Teks -- Acts 18:1-8 (NET)

Paul at Corinth

18:1 After this Paul departed from Athens and went to Corinth. 18:2 There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to depart from Rome. Paul approached them, 18:3 and because he worked at the same trade, he stayed with them and worked with them (for they were tentmakers by trade). 18:4 He addressed both Jews and Greeks in the synagogue every Sabbath, attempting to persuade them. 18:5 Now when Silas and Timothy arrived from Macedonia, Paul became wholly absorbed with proclaiming the word, testifying to the Jews that Jesus was the Christ. 18:6 When they opposed him and reviled him, he protested by shaking out his clothes and said to them, “Your blood be on your own heads! I am guiltless! From now on I will go to the Gentiles!” 18:7 Then Paul left the synagogue and went to the house of a person named Titius Justus, a Gentile who worshiped God, whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, believed in the Lord together with his entire household, and many of the Corinthians who heard about it believed and were baptized.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 18:1 - To Corinth

To Corinth ( eis Korinthon ).

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

Robertson: Act 18:2 - Aquila

Aquila ( Akulan ).

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

Robertson: Act 18:2 - Lately come from Italy

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

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

Robertson: Act 18:2 - With his wife Priscilla

With his wife Priscilla ( kai Priskillan gunaika autou ).

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

Robertson: Act 18:2 - Because Claudius had commanded

Because Claudius had commanded ( dia to diatetachenai Klaudion ).

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

Robertson: Act 18:3 - Because he was of the same trade

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

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

Robertson: Act 18:4 - He reasoned

He reasoned ( dielegeto ).

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

Robertson: Act 18:4 - Persuaded

Persuaded ( epeithen ).

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

Robertson: Act 18:5 - Was constrained by the word

Was constrained by the word ( suneicheto tōi logōi ).

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

Robertson: Act 18:5 - Testifying to the Jews that Jesus was the Christ

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

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

Robertson: Act 18:6 - When they opposed themselves

When they opposed themselves ( antitassomenōn autōn ).

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

Robertson: Act 18:6 - He shook out his raiment

He shook out his raiment ( ektinaxamenos ta himatia ).

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

Robertson: Act 18:6 - Your blood be upon your own heads

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

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

Robertson: Act 18:6 - I am clean

I am clean ( katharos egō ).

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

Robertson: Act 18:6 - From henceforth

From henceforth ( apo tou nun ).

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

Robertson: Act 18:7 - Titus Justus

Titus Justus ( Titou Ioustou ).

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

Robertson: Act 18:8 - Crispus

Crispus ( Krispos ).

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

Robertson: Act 18:8 - With all his house

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

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

Robertson: Act 18:8 - Hearing believed and were baptized

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

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

Vincent: Act 18:1 - Found

Found

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

Vincent: Act 18:2 - Lately

Lately ( προσφάτως )

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

Vincent: Act 18:3 - Of the same craft

Of the same craft ( ὁμότεχνον )

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

Vincent: Act 18:3 - Tent-makers

Tent-makers ( σκηνοποιοὶ )

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

Vincent: Act 18:5 - Was pressed in the spirit

Was pressed in the spirit ( συνείχετο τῷ πνεύματι )

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

Vincent: Act 18:6 - Opposed themselves

Opposed themselves ( ἀντιτασσομένων )

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

Wesley: Act 18:1 - Paul departing from Athens

He did not stay there long. The philosophers there were too easy, too indolent, and too wise in their own eyes to receive the Gospel.

Wesley: Act 18:2 - Claudius, the Roman emperor, had commanded all the 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.

Wesley: Act 18:3 - They were tent makers by trade

For it was a rule among the Jews (and why is it not among the Christians?) to bring up all their children to some trade, were they ever so rich or noble.

Wesley: Act 18:5 - And when Silas and Timotheus were come from Macedonia

Silas seems to have stayed a considerable time at Berea: but Timotheus had come to the apostle while he was at Athens, and been sent by him to comfort and confirm the Church at Thessalonica, 1Th 3:1-5. But now at length both Silas and Timotheus came to the apostle at Corinth.

Wesley: Act 18:5 - Paul was pressed in spirit

The more probably from what Silas and Timotheus related. Every Christian ought diligently to observe any such pressure in his own spirit, and if it agree with Scripture, to follow it: if he does not he will feel great heaviness.

Wesley: Act 18:6 - He shook his raiment

To signify he would from that time refrain from them: and to intimate, that God would soon shake them off as unworthy to be numbered among his people.

