mh_parser/vol_split/44 - Acts/Chapter 18.xml

<div2 id="Acts.xix" n="xix" next="Acts.xx" prev="Acts.xviii" progress="19.93%" title="Chapter XVIII">
<h2 id="Acts.xix-p0.1">A C T S.</h2>
<h3 id="Acts.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="Acts.xix-p1">In this chapter we have, I. Paul's coming to
Corinth, his private converse with Aquila and Priscilla, and his
public reasonings with the Jews, from whom, when they rejected him,
he turned to the Gentiles, <scripRef id="Acts.xix-p1.1" osisRef="Bible:Acts.18.1-Acts.18.6" parsed="|Acts|18|1|18|6" passage="Ac 18:1-6">ver.
1-6</scripRef>. II. The great success of his ministry there, and
the encouragement Christ gave him in a vision to continue his
labours there, in hopes of further success, <scripRef id="Acts.xix-p1.2" osisRef="Bible:Acts.18.7-Acts.18.11" parsed="|Acts|18|7|18|11" passage="Ac 18:7-11">ver. 7-11</scripRef>. III. The molestations which
after some time he met with there from the Jews, which he got
pretty well through by the coldness of Gallio, the Roman governor,
in the cause, <scripRef id="Acts.xix-p1.3" osisRef="Bible:Acts.18.12-Acts.18.17" parsed="|Acts|18|12|18|17" passage="Ac 18:12-17">ver.
12-17</scripRef>. IV. The progress Paul made through many
countries, after he had continued long at Corinth, for the edifying
and watering of the churches which he had founded and planted, in
which circuit he made a short visit to Jerusalem, <scripRef id="Acts.xix-p1.4" osisRef="Bible:Acts.18.18-Acts.18.23" parsed="|Acts|18|18|18|23" passage="Ac 18:18-23">ver. 18-23</scripRef>. V. An account of
Apollo's improvement in knowledge, and of his usefulness in the
church, <scripRef id="Acts.xix-p1.5" osisRef="Bible:Acts.18.24-Acts.18.28" parsed="|Acts|18|24|18|28" passage="Ac 18:24-28">ver. 24-28</scripRef>.</p>
<scripCom id="Acts.xix-p1.6" osisRef="Bible:Acts.18" parsed="|Acts|18|0|0|0" passage="Ac 18" type="Commentary"/>
<scripCom id="Acts.xix-p1.7" osisRef="Bible:Acts.18.1-Acts.18.6" parsed="|Acts|18|1|18|6" passage="Ac 18:1-6" type="Commentary"/><div class="Commentary" id="Bible:Acts.18.1-Acts.18.6">
<h4 id="Acts.xix-p1.8">Paul Visits Corinth.</h4>
<p class="passage" id="Acts.xix-p2">1 After these things Paul departed from Athens,
and came to Corinth;   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.   3 And because he was of the same craft,
he abode with them, and wrought: for by their occupation they were
tentmakers.   4 And he reasoned in the synagogue every
sabbath, and persuaded the Jews and the Greeks.   5 And when
Silas and Timotheus were come from Macedonia, Paul was pressed in
the spirit, and testified to the Jews <i>that</i> Jesus <i>was</i>
Christ.   6 And when they opposed themselves, and blasphemed,
he shook <i>his</i> raiment, and said unto them, Your blood
<i>be</i> upon your own heads; I <i>am</i> clean: from henceforth I
will go unto the Gentiles.</p>
<p class="indent" id="Acts.xix-p3">We do not find that Paul was much
persecuted at Athens, nor that he was driven thence by any ill
usage, as he was from those places where the Jews had or could make
any interest; but this reception at Athens being cold, and little
prospect of doing good there, he departed from Athens, leaving the
care of those there who believed with Dionysius; and thence he came
to Corinth, where he was now instrumental in planting a church that
became on many accounts considerable. Corinth was the chief city of
Achaia, now a province of the empire, a rich and splendid city.
<i>Non cuivis homini contingit adire Corinthum—It is not permitted
every man to see Corinth.</i> The country thereabouts at this day
is called <i>the Morea.</i> Now here we have,</p>
<p class="indent" id="Acts.xix-p4">I. Paul working for his living, <scripRef id="Acts.xix-p4.1" osisRef="Bible:Acts.18.2-Acts.18.3" parsed="|Acts|18|2|18|3" passage="Ac 18:2,3"><i>v.</i> 2, 3</scripRef>. 1. Though he was
bred a scholar, yet he was master of a handicraft trade. He was a
tent-maker, an upholsterer; he made tents for the use of soldiers
and shepherds, of cloth or stuff, or (as some say tents were then
generally made) of leather or skins, as the outer covering of the
tabernacle. Hence to live in tents was to live <i>sub
pellibus—under skins.</i> Dr. Lightfoot shows that it was the
custom of the Jews to bring up their children to some trade, yea,
though they gave them learning or estates. Rabbi Judah says, "He
that teaches not his son a trade is as if he taught him to be a
thief." And another says, "He that has a trade in his hand is as a
vineyard that is fenced." An honest trade, by which a man may get
his bread, is not to be looked upon by any with contempt. Paul,
though a Pharisee, and bred up at the feet of Gamaliel, yet, having
in his youth learned to make tents, did not by disuse lose the art.
2. Though he was entitled to a maintenance from the churches he had
planted, and from the people to whom he preached, yet he worked at
his calling to get bread, which is more to his praise who did not
ask for supplies than to theirs who did not supply him unasked,
knowing what straits he was reduced to. See how humble Paul was,
and wonder that so great a man could stoop so low; but he had
learned condescension of his Master, who came not to be ministered
to, but to minister. See how industrious he was, and how willing to
take pains. He that had so much excellent work to do with his mind,
yet, when there was occasion, did not think it below him to work
with his hands. Even those that are redeemed from the curse of the
law are not exempt from that sentence, <i>In the sweat of thy face
thou shalt eat bread.</i> See how careful Paul was to recommend his
ministry, and to prevent prejudices against it, even the most
unjust and unreasonable; he therefore maintained himself with his
own labour that he might not make the gospel of Christ
<i>burdensome,</i> <scripRef id="Acts.xix-p4.2" osisRef="Bible:2Cor.11.7 Bible:2Thess.3.8-2Thess.3.9" parsed="|2Cor|11|7|0|0;|2Thess|3|8|3|9" passage="2Co 11:7,2Th 3:8,9">2 Cor.
xi. 7, &amp;c.; 2 Thess. iii. 8, 9</scripRef>. 3. Though we may
suppose he was master of his trade, yet he did not disdain to work
at journey-work: He <i>wrought with Aquila and Priscilla,</i> who
<i>were of that calling,</i> so that he got no more than day-wages,
a bare subsistence. Poor tradesmen must be thankful if their
callings bring them in a maintenance for themselves and their
families, though they cannot do as the rich merchants that raise
estates by their callings. 4. Though he was himself a great
apostle, yet he chose to work with Aquila and Priscilla, because he
found them to be very intelligent in the things of God, as appears
afterwards (<scripRef id="Acts.xix-p4.3" osisRef="Bible:Acts.18.26" parsed="|Acts|18|26|0|0" passage="Ac 18:26"><i>v.</i> 26</scripRef>),
and he owns that they had been his <i>helpers in Christ Jesus,</i>
<scripRef id="Acts.xix-p4.4" osisRef="Bible:Rom.16.3" parsed="|Rom|16|3|0|0" passage="Ro 16:3">Rom. xvi. 3</scripRef>. This is an
example to those who are going to service to seek for those
services in which they may have the best help for their souls.
Choose to work with those that are likely to be helpers in Christ
Jesus. It is good to be in company and to have conversation with
those that will further us in the knowledge of Christ, and to put
ourselves under the influence of such as are resolved that they
will serve the Lord. Concerning this Aquila we are here told, (1.)
That he was a Jew, but born in Pontus, <scripRef id="Acts.xix-p4.5" osisRef="Bible:Acts.18.2" parsed="|Acts|18|2|0|0" passage="Ac 18:2"><i>v.</i> 2</scripRef>. Many of the Jews of the
dispersion were seated in that country, as appears <scripRef id="Acts.xix-p4.6" osisRef="Bible:1Pet.1.1" parsed="|1Pet|1|1|0|0" passage="1Pe 1:1">1 Pet. i. 1</scripRef>. (2.) That he was lately
come from Italy to Corinth. It seems he often changed his
habitation; this is not the world we can propose ourselves a
settlement in. (3.) That the reason of his leaving Italy was
because by a late edict of the emperor Claudius Cæsar all Jews were
banished from Rome; for the Jews were generally hated, and every
occasion was taken to put hardship and disgrace upon them. God's
heritage was as a <i>speckled bird, the birds round about were
against her,</i> <scripRef id="Acts.xix-p4.7" osisRef="Bible:Jer.12.9" parsed="|Jer|12|9|0|0" passage="Jer 12:9">Jer. xii.
