Acts 18
1 "After these things Paul departed from Athens, and came to Corinth;"
He for Paul, Authorized Version and Textus Receptus. After these things, etc.
No hint is given by Luke as to the length of Paul's sojourn at Athens. But as the
double journey of the Beraeans,
who accompanied him to
and of Timothy from Beraea to
we cannot suppose it to have been less than a month; and it may have been a good
deal more. His reasonings in the synagogue with the Jews and devout Greeks,
apparently on successive sabbaths, his daily disputations in the Agora, apparently not
begun till after he had "waited" some time for Silas and Timothy, the knowledge he
had acquired of the numerous temples and altars at
this chapter begins, all indicate a stay of some length. Came to
a forty miles' or two days' journey, through
Lewin thinks he came by sea, and that it was in winter, and that possibly one of the
shipwrecks mentioned in II Corinthians 11:25 may have occurred at this time.
Corinth, at this time a Roman colony, the capital of the province of Achaia, and the
residence of the proconsul. It was a great commercial city, the center of the trade
of the
population. Ancient
B.C. 146, and remained waste (ἐρήμη - eraemae) many years. Julius Caesar founded
a Roman colony on the old site (Howson), "consisting principally of freedmen,
among whom were great numbers of the Jewish race." Corinth, as a Roman colony,
had its duumviri, as appears by coins of the reign of Claudius (Lewin, p. 270.
The service of the apostle in no city or district is more
fully detailed than his
service at
city, that we may consider somewhat fully the work that had
to be done,
and the work that was done there. A general sketch of the
place, its
character, and its history will suggest the directions in
which, further study
and research may be hopefully pursued. The most complete
and careful
note is the following, by Dean Plumptre:
— “The position of
the isthmus, with a harbour on
either shore, Cenchreae on the east,
Lechaeum on the west, had naturally made it a place of commercial
importance at a very early stage of Greek history. With
commerce had
crone luxury and vice, and the verb Corinthiazein,
equal to ‘live as the
Corinthians,’ had become
proverbial, as early as the time of Aristophanes,
for a course of
profligacy. The harlot priestesses of
the temple of
Aphrodite gave a kind of consecration to the deep-dyed
impurity of Greek
social life, of which we find traces in I Corinthians 5:1;
6:9-19. The
Isthmian games, which were celebrated every fourth year,
drew crowds of
competitors and spectators from all parts of
furnished the apostle with the agonistic imagery of I
Corinthians 9:24-27.
On its conquest by the Roman general Mummius
(B.C. 146), many of
its buildings had been destroyed, and its finest statues
had been carried off
to
former splendor, and thousands of freedmen were employed in
the work of
reconstruction. Such was the scene of the apostle’s new
labors, less
promising, at first sight, than
results.” Taking the point of view indicated in the heading
of this homily
outline, we notice that:
THE GOSPEL TO ALL CLASSES OF SOCIETY. The experience of long
years and many missionary
journeys was epitomized at
nationalities and races. It was
just the place wherein to show what
“almighty grace
can do.” And the great apostle sought
it with much the
same instinct that leads the
revivalists of our day to seek
Glasgow, or Paris. The
population of
its aristocracy was that of
wealth rather than of birth. Commerce brought
to it sailors and merchants from
all parts of the world. There was a
considerable Greek population,
and a large number of Roman settlers. And
we may add that the Jewish nation
was well represented. Paul preached
the gospel to them all, and it proved the power of salvation unto all who
believed. (Romans 1:16)
GOSPEL ON MEN UTTERLY
DEBASED AND CORRUPTED BY SIN.
The moral iniquity of
realize the profligacy of
hotbed of the world’s evil, in
which every noxious plant, indigenous or
transplanted, rapidly grew and
flourished; where luxury and sensuality
throve rankly, stimulated by the
gambling spirit of commercial life, till
proverbial name for moral
corruption.” Can the gospel cleanse the unclean,
deliver those
enslaved by vice, break the bondage of degrading habits, and
give men command
over their passions? Can even worse
than
sinners be saved? And is there
hope for the most abandoned nations?