Wesley: Act 18:6 - I am pure

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

Wesley: Act 18:6 - From henceforth I will go to the Gentiles

But not to them altogether. He did not break off all intercourse with the Jews even at Corinth. Only he preached no more in their synagogue.

Wesley: Act 18:7 - He went into the house of one named Justus

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

Wesley: Act 18:8 - And many hearing

The conversation of Crispus, and the preaching of Paul.

JFB: Act 18:1-4 - came to Corinth

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

JFB: Act 18:2 - a Jew . . . Aquila . . . with his wife Priscilla

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

JFB: Act 18:2 - born in Pontus

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

JFB: Act 18:2 - Claudius, &c.

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

JFB: Act 18:3 - tentmakers

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

JFB: Act 18:4 - the Greeks

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

JFB: Act 18:5-6 - And when Silas and Timotheus were come from Macedonia

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

JFB: Act 18:5-6 - Paul was pressed in the spirit

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

JFB: Act 18:6 - Your blood be upon your own heads, &c.

See Eze 33:4, Eze 33:9.

JFB: Act 18:6 - from henceforth I will go unto the Gentiles

Compare Act 13:46.

JFB: Act 18:7-8 - he departed thence, and entered into a certain man's house, named Justus

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

JFB: Act 18:8 - Crispus, the chief ruler of the synagogue, believed on the Lord with all his house

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

JFB: Act 18:8 - many of the Corinthians . . . believed and were baptized

The beginning of the church gathered there.

Clarke: Act 18:1 - Paul departed from Athens

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

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

Clarke: Act 18:2 - A certain Jew named Aquila

A certain Jew named Aquila - Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul’ s lodging with them - Pontus. See the note on Act 2:9

Clarke: Act 18:2 - Claudius had commanded all Jews to depart from Rome

Claudius had commanded all Jews to depart from Rome - This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judaeos, impulsore Chresto, assidue tumultuantes Roma expulit . "He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus."Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.

Clarke: Act 18:3 - He abode with them, and wrought

He abode with them, and wrought - Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul’ s case, Act 22:3, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, Act 20:34; nor at Corinth or other places, 1Co 4:12; 2Co 9:8, 2Co 9:9; 1Th 3:8; and this Paul did for a reason which he gives in 2Co 11:9-12. While he was at Corinth he was supplied, when his own labor did not procure him enough, "by the brethren which came to him there from Macedonia."It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. And why should it be so now? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbors, though he be a tent-maker, (what perhaps we would call a house-carpenter), or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades and commercial concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbors, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de Te fabula narrator

There are different opinions concerning that is meant here by the σκηνοποιος, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travelers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres; others think the σκηνοποιος was a sort of umbrella-maker; others, a weaver, etc., etc. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius . Whatever it was, it was an honest, useful calling, and Paul got his bread by it.

Clarke: Act 18:4 - He reasoned in the synagogue every Sabbath

He reasoned in the synagogue every Sabbath - Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord’ s life, etc

Clarke: Act 18:4 - And persuaded the Jews and the Greeks

And persuaded the Jews and the Greeks - Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, Rom 16:5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, 1Co 1:14-16. See on Act 18:8 (note).

Clarke: Act 18:5 - When Silas and Timotheus were come

When Silas and Timotheus were come - We have seen, Act 17:13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from 1Th 3:10, that, on Timothy’ s coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles

Clarke: Act 18:5 - Paul was pressed in spirit

Paul was pressed in spirit - Συνειχετο τῳ πνευματι, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῳ πνευματι, in the spirit, τῳ λογῳ, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: "And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in Act 4:4; Act 16:6, Act 16:32; Act 17:11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being "pressed in spirit."This appears to be the true sense of the word, and that τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, which we translate pressed, and which the Vulgate translates instabat , Bp. Pearce thinks should be translated una cum illis instabat , he earnestly strove together with them, τῳ λογῳ, in preaching the word. The true sense is given by Calmet, Paul s’ employoit a precher encore avec plus d’ ardeur , Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.