9</scripRef>. Aquila, though a Christian, was banished because he
had been a Jew; and the Gentiles had such confused notions of the
thing that they could not distinguish between a Jew and a
Christian. Suetonius, in the life of Claudius, speaks of this
decree in the ninth year of his reign, and says, The reason was
because the Jews were <i>a turbulent people—assiduo
tumultuantes;</i> and that it was <i>impulsore Christo—upon the
account of Christ;</i> some zealous for him, others bitter against
him, which occasioned great heats, such as gave umbrage to the
government, and provoked the emperor, who was a timorous jealous
man, to order them all to be gone. If Jews persecute Christians, it
is not strange if heathens persecute them both.</p>
<p class="indent" id="Acts.xix-p5">II. We have here Paul preaching to the
Jews, and dealing with them to bring them to the faith of Christ,
both the native <i>Jews and the Greeks,</i> that is, those that
were more or less proselyted to the Jewish religion, and frequented
their meetings.</p>
<p class="indent" id="Acts.xix-p6">1. He <i>reasoned with them in the
synagogue</i> publicly <i>every sabbath.</i> See in what way the
apostles propagated the gospel, not by force and violence, by fire
and sword, not by demanding an implicit consent, but by fair
arguing; they drew with the cords of a man, gave a reason for what
they said, and gave a liberty to object against it, having
satisfactory answers ready. God invites us to come and reason with
him (<scripRef id="Acts.xix-p6.1" osisRef="Bible:Isa.1.18" parsed="|Isa|1|18|0|0" passage="Isa 1:18">Isa. i. 18</scripRef>), and
challenges sinners to <i>produce their cause,</i> and <i>bring
forth their strong reasons,</i> <scripRef id="Acts.xix-p6.2" osisRef="Bible:Isa.41.21" parsed="|Isa|41|21|0|0" passage="Isa 41:21">Isa.
xli. 21</scripRef>. Paul was a rational as well as a scriptural
preacher.</p>
<p class="indent" id="Acts.xix-p7">2. <i>He persuaded
them</i>—<b><i>epeithe</i></b>. It denotes, (1.) The urgency of
his preaching. He did not only dispute argumentatively with them,
but he followed his arguments with affectionate persuasions,
begging of them for God's sake, for their own soul's sake, for
their children's sake, not to refuse the offer of salvation made to
them. Or, (2.) The good effect of his preaching. He persuaded them,
that is, he prevailed with them; so some understand it. <i>In
sententiam suam adducebat—He brought them over to his own
opinion.</i> Some of them were convinced by his reasonings, and
yielded to Christ.</p>
<p class="indent" id="Acts.xix-p8">3. He was yet more earnest in this matter
when his fellow-labourers, his seconds, came up with him (<scripRef id="Acts.xix-p8.1" osisRef="Bible:Acts.18.5" parsed="|Acts|18|5|0|0" passage="Ac 18:5"><i>v.</i> 5</scripRef>): <i>When Silas and
Timothy had come from Macedonia,</i> and had brought him good
tidings from the churches there, and were ready to assist him here,
and strengthened his hands, then Paul was more than before
<i>pressed in spirit,</i> which made him more than ever pressing in
his preaching. He was grieved for the obstinacy and infidelity of
his countrymen the Jews, was more intent than ever upon their
conversion, and the <i>love of Christ constrained him</i> to it
(<scripRef id="Acts.xix-p8.2" osisRef="Bible:2Cor.5.14" parsed="|2Cor|5|14|0|0" passage="2Co 5:14">2 Cor. v. 14</scripRef>): it is the
word that is used here, it <i>pressed him in spirit</i> to it. And,
being thus pressed, he <i>testified to the Jews</i> with all
possible solemnity and seriousness, as that which he was perfectly
well assured of himself, and attested to them as a <i>faithful
saying, and worthy of all acceptation, that Jesus is the
Christ,</i> the Messiah promised to the fathers and expected by
them.</p>
<p class="indent" id="Acts.xix-p9">III. We have him here abandoning the
unbelieving Jews, and turning from them to the Gentiles, as he had
done in other places, <scripRef id="Acts.xix-p9.1" osisRef="Bible:Acts.18.6" parsed="|Acts|18|6|0|0" passage="Ac 18:6"><i>v.</i>
6</scripRef>.</p>
<p class="indent" id="Acts.xix-p10">1. Many of the Jews, and indeed the most of
them, persisted in their contradiction to the gospel of Christ, and
would not yield to the strongest reasonings nor the most winning
persuasions; they <i>opposed themselves</i> and <i>blasphemed;</i>
they <i>set themselves in battle array</i> (so the word signifies)
against the gospel; they joined hand in hand to stop the progress
of it. They resolved they would not believe it themselves, and
would do all they could to keep others from believing it. They
could not argue against it, but what was wanting in reason they
made up in ill language: they <i>blasphemed,</i> spoke
reproachfully of Christ, and in him of God himself, as <scripRef id="Acts.xix-p10.1" osisRef="Bible:Rev.13.5-Rev.13.6" parsed="|Rev|13|5|13|6" passage="Re 13:5,6">Rev. xiii. 5, 6</scripRef>. To justify their
infidelity, they broke out into downright blasphemy.</p>
<p class="indent" id="Acts.xix-p11">2. Paul hereupon declared himself
discharged from them, and left them to perish in their unbelief. He
that was <i>pressed in spirit</i> to <i>testify to them</i>
(<scripRef id="Acts.xix-p11.1" osisRef="Bible:Acts.18.5" parsed="|Acts|18|5|0|0" passage="Ac 18:5"><i>v.</i> 5</scripRef>), when they
opposed that testimony, and persisted in their opposition, was
pressed in spirit to testify against them (<scripRef id="Acts.xix-p11.2" osisRef="Bible:Acts.18.6" parsed="|Acts|18|6|0|0" passage="Ac 18:6"><i>v.</i> 6</scripRef>), and his zeal herein also he
showed by a sign: he <i>shook his raiment,</i> shaking off the dust
from it (as before they <i>shook off the dust from their feet,</i>
<scripRef id="Acts.xix-p11.3" osisRef="Bible:Acts.13.51" parsed="|Acts|13|51|0|0" passage="Ac 13:51"><i>ch.</i> xiii. 51</scripRef>), for a
testimony against them. thus he cleared himself from them, but
threatened the judgments of God against them. As Pilate by washing
his hands signified the devolving of the guilt of Christ's blood
from himself upon the Jews, so Paul by shaking his raiment
signified what he said, if possible to affect them with it. (1.) He
had done his part, and was clean from the blood of their souls; he
had, like a faithful watchman, given them warning, and thereby had
<i>delivered his soul,</i> though he could not prevail to deliver
theirs. He had tried all methods to work upon them, but all in
vain, so that if they perish in their unbelief their blood is not
to be required at his hands; here, and <scripRef id="Acts.xix-p11.4" osisRef="Bible:Acts.20.26" parsed="|Acts|20|26|0|0" passage="Ac 20:26"><i>ch.</i> xx. 26</scripRef>, he plainly refers to
<scripRef id="Acts.xix-p11.5" osisRef="Bible:Ezek.33.8-Ezek.33.9" parsed="|Ezek|33|8|33|9" passage="Eze 33:8,9">Ezek. xxxiii. 8, 9</scripRef>. It is
very comfortable to a minister to have the testimony of his
conscience for him, that he has faithfully discharged his trust by
warning sinners. (2.) They would certainly perish if they persisted
in their unbelief, and the blame would lie wholly upon themselves:
"Your <i>blood be upon your own heads,</i> you will be your own
destroyers, your nation will be ruined in this world, and
particular persons will be ruined in the other world, and <i>you
alone shall bear it.</i>" If any thing would frighten them at last
into a compliance with the gospel, surely this would.</p>
<p class="indent" id="Acts.xix-p12">3. Having given them over, yet he does not
give over his work. Though Israel be not gathered, Christ and his
gospel shall be glorious: <i>Henceforth I will go unto the
Gentiles;</i> and the Jews cannot complain, for they had the first
offer, and a fair one, made to them. The guests that were first
invited will not come, and the provision must not be lost; guests
must be had therefore <i>from the highways and the hedges.</i> "We
<i>would have gathered</i> the Jews (<scripRef id="Acts.xix-p12.1" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii. 37</scripRef>), would have <i>healed
them</i> (<scripRef id="Acts.xix-p12.2" osisRef="Bible:Jer.51.9" parsed="|Jer|51|9|0|0" passage="Jer 51:9">Jer. li. 9</scripRef>), and
they would not; but Christ must not be a head without a body, nor a
foundation without a building, and therefore, if they will not, we
must try whether others will." Thus the fall and diminishing of the
Jews became the riches of the Gentiles; and Paul said this to their
faces, not only because it was what he could justify, but to
<i>provoke them to jealousy,</i> <scripRef id="Acts.xix-p12.3" osisRef="Bible:Rom.11.12 Bible:Rom.11.14" parsed="|Rom|11|12|0|0;|Rom|11|14|0|0" passage="Ro 11:12,14">Rom. xi. 12, 14</scripRef>.</p>
</div><scripCom id="Acts.xix-p12.4" osisRef="Bible:Acts.18.7-Acts.18.11" parsed="|Acts|18|7|18|11" passage="Ac 18:7-11" type="Commentary"/><div class="Commentary" id="Bible:Acts.18.7-Acts.18.11">
<h4 id="Acts.xix-p12.5">Paul Visits Corinth.</h4>
<p class="passage" id="Acts.xix-p13">7 And he departed thence, and entered into a
certain <i>man's</i> house, named Justus, <i>one</i> that
worshipped God, whose house joined hard to the synagogue.   8
And Crispus, the chief ruler of the synagogue, believed on the Lord
with all his house; and many of the Corinthians hearing believed,
and were baptized.   9 Then spake the Lord to Paul in the
night by a vision, Be not afraid, but speak, and hold not thy
peace:   10 For I am with thee, and no man shall set on thee
to hurt thee: for I have much people in this city.   11 And he
continued <i>there</i> a year and six months, teaching the word of
God among them.</p>
<p class="indent" id="Acts.xix-p14">Here we are told,</p>
<p class="indent" id="Acts.xix-p15">I. That Paul changed his quarters. Christ
directed his disciples, when he sent them forth, not to <i>go from
house to house</i> (<scripRef id="Acts.xix-p15.1" osisRef="Bible:Luke.10.7" parsed="|Luke|10|7|0|0" passage="Lu 10:7">Luke x.