Paul’s successes at
OF CHRISTIAN PRINCIPLES TO SOCIAL AND FAMILY LIFE. Show
how the common everyday life and
relations of the people had been toned
by their idolatrous religion.
The practical question comes to every man
who yields his heart to Christ —
What changes will the Christian principles
make in my conduct? Illustrate
how Paul had to decide many details,
and illustrate the working of
the Christian principles in his letters to the
Church of all the ages.
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
Version; a man of Pontus by race
for born in
Pontus, Authorized Version; because
for because that, Authorized Version; the Jews for , Jews, Authorized Version;
he came for came, Authorized Version.
Ἀκύλας - Akulas. Knights and tribunes and others of the name occur in Roman
history. Whether the Jewish family residing in
from any of these Romans is not known.
into Greek about A.D. , was also a Jew of Pontus, the old kingdom of Mithridates.
That there was a considerable colony of Jews in Pontus appears also from ch. 2:9
and I Peter 1:1. Priscilla. Also called Prisca (II Timothy 4:19). So in classical authors,
Livia and Livilla, Drusa and Drusilla, are used of the same persons (Howson, p. 415).
Prisca is a not uncommon name for Roman women. The masculine Priscus occurs
very frequently. Aquila and Priscilla were among the most active Christians, and the
most devoted friends of Paul (vs. 18, 26; Romans 16:3-5; I Corinthians 16:19;
II Timothy 4:19); and were evidently persons of culture as well as piety. Lately;
προσφάτως - prosphatos - (i.q. πρόσφατον - prosphaton - , Pindar, etc.), only
found here in the New Testament. But it occurs in the Septuagint of Deuteronomy
24:5 and Ezekiel 11:3, and in the and apocryphal books repeatedly, and in Polybius.
The adjective πρόσφατος, which is also used by the Septuagint and the Apocrypha
and in classical Greek for "new," is used only once in the New Testament,
in Hebrews 10:20.
It means properly "newly killed,"
hence anything "recent,"
"fresh,
or "new." Both the adjective and the adverb are very common in medical writings.
Claudius had commanded all the Jews to depart from Rome. Suetonius mentions the
fact, but unfortunately does not say in what year of Claudius's reign it took place.
His account is that, in consequence of frequent disturbances and riots among the Jews
at the instigation of Chrestus,
Claudius drove them from
as Renan says, especially combining Tacitus's account ('Annal.,' 15:44) of the spread
of Christianity in the city of
Ξρηστός,) is only a corruption of the name Christ, similar to that found on three or
four inscriptions before the time of
Ξρηστιανοί, and to the formation of the French word Chretien - in old French
Chrestien; and that the true account of these riots is that they were attacks of the
unbelieving Jews upon Christian Jews, similar to these at
Antioch in Pisidia (ch.13:50), at Iconium and Lystra (ch.14.), and at Thessalonica
and Beraea (ch. 17.). The Romans did not discriminate between Jews and Christian
Jews, and thought that those who called Christ their King were fighting under His
leadership (compare ch. 17:7; Luke 23:2; see Renan, '
Lactantius (quoted by Lewin, p. 274) both speak of the vulgar pronunciation,
Chrestianus and Chrestus. Howson also adopts the above explanation. But Meyer
thinks that Chrestus was, as Suetonius says, a Jewish leader of insurrection at
The question bears on the passage before us chiefly as the solution does or does not
prove the existence of Christians at
Aquila and Priscilla being already
Christians when they came to
made Paul's acquaintance.
3 "And because he was of the same craft, he
abode with them, and wrought:
for by their occupation they were tentmakers." Trade for craft, Authorized
Version; they wrought for (he) wrought, Authorized Version and Textus Receptus;
trade for
occupation, Authorized Version. (τέχνῃ - technae - trade).