Clarke: Act 18:6 - When they opposed

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

Clarke: Act 18:6 - And blasphemed

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

Clarke: Act 18:6 - He shook his raiment

He shook his raiment - This was an action similar to that of shaking the dust of the feet; see on Mat 10:14 (note). See a parallel act, and its signification, in Neh 5:13 : Also I Shook My Lap, and said, So shall God Shake every man From His House and From his Labor; even thus shall he be Shaken Out and Emptied. St. Paul’ s act on this occasion seems to have been the same with this of Nehemiah, and with the same signification; and it is likely that he was led by a Divine impulse to do it - thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards

Clarke: Act 18:6 - Your blood be upon your own heads

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

Clarke: Act 18:6 - I am clean

I am clean - Καθαρος εγω, I am pure or innocent of your death and ruin. I have proposed to you the Gospel of Jesus Christ - the only means by which ye can be saved, and ye have utterly rejected it. I shall labor no more with you; and, from henceforth, shall confine my labors to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see Act 19:8, Act 19:9; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ; and yet, general tenders of this salvation were made to them wherever the apostles came; and when they rejected them, the word was sent to the Gentiles; see Act 19:8, Act 19:9

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

Clarke: Act 18:7 - And he departed thence

And he departed thence - From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions.

Clarke: Act 18:8 - Crispus the chief ruler of the synagogue

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

Clarke: Act 18:8 - Many of the Corinthians

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

Calvin: Act 18:1 - NO PHRASE

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

Calvin: Act 18:2 - A Jew called Aquila // All Jews to depart from Rome

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

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

Calvin: Act 18:3 - They were of the same trade

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

Calvin: Act 18:4 - He disputed in the synagogue

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

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

Calvin: Act 18:6 - When they gainsayed // Your blood // I will go undo the Gentiles

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

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

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

Calvin: Act 18:7 - Departing thence

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

Defender: Act 18:1 - Corinth

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

Defender: Act 18:2 - Priscilla

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

Defender: Act 18:3 - occupation

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

TSK: Act 18:1 - departed // Corinth

departed : Act 17:32, Act 17:33

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

TSK: Act 18:2 - Aquila // Pontus // Claudius

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

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

Claudius : Act 11:28

TSK: Act 18:3 - and wrought

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

TSK: Act 18:4 - he // persuaded

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

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

TSK: Act 18:5 - Silas // was // and testified // was Christ

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

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

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

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

TSK: Act 18:6 - they // he shook // Your // from

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

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

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

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

TSK: Act 18:7 - Justus // worshipped

Justus : Col 4:11

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

TSK: Act 18:8 - Crispus // the chief // believed // hearing

Crispus : 1Co 1:14

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

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

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 18:1

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

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

and blaspheming, to the Gentiles with more success.

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

there a long time.

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

will have nothing to do with them.

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

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

doctrine by Aquila and Priscilla, preacheth it at

Ephesus, and afterward in Achaia, with great efficacy.

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

Poole: Act 18:2 - Pontus // Claudius

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

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

Poole: Act 18:3 - Of the same craft // And wrought // Tent-makers

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

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

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

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

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

Poole: Act 18:4 - He reasoned in the synagogue // And persuaded the Jews // And the Greeks

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

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

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

Poole: Act 18:5 - Were come from Macedonia // Pressed in the spirit // Jesus was Christ

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

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

Jesus was Christ:

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

2. The Christ that was promised by the prophets.

Poole: Act 18:6 - Blasphemed // He shook his raiment // Your blood be upon your own heads

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

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

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

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

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

Poole: Act 18:7 - Justus // One that worshipped God

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

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

Poole: Act 18:8 - The chief ruler // Many of the Corinthians believed

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

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

Haydock: Act 18:3

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

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

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

Haydock: Act 18:4 - Introducing the name of the Lord Jesus

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

Haydock: Act 18:5

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

Haydock: Act 18:6 - Shaking his garments

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

Gill: Act 18:1 - After these things // Paul departed from Athens, and came to Corinth

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

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

Gill: Act 18:2 - And found a certain Jew named Aquila // born in Pontus // lately come from Italy // with his wife Priscilla // because that Claudius had commanded all Jews to depart from Rome // And came unto them

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

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

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

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

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

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

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

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

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

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

Gill: Act 18:3 - And because he was of the same craft // he abode with them // and wrought // for by their occupation they were tent makers

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

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

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

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

Gill: Act 18:4 - And he reasoned in the synagogue every sabbath // And persuaded the Jews and the Greeks

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

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

Gill: Act 18:5 - And when Silas and Timotheus were come from Macedonia // Paul was pressed in Spirit // and testified to the Jews that Jesus was Christ

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

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

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

Gill: Act 18:6 - And when they opposed themselves // he shook his raiment // and said unto them, your blood be upon your heads // I am clean // from henceforth I will go unto the Gentiles

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

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

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

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

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

Gill: Act 18:7 - And he departed thence // and entered into a certain man's house named Justus // One that worshipped God

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

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

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

Gill: Act 18:8 - And Crispus, the chief ruler of the synagogue // and many of the Corinthians hearing // believed // and were baptized

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

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

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

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