7</scripRef>), but there might be occasion to do it, as Paul did
here. He departed out of the synagogue, being driven out by the
perverseness of the unbelieving Jews, and he <i>entered into a
certain man's house, named Justus,</i> <scripRef id="Acts.xix-p15.2" osisRef="Bible:Acts.18.7" parsed="|Acts|18|7|0|0" passage="Ac 18:7"><i>v.</i> 7</scripRef>. It should seem, he went to this
man's house, not to lodge, for he continued with Aquila and
Priscilla, but to preach. When the Jews would not let him go on
peaceably with his work in their meeting, this honest man opened
his doors to him, and told him he should be welcome to preach
there; and Paul accepted the proposal. It was not the first time
that God's ark had taken up its lodging in a private house. When
Paul could not have liberty to preach in the synagogue, he preached
in a house, without any disparagement to his doctrine. But observe
the account of this man and his house. 1. The man was next door to
a Jew; he was one that <i>worshipped God;</i> he was not an
idolater, though he was a Gentile, but was a worshipper of the God
of Israel, and him only, as Cornelius. That Paul might give the
less offence to the Jews, though he had abandoned them, he set up
his meeting in this man's house. Even when he was under a necessity
of breaking off from them to turn to the Gentiles, yet he would
study to oblige them. 2. The house was next door to the synagogue,
it <i>joined close to it,</i> which some perhaps might interpret as
done with design to draw people from the synagogue to the meeting;
but I rather think it was done in charity, to show that he would
come as near to them as he could, and was ready to return to them
if they were but willing to receive his message, and would not
contradict and blaspheme as they had done.</p>
<p class="indent" id="Acts.xix-p16">II. That Paul presently saw the good fruit
of his labours, both among Jews and Gentiles. 1. <i>Crispus</i> a
Jew, an eminent one, the <i>chief ruler of the synagogue, believed
on the Lord Jesus, with all his house,</i> <scripRef id="Acts.xix-p16.1" osisRef="Bible:Acts.18.8" parsed="|Acts|18|8|0|0" passage="Ac 18:8"><i>v.</i> 8</scripRef>. It was for the honour of the
gospel that there were some rulers, and persons of the first rank
both in church and state, that embraced it. This would leave the
Jews inexcusable, that the ruler of their synagogue, who may be
supposed to have excelled the rest in knowledge of the scriptures
and zeal for their religion, believed the gospel, and yet they
opposed and blasphemed it. Not only he, but his house, believed,
and, probably, were baptized with him by Paul, <scripRef id="Acts.xix-p16.2" osisRef="Bible:1Cor.1.14" parsed="|1Cor|1|14|0|0" passage="1Co 1:14">1 Cor. i. 14</scripRef>. 2. Many of the Corinthians, who
were Gentiles (and some of them persons of bad character, as
appears, <scripRef id="Acts.xix-p16.3" osisRef="Bible:1Cor.6.11" parsed="|1Cor|6|11|0|0" passage="1Co 6:11">1 Cor. vi. 11</scripRef>,
<i>such were some of you), hearing, believed, and were
baptized.</i> First, they heard, for <i>faith comes by hearing.</i>
Some perhaps came to hear Paul under some convictions of conscience
that the way they were in was not right; but it is probable that
the most came only for curiosity, because it was a new doctrine
that was preached; but, hearing, <i>they believed,</i> by the power
of God working upon them; and, <i>believing,</i> they were
<i>baptized,</i> and so fixed for Christ, took upon them the
profession of Christianity, and became entitled to the privileges
of Christians.</p>
<p class="indent" id="Acts.xix-p17">III. That Paul was encouraged by a vision
to go on with his work at Corinth (<scripRef id="Acts.xix-p17.1" osisRef="Bible:Acts.18.9" parsed="|Acts|18|9|0|0" passage="Ac 18:9"><i>v.</i> 9</scripRef>): <i>The Lord Jesus spoke to Paul
in the night by a vision;</i> when he was musing on his work,
<i>communing with his own heart upon his bed,</i> and considering
whether he should continue here or no, what method he should take
here, and what probability there was of doing good, then Christ
appeared very seasonably to him, and <i>in the multitude of his
thoughts within him</i> delighted his soul with divine
consolations. 1. He renewed his commission and charge to preach the
gospel: "<i>Be not afraid of the Jews;</i> though they are very
outrageous, and perhaps the more enraged by the conversion of the
chief ruler of their synagogue. Be not afraid of the magistrates of
the city, for they have no power against thee but what is given
them from above. It is the cause of heaven thou art pleading, do it
boldly. <i>Be not afraid of their words, nor dismayed at their
looks;</i> but <i>speak, and hold not thy peace;</i> let slip no
opportunity of speaking to them; <i>cry aloud, spare not.</i> Do
not hold thy peace from speaking for fear of them, nor hold thy
peace in speaking" (if I may so say); "do not speak shyly and with
caution, but plainly and fully and with courage. Speak out; use all
the liberty of spirit that becomes an ambassador for Christ." 2. He
assured him of his presence with him, which was sufficient to
animate him, and put life and spirit into him: "<i>Be not afraid,
for I am with thee,</i> to protect thee, and bear thee out, and to
deliver thee from all thy fears; <i>speak, and hold not thy peace,
for I am with thee,</i> to own what thou sayest, to work with thee,
and to confirm the word by signs following." The same promise that
ratified the general commission (<scripRef id="Acts.xix-p17.2" osisRef="Bible:Matt.28.19-Matt.28.20" parsed="|Matt|28|19|28|20" passage="Mt 28:19,20">Matt. xxviii. 19, 20</scripRef>), <i>Lo I am with you
always,</i> is here repeated. Those that have Christ with them need
not to fear, and ought not to shrink. 3. He gave him a warrant of
protection to save him harmless: "<i>No man shall set on thee to
hurt thee;</i> thou shalt be delivered out of the hands of wicked
and unreasonable men and shalt not be driven hence, as thou wast
from other places, by persecution." He does not promise that no man
should set on him (for the next news we hear is that he is set
upon, and <i>brought to the judgment-seat,</i> <scripRef id="Acts.xix-p17.3" osisRef="Bible:Acts.18.12" parsed="|Acts|18|12|0|0" passage="Ac 18:12"><i>v.</i> 12</scripRef>), but, "<i>No man shall set on
thee to hurt thee;</i> the remainder of their wrath shall be
restrained; thou shalt not be beaten and imprisoned here, as thou
wast at Philippi." Paul met with coarser treatment at first than he
did afterwards, and was now <i>comforted according to the time
wherein he had been afflicted.</i> Trials shall not last always,
<scripRef id="Acts.xix-p17.4" osisRef="Bible:Ps.66.10-Ps.66.12" parsed="|Ps|66|10|66|12" passage="Ps 66:10-12">Ps. lxvi. 10-12</scripRef>. Or we
may take it more generally: "<i>No man shall set on thee,</i>
<b><i>tou kakosai se</i></b>—to <i>do evil</i> to thee; whatever
trouble they may give thee, there is no real evil in it. They may
kill thee, but they cannot hurt thee; for <i>I am with thee,</i>"
<scripRef id="Acts.xix-p17.5" osisRef="Bible:Ps.23.4 Bible:Isa.41.10" parsed="|Ps|23|4|0|0;|Isa|41|10|0|0" passage="Ps 23:4,Isa 41:10">Ps. xxiii. 4; Isa. xli.
