with such labours! living Christ to so many, to whom he was before us in beholding the blessed fruits of his labour, churches he had formerly planted in one province and which in this intermediate space was grown to maturity! Prudent likewise, in such a concern to us by renewed instruction: So let gospel ministerine life in those souls where they have been produce it; ever remembering, that it is a most importance as well deserves our repeated care of labours.
Well was it also for the churches, that such hopeful fellow labourer as Apollos was raised to
He greatly helped those who had believed through grace Mr. L’Enfant and Limborch render it, “He was, through the grace of God, a great help to those that had received the faith.” But this, though I think it does not greatly affect the sense, seems an unnecessary transposition. The best comment on these words is what we are told elsewhere, (1 Cor. iii. 6.) Paul planted, and Apollos watered, but God gave the increase. It is indeed true, both that the Corinthians had believed through grace, and that through grace Apollos helped them. The latter strongly implies the former; and the original words may possibly speak either; but the transposition fixes them, which I think should not be done; and fixes them, if I mistake not, to the less probable sense. It appears from many passages in Paul’s Eustle to the Corinthians,
that several of the Christians there, charmed with the eloquence of Apollos, were ready to set him as the head of a party, and to make invidious and foolish comparisons between him and the apostle, who had been their father in Christ, and who, though he might have less volubility of speech, was on the most important accounts for superior to this eloquent and zealous teacher. (See 1 Cor. i. 12; iii. 4—8, 21, 22; iv. 6.) Yet this occasioned no breach between Paul and Apollos; the latter of which plainly appears to have come to Ephesus when Paul returned thither, and to have declined going to Corinth again, even when Paul would have persuaded him to it; probably to avoid any the remotest appearance of desiring to countenance any party, that might have been formed in his own favour. 1 Cor. xvi. 12.
Reflections on the happiness of the church in its ministers.
them. To be fervent and courageous in spirit, to be eloquent and mighty in the Scriptures, are happy talents for such as are to be devoted to the ministry. May all that enter on this work among us, come forth with a zeal and courage like his; and I must add, may they also come forth with an humility like that which, in Apollos, adorned all those bright talents with which he was endowed! What he knew, he zealously taught; what he did not know, he was willing and ready thankfully to learn; and that not only from the mouth of an apostle, but of a fellow christian inferior life; from Aquila, yea and from Priscilla too. Since God had given that wise and pious woman to know the way of the Lord, by longer experience and to greater perfection than he, Apollos, amidst all his popularity and applause, was willing to become her disciple; and to learn from her in private discourses, those evangelical lessons which decency did not permit her to give, or him to receive, in public assemblies.
It was prudent in Apollos to take, as well as just in the brethren to grant, proper letters of recommendation, when he was going to the churches in Achaia, where he was a stranger; and well did he answer this recommendation, and make himself known amongst them by valuable services: Mighty as he was in the scriptures of the Old Testament, he might well demonstrate from them to the Jews at Corinth, that Jesus was the Messiah; and happy would it have been for the church and the synagogue there, had they known no distinguishing name but his: Nevertheless, one said, I am of Paul; and another, I am of Apollos. (1 Cor. iii. 4.) We may reasonably hope, that this zealous evangelist expressed the same displeasure which the holy apostle himself did on such an occasion; and laboured with all his might to impress them with the thought, that neither he that planted nor he that watered was any thing, but God who gave the increase to both. May it be impressed deeper on the hearts both of ministers and people, that all the glory may be rendered to him from whom all our gifts, and graces, and successes proceed.