Of the same
trade; ὁμότεχνον - homotechnon - like trade. This word occurs here only in the
New Testament, but is of frequent use in Hippocrates, Dioscorides, and Galen
(
is paraphrased by σκηοῥῤάφοι - skaeorraphoi - tent-stitchers or tailors, by
Chrysostom and Theodoret. Hug and others erroneously interpret it "makers of
tent-cloth," from the fact that a certain kind of cloth made of goats' hair, called
κιλίκιον - kilikion,
was manufactured in Paul's native country of
fact of such manufacture would equally lead persons who were
living in
to exercise the trade of making tents of the cloth so manufactured. Paul alludes to
his manual labor in ch. 20:33-35; I Corinthians 4:12; I Thessalonians 2:9;
Christian Friendship (vs. 1-3)
Unselfish friendship, the union of human souls in the bands
of a close,
unworldly, self-sacrificing love, has always been a
spectacle that has
fascinated men, one on which they have dwelt with peculiar
fondness.
Among the Greeks, Pylades and
Orestes, Damon and Pythias; in the Old
Testament David and Jonathan, and in the New Testament
Peter and John,
are examples of such friendships, and of the admiration
which men cannot
help having for them. But there is not any more beautiful
and touching
picture of human friendship to be found anywhere than that
which rises up
before us in the case of Paul,
in a humble workman’s dwelling at
ὁμότεχνοι – homotechnoi - men of the same trade,
they are lodging in the same
house. They were brought there indeed from different
causes, and from
different parts of the world. Paul from
desire to add new realms to the
eastward by the cruel edict of a despot forcing them from
their home and
all its interests in
There we see the men busy at their trade of tent-making,
while the wife,
the woman of the house, added that comfort and cheerfulness
to the home
which the presence of a bright, energetic, intelligent
woman is so well fitted
to afford. A common trade, a common race, and the common
interests
arising from both, would soon cement a friendship between
two virtuous
men thus thrown together in a foreign land. But a much
closer bond of
union soon knit the two men together. Whether
brought with them from
whether they first
learned that JESUS IS THE CHRIST from the lips of Paul,
we have no means of deciding. What is certain is that many
words concerning
the
Paul’s industrious hands were travailing and stitching
night and day to earn
his bread, his eloquent tongue was discoursing of Jesus
Christ and his great
salvation.
namesake and fellow-citizen in
while Priscilla, taking perhaps the woman’s part in cutting
out and
preparing the materials for their work, listened with
intense interest to the
words of eternal life uttered by the apostle. The friendship begun in earthly
relations was soon perfected in the bonds of the love of
Christ. We can
fancy the hours of united prayer when those two or three
were gathered
together in the name of Jesus. We can fancy the close
fellowship induced
by the common enmity of their unbelieving and blaspheming
fellow-
countrymen. We can
fancy their common joy when first one and then
another of their Jewish brethren was brought to the
Shepherd and Bishop
of souls. We seem to feel their common anxiety when Paul
was brought
before the bema of Gallio,
and to hear their common praises when the
conspiracy was defeated and the apostle was set free. We no
longer
wonder to read that when Paul set sail for
too (v. 18), and all that follows, follows so naturally.
Their labor
at
their patient continuance at
the Church in their house, both at
16:3); their unbroken attachment
to the very latest moment to which our
knowledge extends
(II Timothy 4:19); — all is of a piece with
that first holy
friendship which was born
in the workshop at
fellowship of faith. The picture leaves a deep impression
upon the mind
that human
friendship, like all else that is good or beautiful in human life,
attains its perfect growth, and produces its fairest
fruits, when it is laid in a
common fellowship with God,
and is fostered by a constant partnership in
loving labors for the glory of Christ and. for the
increase of His Church.
4 "And he reasoned in the synagogue every sabbath, and persuaded the Jews
and the Greeks." Jews and Greeks for the Jews and the Greeks, Authorized
Version. Observe again the influence of the synagogue upon the Greek population.
Reasoned (see ch.17:2, 17, note).
Tent-Making a Sermon (vs. 3-4)
Paul has left the mockers, the procrastinators, and the
believers, each to
reap the fruits he has sown, and, departing from
that it speaks its own fidelity. No “cunningly devised” (II
Peter 1:16) history
would have interpolated such an incident as this before us.