10</scripRef>. 4. He gave him a prospect of success: "<i>For I have
much people in this city.</i> Therefore no man shall prevail to
obstruct thy work, therefore I will be with thee to own thy work,
and therefore do thou go on vigorously and cheerfully in it; for
there are many in this city that are to be effectually called by
thy ministry, in whom thou shalt <i>see of the travail of thy
soul.</i>" <b><i>Laos esti moi polys</i></b>—<i>There is to me a
great people here.</i> The Lord knows those that are his, yea, and
those that shall be his; for it is by his work upon them that they
become his, and <i>known unto him are all his works.</i> "I have
them, though they yet know me not, though yet they are let captive
by Satan at his will; for the Father has given them to me, to be a
seed to serve me; I have them written in the book of life; I have
their names down, and of all that were given me I will lose none; I
have them, for I am sure to have them;" <i>whom he did
predestinate, those he called. In this city,</i> though it be a
very profane wicked city, full of impurity, and the more so for a
temple of Venus there, to which there was a great resort, yet in
this heap, that seems to be all chaff, there is wheat; in this ore,
that seems to be all dross, there is gold. Let us not despair
concerning any place, when even in Corinth Christ had <i>much
people.</i></p>
<p class="indent" id="Acts.xix-p18">IV. That upon this encouragement he made a
long stay there (<scripRef id="Acts.xix-p18.1" osisRef="Bible:Acts.18.11" parsed="|Acts|18|11|0|0" passage="Ac 18:11"><i>v.</i>
11</scripRef>): He <i>continued at Corinth a year and six
months,</i> not to take his ease, but to follow his work,
<i>teaching the word of God among them;</i> and, it being a city
flocked to from all parts, he had opportunity there of preaching
the gospel to strangers, and sending notice of it thence to other
countries. He staid so long, 1. For the bringing in of those that
were without. Christ had many people there, and by the power of his
grace he could have had them all converted in one month or week, as
at the first preaching of the gospel, when thousands were enclosed
at one cast of the net; but God works variously. The people Christ
has at Corinth must be called in by degrees, some by one sermon,
others by another; <i>we see not yet all things put under
Christ.</i> Let Christ's ministers go on in their duty, though
their work be not done all at once; nay, though it be done but a
little at a time. 2. For the building up of those that were within.
Those that are converted have still need to be <i>taught the word
of God,</i> and particular need at Corinth to be taught it by Paul
himself; for no sooner was the good seed sown in that field than
the enemy came and sowed tares, the false apostles, those deceitful
workers, of whom Paul in his epistles to the Corinthians complains
so much. When the hands of Jewish persecutors were tied, who were
professed enemies to the gospel, Paul had a more vexatious trouble
created him, and the church more mischievous damage done it, by the
tongue of judaizing preachers, who, under colour of the Christian
name, undermined the very foundations of Christianity. Soon after
Paul came to Corinth, it is supposed, he wrote the first epistle to
the Thessalonians, which in order of time was the first of all the
epistles he wrote by divine inspiration; and the second epistle to
the same church was written not long after. Ministers may be
serving Christ, and promoting the great ends of their ministry, by
writing good letters, as well as by preaching good sermons.</p>
</div><scripCom id="Acts.xix-p18.2" osisRef="Bible:Acts.18.12-Acts.18.17" parsed="|Acts|18|12|18|17" passage="Ac 18:12-17" type="Commentary"/><div class="Commentary" id="Bible:Acts.18.12-Acts.18.17">
<h4 id="Acts.xix-p18.3">Paul Visits Corinth.</h4>
<p class="passage" id="Acts.xix-p19">12 And when Gallio was the deputy of Achaia, the
Jews made insurrection with one accord against Paul, and brought
him to the judgment seat,   13 Saying, This <i>fellow</i>
persuadeth men to worship God contrary to the law.   14 And
when Paul was now about to open <i>his</i> mouth, Gallio said unto
the Jews, If it were a matter of wrong or wicked lewdness, O
<i>ye</i> Jews, reason would that I should bear with you:   15
But if it be a question of words and names, and <i>of</i> your law,
look ye <i>to it;</i> for I will be no judge of such
<i>matters.</i>   16 And he drave them from the judgment seat.
  17 Then all the Greeks took Sosthenes, the chief ruler of
the synagogue, and beat <i>him</i> before the judgment seat. And
Gallio cared for none of those things.</p>
<p class="indent" id="Acts.xix-p20">We have here an account of some disturbance
given to Paul and his friends at Corinth, but no great harm done,
nor much hindrance given to the work of Christ there.</p>
<p class="indent" id="Acts.xix-p21">I. Paul is accused by the Jews before the
Roman governor, <scripRef id="Acts.xix-p21.1" osisRef="Bible:Acts.18.12-Acts.18.13" parsed="|Acts|18|12|18|13" passage="Ac 18:12,13"><i>v.</i> 12,
13</scripRef>. The governor was <i>Gallio, deputy of Achaia,</i>
that is, proconsul; for Achaia was a consular province of the
empire. This Gallio was elder brother to the famous Seneca; in his
youth he was called Novatus, but took the name of Gallio upon his
being adopted into the family of Julius Gallio; he is described by
Seneca, his brother, to be a man of great ingenuous and great
probity, and a man of wonderful good temper; he was called
<i>Dulcis Gallio—Sweet Gallio,</i> for his sweet disposition; and
is said to have been universally beloved. Now observe, 1. How
rudely Paul is apprehended, and brought before Gallio; <i>The Jews
made insurrection with one accord against Paul.</i> They were the
ringleaders of all the mischief against Paul, and they entered into
a confederacy to do him a mischief. They were unanimous in it: they
came upon him <i>with one accord;</i> hand joined in hand to do
this wickedness. They did it with violence and fury: <i>They made
an insurrection</i> to the disturbance of the public peace, and
hurried Paul away <i>to the judgment-seat,</i> and, for aught that
appears, allowed him no time to prepare for his trial. 2. How
falsely Paul is accused before Gallio (<scripRef id="Acts.xix-p21.2" osisRef="Bible:Acts.18.13" parsed="|Acts|18|13|0|0" passage="Ac 18:13"><i>v.</i> 13</scripRef>): <i>This fellow persuades men
to worship God contrary to the law.</i> They could not charge him
with persuading men not to worship God at all, or to worship other
gods (<scripRef id="Acts.xix-p21.3" osisRef="Bible:Deut.13.2" parsed="|Deut|13|2|0|0" passage="De 13:2">Deut. xiii. 2</scripRef>): but
only to worship God in a way contrary to the law. The Romans
allowed the Jews in their provinces the observance of their own
law; and what then? Must those therefore be prosecuted as criminals
who worship God in any other way? Does their toleration include a
power of imposition? But the charge was unjust; for their own law
had in it a promise of a prophet whom God would raise up to them,
and him they should hear. Now Paul persuaded them to believe in
this prophet, who was come, and to hear him, which was according to
the law; for he came not <i>to destroy the law, but to fulfil
it.</i> The law relating to the temple-service those Jews at
Corinth could not observe, because of their distance from
Jerusalem, and there was no part of their synagogue-worship which
Paul contradicted. Thus when people are taught to worship God in
Christ, and to worship him in the Spirit, they are ready to
quarrel, as if they were taught to worship him contrary to the law;
whereas this is indeed perfective of the law.</p>
<p class="indent" id="Acts.xix-p22">II. Gallio, upon the first hearing, or
rather without any hearing at all, dismisses the cause, and will
not take any cognizance of it, <scripRef id="Acts.xix-p22.1" osisRef="Bible:Acts.18.14-Acts.18.15" parsed="|Acts|18|14|18|15" passage="Ac 18:14,15"><i>v.</i> 14, 15</scripRef>. Paul was going about to
make his defence, and to show that he did not teach men to worship
God contrary to the law; but the judge, being resolved not to pass
any sentence upon this cause, would not give himself the trouble of
examining it. Observe,</p>
<p class="indent" id="Acts.xix-p23">1. He shows himself very ready to do the
part of a judge in any matter that it was proper for him to take
cognizance of. He <i>said to the Jews,</i> that were the
prosecutors, "<i>If it were a matter of wrong, or wicked
lewdness,</i>—if you could charge the prisoner with theft or
fraud, with murder or rapine, or any act of immorality,—I should
think myself bound <i>to bear with you</i> in your complaints,
though they were clamorous and noisy;" for the rudeness of the
petitioners was no good reason, if their cause was just, why they
should not have justice done them. It is the duty of magistrates to
right the injured, and to animadvert upon the injurious; and, if
the complaint be not made with all the decorum that might be, yet
they should hear it out. But,</p>
<p class="indent" id="Acts.xix-p24">2. He will by no means allow them to make a
complaint to him of a thing that was not within his jurisdiction
(<scripRef id="Acts.xix-p24.1" osisRef="Bible:Acts.18.15" parsed="|Acts|18|15|0|0" passage="Ac 18:15"><i>v.</i> 15</scripRef>): "<i>If it
be a question of words and names, and of your law, look you to
it:</i> end it among yourselves as you can, but <i>I will be no
judge of such matters;</i> you shall neither burden my patience
with the hearing of it, nor burden my conscience with giving
judgment upon it;" and therefore, when they were urgent and
pressing to be heard, <i>he drove them from the judgment-seat</i>
(<scripRef id="Acts.xix-p24.2" osisRef="Bible:Acts.18.16" parsed="|Acts|18|16|0|0" passage="Ac 18:16"><i>v.</i> 16</scripRef>), and ordered
another cause to be called. Now, (1.) Here was something right in
Gallio's conduct, and praise-worthy—that he would not pretend to
judge of things he did not understand; that he left the Jews to
themselves in matters relating to their own religion, but yet would
not let them, under pretence of that, run down Paul, and abuse him;
or, at least, would not himself be the tool of their malice, to
give judgment against him. He looked upon the matter to be not
within his jurisdiction, and therefore would not meddle in it. But,
(2.) It was certainly wrong to speak so slightly of a law and
religion which he might have known to be of God, and with which he
ought to have acquainted himself. In what way God is to be
worshipped, whether Jesus be the Messiah, whether the gospel be a
divine revelation, were not <i>questions of words and names,</i> as
he scornfully and profanely called them. They are questions of vast
importance, and in which, if he had understood them himself aright,
he would have seen himself nearly concerned. He speaks as if he
boasted of his ignorance of the scriptures, and took a pride in it;
as if it were below him to take notice of the law of God, or make
any enquiries concerning it.</p>
<p class="indent" id="Acts.xix-p25">III. The abuse done to Sosthenes, and
Gallio's unconcernedness in it, <scripRef id="Acts.xix-p25.1" osisRef="Bible:Acts.18.17" parsed="|Acts|18|17|0|0" passage="Ac 18:17"><i>v.</i> 17</scripRef>. 1. The parties put a great
contempt upon the court, when <i>they took Sosthenes and beat him
before the judgment-seat.</i> Many conjectures there are concerning
this matter, because it is uncertain who this Sosthenes was, and
who the Greeks were that abused him. It seems most probable that
Sosthenes was a Christian, and Paul's particular friend, that
appeared for him on this occasion, and probably had taken care of
his safety, and conveyed him away, when Gallio dismissed the cause;
so that, when they could not light on Paul, they fell foul on him
who protected him. It is certain that there was one Sosthenes that
was a friend of Paul, and well known at Corinth; it is likely he
was a minister, for Paul calls him his brother, and joins him with
himself in his first epistle to the church at Corinth (<scripRef id="Acts.xix-p25.2" osisRef="Bible:1Cor.1.1" parsed="|1Cor|1|1|0|0" passage="1Co 1:1">1 Cor. i. 1</scripRef>), as he does Timothy in
his second, and it is probable that this was he; he is said to be a
<i>ruler of the synagogue,</i> either joint-ruler with Crispus
(<scripRef id="Acts.xix-p25.3" osisRef="Bible:Acts.18.8" parsed="|Acts|18|8|0|0" passage="Ac 18:8"><i>v.</i> 8</scripRef>), or a ruler of
one synagogue, as Crispus was of another. As for the Greeks that
abused him, it is very probable that they were either Hellenist
Jews, or Jewish Greeks, those that joined with the Jews in opposing
the gospel (<scripRef id="Acts.xix-p25.4" osisRef="Bible:Acts.18.4 Bible:Acts.18.6" parsed="|Acts|18|4|0|0;|Acts|18|6|0|0" passage="Ac 18:4,6"><i>v.</i> 4,
6</scripRef>), and that the native Jews put them on to do it,
thinking it would in them be less offensive. They were so enraged
against Paul that they beat Sosthenes; and so enraged against
Gallio, because he would not countenance the prosecution, that they
beat him before the judgment-seat, whereby they did, in effect,
tell him that they cared not for him; if he would not be their
executioner, they would be their own judges. 2. The court put no
less a contempt upon the cause, and the persons too. But <i>Gallio
cared for none of these things.</i> If by this be meant that he
cared not for the affronts of bad men, it was commendable. While he
steadily adhered to the laws and rules of equity, he might despise
their contempts; but, if it be meant (as I think it is) that he
concerned not himself for the abuses done to good men, it carries
his indifference too far, and gives us but an ill character of him.
Here is <i>wickedness</i> done <i>in the place of judgment</i>
(which Solomon complains of, <scripRef id="Acts.xix-p25.5" osisRef="Bible:Eccl.3.16" parsed="|Eccl|3|16|0|0" passage="Ec 3:16">Eccl. iii.
16</scripRef>), and nothing done to discountenance and suppress it.
Gallio, as a judge, ought to have protected Sosthenes, and
restrained and punished the Greeks that assaulted him. For a man to
be mobbed in the street or in the market, perhaps, may not be
easily helped; but to be so in his court, the judgment-seat, the
court sitting and not concerned at it, is an evidence that <i>truth
is fallen in the street, and equity cannot enter;</i> for <i>he
that departeth from evil maketh himself a prey,</i> <scripRef id="Acts.xix-p25.6" osisRef="Bible:Isa.59.14-Isa.59.15" parsed="|Isa|59|14|59|15" passage="Isa 59:14,15">Isa. lix. 14, 15</scripRef>. Those that see
and hear of the sufferings of God's people, and have no sympathy
with them, nor concern for them, do not pity and pray for the, it
being all one to them whether the interests of religion sink or
swim, are of the spirit of Gallio here, who, when a good man was
abused before his face, <i>cared for none of these things;</i> like
those that were <i>at ease in Zion,</i> and <i>were not grieved for
the affliction of Joseph</i> (<scripRef id="Acts.xix-p25.7" osisRef="Bible:Amos.6.6" parsed="|Amos|6|6|0|0" passage="Am 6:6">Amos vi.
6</scripRef>), like <i>the king and Haman, that sat down to drink
when the city Shushan was perplexed,</i> <scripRef id="Acts.xix-p25.8" osisRef="Bible:Esth.3.15" parsed="|Esth|3|15|0|0" passage="Es 3:15">Esth. iii. 15</scripRef>.</p>
</div><scripCom id="Acts.xix-p25.9" osisRef="Bible:Acts.18.18-Acts.18.23" parsed="|Acts|18|18|18|23" passage="Ac 18:18-23" type="Commentary"/><div class="Commentary" id="Bible:Acts.18.18-Acts.18.23">
<h4 id="Acts.xix-p25.10">Paul's Visit to Ephesus and
Jerusalem.</h4>
<p class="passage" id="Acts.xix-p26">18 And Paul <i>after this</i> tarried
<i>there</i> 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 <i>his</i> head in Cenchrea: for he had a vow.
  19 And he came to Ephesus, and left them there: but he
himself entered into the synagogue, and reasoned with the Jews.
  20 When they desired <i>him</i> to tarry longer time with
them, he consented not;   21 But bade them farewell, saying, I
must by all means keep this feast that cometh in Jerusalem: but I
will return again unto you, if God will. And he sailed from
Ephesus.   22 And when he had landed at Cæsarea, and gone up,
and saluted the church, he went down to Antioch.   23 And
after he had spent some time <i>there,</i> he departed, and went
over <i>all</i> the country of Galatia and Phrygia in order,
strengthening all the disciples.</p>
<p class="indent" id="Acts.xix-p27">We have here Paul in motion, as we have had
him at Corinth for some time at rest, but in both busy, very busy,
in the service of Christ; if he sat still, if he went about, still
it was to do good. Here is,</p>
<p class="indent" id="Acts.xix-p28">I. Paul's departure from Corinth, <scripRef id="Acts.xix-p28.1" osisRef="Bible:Acts.18.18" parsed="|Acts|18|18|0|0" passage="Ac 18:18"><i>v.</i> 18</scripRef>. 1. He did not go away
till some time after the trouble he met with there; from other
places he had departed when the storm arose, but not from Corinth,
because there it had no sooner risen than it fell again. Some tell
us that Gallio did privately countenance Paul, and took him into
his favour, and that this occasioned a correspondence between Paul
and Seneca, Gallio's brother, which some of the ancients speak of.
<i>After this he tarried there yet a good while,</i> some think,
beyond <i>the year and a half</i> mentioned, <scripRef id="Acts.xix-p28.2" osisRef="Bible:Acts.18.11" parsed="|Acts|18|11|0|0" passage="Ac 18:11"><i>v.</i> 11</scripRef>. While he found he laboured not
in vain, he continued labouring. 2. When he went, he took leave of
the brethren solemnly, and with much affection, with suitable
comforts and counsels, and prayers at parting, commending what was
good, reproving what was otherwise, and giving them necessary
cautions against the wiles of the false apostles; and his farewell
sermon would leave impressions upon them. 3. He took <i>with him
Priscilla and Aquila,</i> because they had a mind to accompany him;
for they seemed disposed to remove, and not inclined to stay long
at a place, a disposition which may arise from a good principle,
and have good effects, and therefore ought not to be condemned in
others, though it ought to be suspected in ourselves. There was a
great friendship contracted between them and Paul, and therefore,
when he went, they begged to go along with him. 4. At Cenchrea,
which was hard by Corinth, the port where those that went to sea
from Corinth took ship, either Paul or Aquila (for the original
does not determine which) had his head shaved, to discharge himself
from the vow of a Nazarite: <i>Having shorn his head at Cenchrea;
for he had a vow.</i> Those that lived in Judea were, in such a
case, bound to do it at the temple: but those who lived in other
countries might do it in other places. The Nazarite's head was to
be shaved when either his consecration was accidentally polluted,
in which case he must begin again, or <i>when the days of his
separation were fulfilled</i> (<scripRef id="Acts.xix-p28.3" osisRef="Bible:Num.6.9 Bible:Num.13.18" parsed="|Num|6|9|0|0;|Num|13|18|0|0" passage="Nu 6:9,13:18">Num. vi. 9; xiii. 18</scripRef>), which, we suppose,
was the case here. Some throw it upon Aquila, who was a Jew
(<scripRef id="Acts.xix-p28.4" osisRef="Bible:Acts.18.2" parsed="|Acts|18|2|0|0" passage="Ac 18:2"><i>v.</i> 2</scripRef>), and retained
perhaps more of his Judaism than was convenient; but I see no harm
in admitting it concerning Paul, for concerning him we must admit
the same thing (<scripRef id="Acts.xix-p28.5" osisRef="Bible:Acts.21.24 Bible:Acts.21.26" parsed="|Acts|21|24|0|0;|Acts|21|26|0|0" passage="Ac 21:24,26"><i>ch.</i> xxi. 24,
26</scripRef>), not only in compliance for a time with the Jews, to
whom he <i>became as a Jew</i> (<scripRef id="Acts.xix-p28.6" osisRef="Bible:1Cor.9.20" parsed="|1Cor|9|20|0|0" passage="1Co 9:20">1 Cor.