Nothing but the
truth of history could find its niche here. So distinctly
as it is recorded, it must
be charged with some useful suggestions.
were of those matters of
exceedingly curious interest, not vouchsafed to
us, and not necessary to
“our learning,” if we had been told, what Paul
earned as wage; or
otherwise how he sold what he made. Of one thing we
will be sure, he did neither ask
nor take more than was the right price.
MINISTERIAL OFFICE. He
does this partly, in one of the most effective
of ways, viz. by withdrawing
from that office its merely superficial honor.
He strips it of mere dignity, of
case, and of professionalism.
APOSTOLIC OFFICE.
True, in Christianity as in Judaism, that those who
minister at the altar have right
to live by the altar, and that the exchange of
things temporal and “carnal”
(I Corinthians 9:11-14) for things
spiritual is sure to be to the
preponderating gain of those who part with the
former. Yet there may be times
when the day shall be won by one clear
proof, and that the proof of
disinterestedness (ibid. vs. 15-18).
FROM ANY SET AND ARTIFICIAL CLASS DISTINCTIONS. The
man who speaks and who does the
right and the good is the disciple of Christ.
And discipleship is not
determined, or regulated, or modified, in any way
whatsoever by the kind of work
to which it puts its hand. A man who prays
in all the secrecy of the closet
may do more than the man who preaches in
all the publicity of the Church.
A man who gives may haply, on occasion,
do more than either. And a man
who works at the humblest craft may not
only be not second to an
apostle, but may be truest apostle himself. How
often have heart and mind died
away, and nothing been reaped for want of
hand and foot! The union of the practical with the devotional is
often just
as truly the sine qua non, as
the union of the devotional with the teaching
and preaching of the highest
seraph-tongue.
WELCOME AND HONORED WHEN RIGHTLY EMBRACED, OF
THE SELF-SUPPORTING CHARACTER OF CHRISTIANITY. This is
its honest pride. It asks air
and light. And it asks love and faith, trust and
trial. And it thereupon asks nothing
more, till of it, it comes to be asked,
and passionately, what devout,
grateful, adoring return in its surpassing
condescension it is willing to
receive. Beneath not infrequent disguises,
Christianity has been a long
history of:
Ø
giving and not taking,
Ø
giving and not even receiving,
till hand and heart have become
one. And men, suppliant in loving and
overflowing devotion, have begged
their Master, Lord, and
Savior to accept of themselves
and their all.
5 "And when Silas and Timotheus
were come from
in the spirit, and testified to the Jews that Jesus was Christ." But for and,
Authorized Version; Timothy for Timotheus, Authorized Version; came down for
were come down, Authorized Version; constrained by the Word for pressed in spirit,
Authorized Version and Textus Receptus; testifying for and testified, Authorized
Version; the Christ for Christ, Authorized Version. When Silas and Timothy, etc.
It is probable that Silas had returned by Paul's directions to Beraea, and Timothy to
Thessalonica from
would probably mention his sending back Silas to them, just as the Epistle to the
Thessalonians mentions his sending Timothy to them. Now they both come to
sea, they would probably sail together from Dium to Cenchreae (see ch. 17:14, note).
Was constrained by the Word. As an English phrase, this is almost destitute of meaning.
If the Received Text is right, and it has very strong manuscript authority, the words
συνείχετο τῷ λόγῳ - suneicheto to logo - was pressed by the word - mean that he was
seized, taken possession of, and as it were bound by the necessity of preaching the
Word, constrained as it were to preach more earnestly than ever. In Luke συνέχεσθαι
is a medical term: in Luke 4:28, Received Text, "Holden with a great fever;"
Luke 8:37, "Holden with a great fear;" Acts 28:8, "Sick of fever and dysentery;"
and so frequently in medical writers ('Medical Language of St. Luke,' Hobart).
But it is worth considering whether συνείχετο is not in the middle voice, with
the sense belonging to συνεχής - sunechaes - i.e. "continuous," "unbroken,"
and so that the phrase means that, after the arrival of Silas and Timothy, Paul
gave himself up to continuous preaching. Luke has not infrequently a use of
words peculiar to himself. The Vulgate rendering, instabat verbo, seems so to
understand it. It was probably soon after the arrival of Silas and Timothy that
Paul wrote his First Epistle to the Thessalonians (I Thessalonians 1:1; 3:1-2, 6).
The Second Epistle followed some time before Paul left Corinth. If the Textus
Receptus, τῷ πνεύματι
- to pneumatic
- is right, it must be
construed, "constrained
by the Spirit," in accordance with Greek usage. Testifying, etc. Note how different
Paul's preaching in the synagogue was from his preaching in the Areopagus.
6 "And when they opposed themselves, and
blasphemed, he shook his raiment,
and said unto them,
Your blood be upon your own heads; I am clean: from
henceforth I will go unto the Gentiles." Shook out for shook, Authorized Version.
For this action of shaking his raiment, compare ch. 13:51. It was in accordance with
our Lord's direction in Matthew 10:14, where the
same word (ἐκτινάξατε - ektinaxate
- shake off ye) is used. It is "much employed in medical language" (Hobart, ' Medical
Language of St. Luke,' p. 240). The idea seems to be having nothing henceforth in
common with them. Your blood, etc. (see Ezekiel 33:4-9). Paul's keen sense of the
perverseness of the Jews breaks out in his First Epistle to the Thessalonians
(ch. 2:14-16), written about this time. See note to v. 5.
Personal Religious Responsibility (v. 6)
“Your blood be upon your own heads.” Up to this time Paul had been strictly loyal
to the Jews, and wherever he went he had taken the gospel
first to them. No
doubt the hindrance of their prejudices, and the violence
of their
opposition, had weaned him from them and prepared the way
for the
separation of the Gentile from the Jewish Christians, which
took place at
of the Jewish party are very strong ones, and help to
explain the intense
feeling of indignation excited in the apostle. “Opposed
themselves” is a
military term, implying organized and systematic
opposition, How strong
Paul’s feelings were is indicated in his act of “shaking
his raiment.” “As
done by a Jew to Jews, no words and no act could so well
express the
apostle’s indignant protest. It was the last resource of
one who found
appeals to reason and conscience powerless, and was met by
brute violence
and clamor.” The phrase which the apostle used is evidently
a proverbial
one; it must not be regarded as a mere passionate imprecation;
it is a last
solemn warning. With it
should be compared such passages as I Kings
2:32-33, 37; Ezekiel 3:18; 33:4; Matthew 23:35. Paul did not from
this time entirely give up preaching to the Jews, but he
gave up preaching
to those who lived at
Paul had recognized and borne responsibility for them as
their teacher;
but that responsibility he refused to bear any longer; he
cast it back
altogether on themselves.
in relation to the ancient
prophets, by Ezekiel (3:17-21; 33:1-19). The
prophet, or teacher, or
preacher, is:
Ø A man set in relation with others who is
one of them; who can speak to,
or influence, others.
Ø A man with a message to be given to
others. He is a recipient of Divine
truth for the
sake of others. He has a sphere and a message. Out of these
two things
comes his responsibility. For the time and occasion, he actually
takes upon
himself the responsibility of the souls of those to whom he is
sent, since their eternal well-being may be dependent on
his faithfulness in
the
delivery of his message. Illustrate that Jonah took upon himself the fate
of
from God, finds
that the secret of his power lies in the measure in which he
can take the
responsibility of his audience upon himself, and feel that his
testimony will
be a savor of “life unto life,” or of “death unto death.”
(II Corinthians
2:16) He can only be cleared of his responsibility
before
God in two
ways.
o
By
fully delivering his message.
o
By
the willful rejection of his message.
The burden on
the Christian preacher’s heart is the burden of
souls; and with
what an agony of feeling he sometimes would cast off the
burden, saying,
“Who
is sufficient for these things?” (ibid.) But what is
overwhelming
responsibility from one point of view is holy joy of service
from another
point of view. Who would not willingly stand with Christ,
and feel how “He
bare our infirmities and carried our sorrows”?
(Matthew
8:17) “It is enough for the servant
that he be as his Lord.”
(ibid. ch.
10:25)
not better to have the people
without the knowledge of the truth, if such
knowledge increases their
responsibility and final judgment? The answer is:
Ø
We must preach
the gospel, whatever may prove to be the issues of
ourwork.