ix. 20</scripRef>), <i>that he might win upon them,</i> but because
the vow of the Nazarites, though ceremonial, and as such ready to
vanish away, had yet a great deal of moral and very pious
significance, and therefore was fit to die the last of all the
Jewish ceremonies. The Nazarites are joined with the prophets
(<scripRef id="Acts.xix-p28.7" osisRef="Bible:Amos.2.11" parsed="|Amos|2|11|0|0" passage="Am 2:11">Amos ii. 11</scripRef>), and were very
much <i>the glory of Israel</i> (<scripRef id="Acts.xix-p28.8" osisRef="Bible:Lam.4.7" parsed="|Lam|4|7|0|0" passage="La 4:7">Lam.
iv. 7</scripRef>), and therefore it is not strange if Paul bound
himself for some time with the vow of a Nazarite from wine and
strong drink, and from being trimmed, to recommend himself to the
Jews; and from this he now discharged himself.</p>
<p class="indent" id="Acts.xix-p29">II. Paul's calling <i>at Ephesus,</i> which
was the metropolis of the Lesser Asia, and a sea-port. 1. <i>There
he left Aquila and Priscilla;</i> not only because they would be
but burdensome to him in his journey, but because they might be
serviceable to the interests of the gospel at Ephesus. Paul
intended shortly to settle there for some time, and he left Aquila
and Priscilla there in the mean time, for the same end as Christ
sent his disciple before to every place where he himself would
come, to prepare his way. Aquila and Priscilla might, by private
conversation, being very intelligent judicious Christians, dispose
the minds of many to give Paul, when he should come among them, a
favourable reception, and to understand his preaching; therefore he
calls them his <i>helpers in Christ Jesus,</i> <scripRef id="Acts.xix-p29.1" osisRef="Bible:Rom.16.3" parsed="|Rom|16|3|0|0" passage="Ro 16:3">Rom. xvi. 3</scripRef>. 2. There he preached <i>to the
Jews in their synagogue;</i> though he did but call there in his
journey, yet he would not go without giving them a sermon. <i>He
entered into the synagogue,</i> not as a hearer, but as a preacher,
for <i>there he reasoned with the Jews.</i> Though he had abandoned
the Jews at Corinth, who opposed themselves, and blasphemed, yet he
did not, for their sakes, decline the synagogues of the Jews in
other places, but still made the first offer of the gospel to them.
We must not condemn a whole body or denomination of men, for the
sake of some that conduct themselves ill. 3. The Jews at Ephesus
were so far from driving Paul away that they courted his stay with
them (<scripRef id="Acts.xix-p29.2" osisRef="Bible:Acts.18.20" parsed="|Acts|18|20|0|0" passage="Ac 18:20"><i>v.</i> 20</scripRef>):
<i>They desired him to tarry longer with them,</i> to instruct
them, in the gospel of Christ. These were more noble, and better
bred, than those Jews at Corinth, and other places, and it was a
sign that God had not quite cast away his people, but had a remnant
among them. 4. Paul would not stay with them now: <i>He consented
not; but bade them farewell.</i> He had further to go; he <i>must
by all means keep this feast at Jerusalem;</i> not that he thought
himself bound in duty to it (he knew the laws of the feasts were no
longer binding), but he had business t Jerusalem (whatever it was)
which would be best done at the time of the feast, when there was a
general rendezvous of all the Jews from all parts; which of the
feasts it was we are not told, probably it was the passover, which
was the most eminent. 5. He intimated his purpose, after this
journey, to come and spend some time at Ephesus, being encouraged
by their kind invitation to hope that he should do good among them.
It is good to have opportunities in reserve, when one good work is
over to have another to apply ourselves to: <i>I will return again
to you,</i> but he inserts that necessary proviso, <i>if God
will.</i> Our times are in God's hand; we purpose, but he disposes;
and therefore we must make all our promises with submission to the
will of God. <i>If the Lord will, we shall live, and do this or
that. I will return again to you, if the Spirit suffer me</i>
(<scripRef id="Acts.xix-p29.3" osisRef="Bible:Acts.16.7" parsed="|Acts|16|7|0|0" passage="Ac 16:7"><i>ch.</i> xvi. 7</scripRef>); this
was included in Paul's case; not only if providence permit, but if
God do not otherwise direct my motions.</p>
<p class="indent" id="Acts.xix-p30">III. Paul's visit to Jerusalem; a short
visit it was, but it served as a token of respect to that truly
mother-church. 1. He came by sea to the port that lay next to
Jerusalem. <i>He sailed from Ephesus</i> (<scripRef id="Acts.xix-p30.1" osisRef="Bible:Acts.18.21" parsed="|Acts|18|21|0|0" passage="Ac 18:21"><i>v.</i> 21</scripRef>), <i>and landed at Cæsarea,</i>
<scripRef id="Acts.xix-p30.2" osisRef="Bible:Acts.18.22" parsed="|Acts|18|22|0|0" passage="Ac 18:22"><i>v.</i> 22</scripRef>. He chose to
go by sea, for expedition and for safety, and that he might <i>see
the works of the Lord, and his wonders in the deep.</i> Joppa had
been the port for Jerusalem, but Herod having improved Cæsarea, and
the port at Joppa being dangerous, that was generally made use of.
2. He went <i>up, and saluted the church,</i> by which, I think, is
plainly meant the church at Jerusalem, which is emphatically called
<i>the church,</i> because there the Christian church began,
<scripRef id="Acts.xix-p30.3" osisRef="Bible:Acts.15.4" parsed="|Acts|15|4|0|0" passage="Ac 15:4"><i>ch.</i> xv. 4</scripRef>. Paul
thought it requisite to show himself among them, that they might
not think his success among them, that they might not think his
success among the Gentiles had made him think himself either above
them or estranged from them, or that the honour God had put upon
him made him unmindful of the honour he owed to them. His going to
salute the church at Jerusalem intimates, (1.) That it was a very
friendly visit that he made them, in pure kindness, to enquire into
their state, and to testify his hearty good-will to them. Note, The
increase of our new friends should not make us forget our old ones,
but it should be a pleasure to good men, and good ministers, to
revive former acquaintance. The ministers at Jerusalem were
constant residents, Paul was a constant itinerant; but he took care
to keep up a good correspondence with them, that they might rejoice
with him in his going out, and he might rejoice with them in their
tents, and they might both congratulate and wish well to one
another's comfort and success. (2.) That it was but a short visit.
He went <i>up, and saluted them,</i> perhaps <i>with the holy
kiss,</i> and made no stay among them. It was designed but for a
transient interview, and yet Paul undertook this long journey for
that. This is not the world we are to be together in. God's people
are <i>the salt of the earth,</i> dispersed and scattered; yet it
is good to see one another sometimes, if it be but to see one
another, that we may confirm mutual love, may the better keep up
our spiritual communion with one another at a distance, and may
long the more for that heavenly Jerusalem in which we hope to be
together for ever.</p>
<p class="indent" id="Acts.xix-p31">IV. His return through those countries
where he had formerly preached the gospel. 1. <i>He went and spent
some time in Antioch,</i> among his old friends there, whence he
was first sent out to preach among the Gentiles, <scripRef id="Acts.xix-p31.1" osisRef="Bible:Acts.13.1" parsed="|Acts|13|1|0|0" passage="Ac 13:1"><i>ch.</i> xiii. 1</scripRef>. He went down to Antioch,
to refresh himself with the sight and conversation of the ministers
there; and a very good refreshment it is to a faithful minister to
have for awhile the society of his brethren; for, <i>as iron
sharpeneth iron, so doth a man the countenance of his friend.</i>
Paul's coming to Antioch would bring to remembrance the former
days, which would furnish him with matter for fresh thanksgiving.