Ø
Bearing
responsibilities, and lifting ourselves to meet them well, are
the conditions of moral
growth.
No man can reach a full manhood
save under the pressure of responsibilities.
Those of the hearer are:
Ø
To listen to the
teacher of Divine truth.
Ø
To recognize the
personal relations of the truth he hears.
Ø
To decide for himself
the acceptance or rejection of the message.
To bear all the
present and future consequences of WHATEVER
DECISION HE MAY
MAKE!
The he most painful thing about
the woe of lost souls will be the
conviction that they were
themselves to blame. “Their blood was upon
their own heads.” (I should think that the major self-reproach of the
individual separated from God throughout eternity will be “HOW
DID I
MISS THIS? - CY – 2018)
7 "And he departed thence, and entered into a
certain man's house, named
Justus, one
that worshipped God, whose house joined hard to the synagogue."
Went for
entered, Authorized Version; the house of a certain man for
a certain
man's house, Authorized Version; Titus Justus for Justus, Authorized Version
and Textus Receptus. Thence. Clearly from the synagogue, where he had been
preaching to the Jews, not from
appear to be a question here of where Paul lodged, but where he preached. Justus
had probably a large room, which he gave Paul the use of for his sabbath and other
meetings. As Howson truly says, he continued to "lodge" (μένειν - menein) with
to the house of Justus from the synagogue. So Renan, "Il enseigna desor-mais dans
la maison de Titius
Justus" (p. 216). One that worshipped God (σεβομένον τὸν Θεόν -
sebomenon ton Theon - one revering the God ); i.e. a Greek proselyte of the gate
(see ch.13:43, 50;
16:14; 17:4, 17, etc.) Cornelius
is called εὐσεβὴς καὶ φοβούμενος
τὸν Θεόν - eusebaes kai phoboumenos ton Theon - devout and fearing the God.
Whose house, etc. Either his proximity to the synagogue had led to his attending
there, or, being already a proselyte, he had taken a house hard by for the convenience
of attending. Joined hard; ῆν συνομοροῦσα - aen sunomorousa - was being adjacent,
found only here either in the New Testament or elsewhere.
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."
Ruler for
chief ruler, Authorized Version; (ἀρχισυνάγωγος
– archisunagogos –
chief of the
synagogue, as in ch. 13:15);
in for on, Authorized Version. Crispus
(a common Roman name) was one of the very few whom Paul himself baptized,
probably on account of his important position as ruler of the synagogue, as we
learn from I Corinthians 1:14. With all his house (compare ch. 16:33-34).
Many of the Corinthians; i.e. of the Greeks and Romans, who composed the
population of the city. It is seldom that we have the names of so many converts
preserved as we have of this Achaian mission. Besides Crispus and Gaius, we know
of Epaenetus and Stephanas, who would seem to have been converted together
(Romans 16:5; I Corinthians 16:15); and probably also Fortunatus and Achaicus
(ibid. v. 17). Gaius, from his name (Caius) and
his salutation to the Church at
was probably a Roman. Fortunatus and Achaicus also belonged, perhaps, to the
Roman colony. Here too were many heathen converts (I Corinthians 12:2),
though mostly of the lower rank (I Corinthians 1:26-29).
9 “Then spake the Lord to
Paul in the night by a vision, Be not afraid, but
speak, and hold not
thy peace:” And the Lord said unto for
then spake the
Lord to, Authorized Version. A vision (ὅραματος – horamatos - vision); literally,
a thing seen, but always used of a wonderful "sight:" Matthew 17:9 of the
Transfiguration, ch. 7:31 of the burning bush. But more commonly of a "vision,"
as in ch. 9:10, 12; 10:3, 17, 19; 11:5; 12:9; 16:9. So in the Septuagitn
(Genesis 46:2,
etc.). Paul received a similar gracious token of
the Lord's
watchful care of him soon after his conversion (ch. 22:17-21). He tells us
that then he was in an "ecstasy," or trance. The ἔκστασις - ekstasis – trance,
describing the mental condition of the person who sees an ὅραμα (vision).