2. <i>Thence he went over the country of Galatia and Phrygia in
order,</i> where he had preached the gospel, and planted churches,
which, though very briefly mentioned (<scripRef id="Acts.xix-p31.2" osisRef="Bible:Acts.16.6" parsed="|Acts|16|6|0|0" passage="Ac 16:6"><i>ch.</i> xvi. 6</scripRef>), was yet a glorious work,
as appears by <scripRef id="Acts.xix-p31.3" osisRef="Bible:Gal.4.14-Gal.4.15" parsed="|Gal|4|14|4|15" passage="Ga 4:14,15">Gal. iv. 14,
15</scripRef>, where Paul speaks of his preaching the gospel to the
Galatians at the first, and their receiving him <i>as an angel of
God.</i> These country churches (for such they were [<scripRef id="Acts.xix-p31.4" osisRef="Bible:Gal.1.2" parsed="|Gal|1|2|0|0" passage="Ga 1:2">Gal. i. 2</scripRef>], and we read not of any city
in Galatia where a church was) Paul visited <i>in order</i> as they
lay, watering what he had been instrumental to plant, and
<i>strengthening all the disciples.</i> His very coming among them,
and owning them, were a great strengthening to them and their
ministers. Paul's countenancing them was encouraging them; but that
was not all: he preached that to them which strengthened them,
which confirmed their faith in Christ, their resolutions for
Christ, and their pious affections to him. Disciples need to be
strengthened, for they are compassed about with infirmity;
ministers must do what they can to strengthen them, to strengthen
them all, by directing them to Christ, and bringing them to live
upon him, whose strength is perfected in their weakness, and who is
himself their strength and song.</p>
</div><scripCom id="Acts.xix-p31.5" osisRef="Bible:Acts.18.24-Acts.18.28" parsed="|Acts|18|24|18|28" passage="Ac 18:24-28" type="Commentary"/><div class="Commentary" id="Bible:Acts.18.24-Acts.18.28">
<h4 id="Acts.xix-p31.6">The Character of Apollos.</h4>
<p class="passage" id="Acts.xix-p32">24 And a certain Jew named Apollos, born at
Alexandria, an eloquent man, <i>and</i> mighty in the scriptures,
came to Ephesus.   25 This man was instructed in the way of
the Lord; and being fervent in the spirit, he spake and taught
diligently the things of the Lord, knowing only the baptism of
<scripRef id="Acts.xix-p32.1" osisRef="Bible:John.26" parsed="|John|26|0|0|0" passage="John. 26">John.   26</scripRef> And he began to speak boldly in the synagogue: whom
when Aquila and Priscilla had heard, they took him unto
<i>them,</i> and expounded unto him the way of God more perfectly.
  27 And when he was disposed to pass into Achaia, the
brethren wrote, exhorting the disciples to receive him: who, when
he was come, helped them much which had believed through grace:
  28 For he mightily convinced the Jews, <i>and that</i>
publicly, showing by the scriptures that Jesus was Christ.</p>
<p class="indent" id="Acts.xix-p33">The sacred history leaves Paul upon his
travels, and goes here to meet Apollos at Ephesus, and to give us
some account of him, which was necessary to our understanding some
passages in Paul's epistles.</p>
<p class="indent" id="Acts.xix-p34">I. Here is an account of his character,
when he came to Ephesus.</p>
<p class="indent" id="Acts.xix-p35">1. He was <i>a Jew, born at Alexandria</i>
in Egypt, but of Jewish parents; for there were abundance of Jews
in that city, since the dispersion of the people, as it was
foretold (<scripRef id="Acts.xix-p35.1" osisRef="Bible:Deut.28.68" parsed="|Deut|28|68|0|0" passage="De 28:68">Deut. xxviii.
68</scripRef>): <i>The Lord shall bring thee into Egypt again.</i>
His name was not <i>Apollo,</i> the name of one of the heathen
gods, but <i>Apollos,</i> some think the same with <i>Apelles,</i>
<scripRef id="Acts.xix-p35.2" osisRef="Bible:Rom.16.10" parsed="|Rom|16|10|0|0" passage="Ro 16:10">Rom. xvi. 10</scripRef>.</p>
<p class="indent" id="Acts.xix-p36">2. He was a man of excellent good parts,
and well fitted for public service. He was <i>an eloquent man, and
mighty in the scriptures</i> of the Old Testament, in the knowledge
of which he was, as a Jew, brought up. (1.) He had a great command
of language: he was <i>an eloquent man;</i> he was <b><i>aner
logios</i></b>—<i>a prudent man,</i> so some; <i>a learned
man,</i> so others; <i>historiarum peritus—a good historian,</i>
which is an excellent qualification for the ministry: he was one
that could speak well, so it properly signifies; he was <i>an
oracle of a man;</i> he was famous for speaking pertinently and
closely, fully and fluently, upon any subject. (2.) He had a great
command of scripture-language, and this was the eloquence he was
remarkable for. He <i>came to Ephesus,</i> being <i>mighty in the
scriptures,</i> so the words are placed; having an excellent
faculty of expounding scripture, he came to Ephesus, which was a
public place, to trade with that talent, for the honour of God and
the good of many. He was not only ready in the scriptures, able to
quote texts off-hand, and repeat them, and tell you where to find
them (many of the carnal Jews were so, who were therefore said to
have the <i>form of knowledge,</i> and <i>the letter of the
law</i>); but he was <i>mighty in the scriptures.</i> He understood
the sense and meaning of them, he knew how to make use of them and
to apply them, how to reason out of the scriptures, and to reason
strongly; a convincing, commanding, confirming power went along
with all his expositions and applications of the scripture. It is
probable he had given proof of his knowledge of the scriptures, and
his abilities in them, in many synagogues of the Jews.</p>
<p class="indent" id="Acts.xix-p37">3. He <i>was instructed in the way of the
Lord;</i> that is, he had some acquaintance with the doctrine of
Christ, had obtained some general notions of the gospel and the
principles of Christianity, <i>that Jesus is the Christ,</i> and
<i>that prophet that should come into the world;</i> the first
notice of this would be readily embraced by one that was so mighty
in the scripture as Apollos was, and therefore understood <i>the
signs of the times.</i> He <i>was instructed,</i>
<b><i>katechemenos</i></b>—<i>he was catechised</i> (so the word
is), either by his parents or by ministers; he was taught something
of Christ and the way of salvation by him. Those that are to teach
others must first be themselves taught the word of the Lord, not
only to talk of it, but to walk in it. It is not enough to have our
tongues tuned to the word of the Lord, but we must have our feet
directed into the way of the Lord.</p>
<p class="indent" id="Acts.xix-p38">4. Yet he <i>knew only the baptism of
John;</i> he was instructed in the gospel of Christ as far as
John's ministry would carry him, and no further; he knew <i>the
preparing of the way of the Lord</i> by <i>that voice crying in the
wilderness,</i> rather than the way of the Lord itself. We cannot
but think he had heard of Christ's death and resurrection, but he
was not let into the mystery of them, had not had opportunity of
conversing with any of the apostles since the pouring out of the
Spirit; or he had himself been baptized <i>only with the baptism of
John,</i> but was not baptized with the Holy Ghost, as the
disciples were at the day of pentecost.</p>
<p class="indent" id="Acts.xix-p39">II. We have here the employment and
improvement of his gifts at Ephesus; he came thither, seeking
opportunities of doing and getting good, and he found both.</p>
<p class="indent" id="Acts.xix-p40">1. He there made a very good use of his
gifts in public. He came, probably, recommended to the synagogue of
the Jews as a fit man to be a teacher there, and according to the
light he had, and <i>the measure of the gift given to him,</i> he
was willing to be employed (<scripRef id="Acts.xix-p40.1" osisRef="Bible:Acts.18.25" parsed="|Acts|18|25|0|0" passage="Ac 18:25"><i>v.</i>
25</scripRef>): <i>Being fervent in the Spirit, he spoke and taught
diligently the things of the Lord.</i> Though he had not the
miraculous gifts of the Spirit, as the apostles had, he made use of
the gifts he had; <i>for the dispensation of the Spirit,</i>
whatever the measure of it is, <i>is given to every man to profit
withal.</i> And our Savior, by a parable, designed to teach his
ministers that though they had but one talent they must not bury
that. We have seen how Apollos was qualified with a good head and a
good tongue: he was <i>an eloquent man, and mighty in the
scriptures;</i> he had laid in a good stock of useful knowledge,
and had an excellent faculty of communicating it. Let us now see
what he had further to recommend him as a preacher; and his example
is recommended to the intimation of all preachers. (1.) He was a
lively affectionate preacher; as he had a good head, so he had a
good heart; he was <i>fervent in Spirit.</i> He had in him a great
deal of divine fire as well as divine light, was burning as well as
shining. He was full of zeal for the glory of God, and the
salvation of precious souls. This appeared both in his forwardness
to preach when he was called to it by <i>the rulers of the
synagogue,</i> and in his fervency in his preaching. He preached as
one in earnest, and that had his heart in his work. What a happy
composition was here! Many are fervent in spirit, but are weak in
knowledge, in scripture-knowledge—have far to seek for proper
words and are full of improper ones; and, on the other hand, many
are eloquent enough, and mighty in the scriptures, and learned, and
judicious, but they have no life or fervency. Here was a complete
<i>man of God, thoroughly furnished for his work;</i> both eloquent
and fervent, full both of divine knowledge and of divine
affections. (2.) He was an industrious laborious preacher. <i>He
spoke and taught diligently.</i> He took pains in his preaching,
what he delivered was elaborate; and he did not offer that to God,
or to the synagogue, that either cost nothing or cost <i>him</i>
nothing. He first worked it upon his own heart, and then laboured
to impress it on those he preached to: <i>he taught diligently,</i>
<b><i>akribos</i></b>—<i>accurately, exactly;</i> every thing he
said was well-weighed. (3.) He was an evangelical preacher. Though
he knew only the baptism of John, yet that was the beginning of the
gospel of Christ, and to that he kept close; for he taught the
things of the Lord, of the Lord Christ, the things that tended to
make way for him, and to set him up. The things pertaining to the
kingdom of the Messiah were the subjects he chose to insist upon;
not the things of the ceremonial law, though those would be
pleasing to his Jewish auditors; not the things of the Gentile
philosophy, though he could have discoursed very well on those
things; but the things of the Lord. (4.) He was a courageous
preacher: <i>He began to speak boldly in the synagogue,</i> as one
who, having put confidence in God, did not fear the face of man; he
spoke as one that knew the truth of what he said, and had no doubt
of it, and that knew the worth of what he said and was not afraid
to suffer for it; <i>in the synagogue,</i> where the Jews not only
were present, but had power, there he preached the things of God,
which he knew they were prejudiced against.</p>
<p class="indent" id="Acts.xix-p41">2. He there made a good increase of his
gifts in private, not so much in study, as in conversation with
<i>Aquila and Priscilla.</i> If Paul or some other apostle or
evangelist had been at Ephesus, he would have instructed him; but,
for want of better help, <i>Aquila and Priscilla</i> (who were
tent-makers) <i>expounded to him the way of God more perfectly.</i>
Observe, (1.) Aquila and Priscilla heard him preach in the
synagogue. Though in knowledge he was much inferior to them, yet,
having excellent gifts for public service, they encouraged his
ministry, by a diligent and constant attendance upon it. Thus young
ministers, that are hopeful, should be countenanced by grown
Christians, for it becomes them to fulfil all righteousness. (2.)
Finding him defective in his knowledge of Christianity, <i>they
took him to them,</i> to lodge in the same house with them, and
<i>expounded to him the way of God,</i> the way of salvation by
Jesus Christ, <i>more perfectly.</i> They did not take occasion
from what they observed of his deficiency either to despise him
themselves, or to disparage him to others; did not call him a young
raw preacher, not fit to come into a pulpit, but considered the
disadvantages he had laboured under, as knowing only the baptism of
John; and, having themselves got great knowledge in the truths of
the gospel by their long intimate conversation with Paul, they
communicated what they knew to him, and gave him a clear, distinct,
and methodical account of those things which before he had but
confused notions of. [1.] See here an instance of that which Christ
has promised, that <i>to him that hath shall be given;</i> he that
has, and uses what he has, shall have more. He that diligently
traded with the talent he had doubled it quickly. [2.] See an
instance of truly Christian charity in Aquila and Priscilla; they
did good according to their ability. Aquila, though a man of great
knowledge, yet did no undertake to speak in the synagogue, because
he had not such gifts for public work as Apollos had; but he
furnished Apollos with matter, and then left him to clothe it with
acceptable words. Instructing young Christians and young ministers
privately in conversation, who mean well, and perform well, as far
as they go, is a piece of very good service, both to them and to
the church. [3.] See an instance of great humility in Apollos. He
was a very bright young man, of great parts and learning, newly
come from the university, a popular preacher, and one mightily
cried up and followed; and yet, finding that Aquila and Priscilla
were judicious serious Christians, that could speak intelligently
and experimentally of the things of God, though they were but
mechanics, poor tent-makers, he was glad to receive instructions
from them, to be shown by them his defects and mistakes, and to
have his mistakes rectified by them, and his deficiencies made up.
Young scholars may gain a great deal by converse with old
Christians, as young students in the law may by old practitioners.
Apollos, though he <i>was instructed in the way of the Lord,</i>
did not rest in the knowledge he had attained, nor thought he
understood Christianity as well as any man (which proud conceited
young men are apt to do), but was willing to have it expounded to
him more perfectly. Those that know much should covet to know more,
and what they know to know it better, pressing forward towards
perfection. [4.] Here is an instance of a good woman, though not
permitted to speak in the church or in the synagogue, yet doing
good with the knowledge God had given her in private converse. Paul
will have <i>the aged women to be teachers of good things</i>
<scripRef id="Acts.xix-p41.1" osisRef="Bible:Titus.2.3-Titus.2.4" parsed="|Titus|2|3|2|4" passage="Tit 2:3,4">Tit. ii. 3, 4</scripRef>.</p>
<p class="indent" id="Acts.xix-p42">III. Here is his preferment to the service
of the church of Corinth, which was a larger sphere of usefulness
than Ephesus at present was. Paul had set wheels a-going in Achaia
and particularly at Corinth, the county-town. Many were stirred up
by his preaching to receive the gospel, and they needed to be
confirmed; and many were likewise irritated to oppose the gospel,
and they needed to be confuted. Paul was gone, was called away to
other work, and now there was a fair occasion in this vacancy for
Apollos to set in, who was fitted rather to water than to plant, to
build up those that were within than to bring in those that were
without. Now here we have,</p>
<p class="indent" id="Acts.xix-p43">1. His call to this service, not by a
vision, as Paul was called to Macedonia, no, nor so much as by the
invitation of those he was to go to; but, (1.) He himself inclined
to go: <i>He was disposed to pass into Achaia;</i> having heard of
the state of the churches there, he had a mind to try what good he
could do among them. Though there were those there who were eminent
for spiritual gifts, yet Apollos thought there might be some work
for him, and God disposed his mind that way. (2.) His friends
encouraged him to go, and approved of his purpose; and, he being a
perfect stranger there, they gave him a testimonial or letters of
recommendation, exhorting the disciples in Achaia to entertain him
and employ him. In this way, among others, the communion of
churches is kept up, by the recommending of members and ministers
to each other, when ministers, as Apollos here, are disposed to
remove. Though those at Ephesus had a great loss of his labours,
they did not grudge those in Achaia the benefit of them; but, on
the contrary, used their interest in them to introduce him; for the
churches of Christ, though they are many, yet they are one.</p>
<p class="indent" id="Acts.xix-p44">2. His success in this service, which both
ways answered his intention and expectation; for,</p>
<p class="indent" id="Acts.xix-p45">(1.) Believers were greatly edified, and
those that had received the gospel were very much confirmed: <i>He
helped those much who had believed through grace.</i> Note, [1.]
Those who believe in Christ, it is through grace that they believe;
it is <i>not of themselves, it is God's gift to them;</i> it is his
work in them. [2.] Those who through grace do believe, yet still
have need of help; as long as they are here in this world there are
remainders of unbelief, and something lacking in their faith to be
perfected, and the work of faith to be fulfilled. [3.] Faithful
ministers are capable of being in many ways helpful to those who
through grace do believe, and it is their business to help them, to
help them much; and, when a divine power goes along with them, they
will be helpful to them.</p>
<p class="indent" id="Acts.xix-p46">(2.) Unbelievers were greatly mortified.
Their objections were fully answered, the folly and sophistry of
their arguments were discovered, so that they had nothing to say in
defence of the opposition they made to the gospel; their mouths
were stopped, and their faces filled with shame (<scripRef id="Acts.xix-p46.1" osisRef="Bible:Acts.18.28" parsed="|Acts|18|28|0|0" passage="Ac 18:28"><i>v.</i> 28</scripRef>): <i>He mightily convinced the
Jews, and that publicly,</i> before the people; he did it,
<b><i>eutonos</i></b>—<i>earnestly,</i> and with a great deal of
vehemence; he took pains to do it; his heart was upon it, as one
that was truly desirous both to serve the cause of Christ and to
save the souls of men. He did it effectually and to universal
satisfaction. He did it <i>levi negotio—with facility.</i> The
case was so plain, and the arguments were so strong on Christ's
side, that it was an easy matter to baffle all that the Jews could
say against it. Though they were so fierce, yet their cause was so
weak that he made nothing of their opposition. Now that which he
aimed to convince them of was <i>that Jesus is the Christ,</i> that
he is <i>the Messiah promised to the fathers, who should come,</i>
and they were to look for not other. If the Jews were but convinced
of this—that Jesus is Christ, even their own law would teach them
to hear him. Note, The business of ministers is to preach Christ:
<i>We preach not ourselves, but Christ Jesus the Lord.</i> The way
he took to convince them was <i>by the scriptures;</i> thence he
fetched his arguments; for the Jews owned the scriptures to be of
divine authority, and it was easy for him, who was mighty in the
scriptures, from them to show that Jesus is the Christ. Note,
Ministers must be able not only to preach the truth, but to prove
it and defend it, and to convince gainsayers with meekness and yet
with power, instructing those that oppose themselves; and this is
real service to the church.</p>
</div></div2>