10 “For I am with thee, and no man shall set on thee
to hurt thee: for I have
much people in this
city.” Harm for hurt, Authorized Version. I have much
people, etc. We may infer from this intimation from him who "knoweth them
that are His" (I Timothy 2:19), which led to Paul staying
on at
a year and six months (v. 11), that the shortness of his
stay at
the Lord had not much people there. For the encouraging promise of protection in
the midst of danger given to Paul by Christ in this vision, compare Jeremiah 1:17-19.
God’s Grace in Times of Depression (vs.
9-10)
The point of this gracious and comforting manifestation of
God to His
servant is that it came at a time of much perplexity,
anxiety, and
depression. It told of the Divine care of the earnest and
faithful apostle, and
gave him the restful assurance that, however men might
oppose and
trouble him, God accepted his
service, and would surely guard him from all
evil until his work in that city was complete. We may compare the
proverbial assurance which has often brought comfort to our
hearts, “Man
is immortal till his work is done.” It was one of the
marked peculiarities of
the Divine dealing with Paul, that at the great crises of
his life special
visions were granted to him. At the time of his conversion,
he had seen and
heard the Lord (ch. 9:4-6). When
in a trance at
the same voice and saw the same form (22:17). When on the
ship,
during the great storm, an angel form appeared to him with
a gracious and
assuring message (ch. 27:23-24).
When called to appear before his
judge, he seems to have had an unusual sense of Christ’s
nearness, for he
says, “Notwithstanding the Lord stood with me, and
strengthened me”
(II Timothy 4:17). And he gives a full account of his
remarkable
uplifting to see unspeakable things in II Corinthians
12:1-7. But all who
are so sensitively toned as to have such seasons of spiritual
elevation are
singularly liable to answering moods of depression. They
who can thus rise
high can also sink low; and Paul did but tell of actual and
painful
experiences when he said, “Without were fightings
and within were fears.”
(II Corinthians 7:5)
At
of success attended his preaching, but he seemed to make
more and worse enemies
than ever; he separated the Christian disciples from the
synagogue in the
hope of getting some quietness and peace, but the prejudiced
Jews of the
synagogue continued their persecutions, until Paul’s spirit
was well-nigh
broken, and he had almost made up his mind to leave
seek for other and more hopeful spheres. And yet he felt
that this would be
running away from his work, and forcing God’s providence,
seeing that no
directions for his removal from
at this period of anxiety and depression that the comforting message came
to him. Illustration of similar moods of feeling, in other
servants of God,
may be found in Elijah (I Kings 19:4-14); in Jeremiah (Jeremiah
1:6-8; 15:15-21);
and in John the Baptist’s sending from his prison to Jesus,
asking, “Art thou He
that should come, or do we look for another?” (Matthew
11:3)
Having this incident and its surrounding circumstances well
before us, we
may consider two things:
(1) what the
incident tells us of Paul; and
(2) what the
incident tells us of the Lord Jesus Christ.
It intimates:
Ø That
he suffered from bodily frailty. A burden of physical weakness
constantly
oppressed him and affected his spirits. Compare Richard Baxter
or Robert Hall,
men whose holy labors were a continual triumph of will
and of heart
over pain and weakness. Show the subtle connections between
bodily
conditions and apprehensions of Divine truth. It is most comforting
to be assured
that God “knoweth our frame, and remembereth
that we are
dust,” (Psalm 103:14)
Ø That
he was naturally of a most sensitive and nervous constitution, so
that he felt
everything most keenly. Such natures yearn for love with an
intense
passion, and they feel slights and unkindness, and seeming failure
and
unfaithfulness, in those they trust, with a passion equally intense. They
have altogether
higher joys than most men can know, but they have
answering
sorrows deeper than most men can sound. To such natures
alone can
spiritual visions come: they gain the truth by power of insight;
and, often at
the cost of extreme personal suffering and distress, they
become the
great thought-leaders and teachers of the age. Such men are
amongst us
still, and they need the tenderest consideration and
sympathy.
They will
reward us by thoughts and views of Christ and of truth such as
never can be
won by mere study. Their love and faith alone can sound the
deep things of God. (I
think of one Marion Duncan – CY – 2018)
CHRIST.
Ø The first thing is the assurance it gives
of Christ’s
actual presence with
His
servants. He may not always be felt, BUT
HE IS ALWAYS PRESENT!
Ø He is never failing in His gracious and
tender interest in their doings, and
in
them.
Ø He is ready to make manifestations of Himself,
and of His will, to His
servants,
in exact adaptation to their needs.
Ø He may show His nearness, and assure His
servants of His sympathy and
help in unique
ways. The point of all our Lord’s manifestations to His
people is the
need for keeping up in their souls the conviction that HE IS
REALLY
WITH THEM! All comfort, strength, and security for
Christian
workers come
with this conviction. So Paul elsewhere declares, “I can do all
things
through Christ that strengtheneth me.” (Philippians 4:13)
We may learn:
o
That
times of depression are no unusual experience for God’s people.
o
That they may even come in the very midst
of our work.
o
That
they are under the gracious watching of the Master whom we
serve.
o
And
that they are only the sides of weakness that belong to natures
endowed
with special capacities for special work.
11 “And he continued there a year and six months, teaching the word of God
among them.” Dwelt for continued, Authorized Version. Dwelt; literally, sat down,
as ch. 13:14, etc., and hence to "remain quietly" (Luke 24:49). A year and six
months. It is not clear whether these eighteen months are to be measured to the end
of Paul's stay at
The force of ἐκάθισεν – ekathisen – he is seated - as indicating a quiet, undisturbed
abode, and calls special attention to the ἔτι – eti – still - of v. 18, as showing that the
"many days" there mentioned were additional to the year and a half of v. 11. The
only longer residence we know of was that of three years at
Truth Before the Citadel (vs. 1-11)
When the apostle of Jesus Christ confronted the heathenism
of
may say that, in his person, Divine truth was opening its
attack on the very
citadel of sin; such was its “abysmal profligacy,” its
intemperance, its
dishonesty, its superstition. In the brief account we have
of Paul’s work in
this city we are reminded:
THE DEPRAVITY IT ENCOUNTERS. (v. 3.) At such a city as
righteousness should be, in all
respects, above reproach. There must not be
the shadow of suspicion of
self-seeking upon him; he must show himself,
and be seen to be, the
disinterested, missionary he was. Therefore he
worked away with his own hands,
laboriously maintaining himself all the
while that he was laboring in
spiritual fields (see I Corinthians 9:15-18).
This is the spirit in which it
becomes all earnest men to act. We should
give ourselves trouble, we
should deny ourselves pleasure, according to the
necessities of the case before
us. Though “free from all,” we should
become “the
servants of all, that we may gain the more” (ibid. v. 19).
There are circumstances in which we are
perfectly justified in using
our liberty; there are others in
which we are constrained to forgo our
freedom, and impose hardships on
ourselves, that we may gain those
whom, otherwise, we should not
win.
CAN BRING THEM, WE
When Silas and Timotheus rejoined Paul at
“earnestly occupied in
discoursing;” “he was being constrained by the
Word;” he was striving with his whole strength to convince the
Jews that
Jesus was the Christ. But his
most zealous efforts were all unavailing, His
opponents resisted his
arguments; they opposed him and blasphemed his
Lord. Then he turned,
sorrowfully and indignantly, away from them, and
gave himself to the work of God
among the Gentiles (v. 6). This was not
more sensible and obligatory
then than it is now. If we have been laboring
devotedly, prayerfully,
patiently, among certain men, and they
determinately reject our
message, it is both foolish and wrong of us
to
waste our resources there; we must pass on
to others who may welcome
our word as the truth of God.
WITHOUT DIVINE
ENCOURAGEMENT. He granted Paul:
Ø
the joy of spiritual
success (v. 8); also
Ø
the assurance of His
protecting care (vs. 9-10).
The exact measure of his success
we do not know, but it was probably
considerable; the Church at
paid it great attention, and
spent on it much strength in after years. The
vision which the Savior granted
was supernatural, and of a kind which we
do not expect him to repeat
continually. But we may confidently reckon
that, if we are found faithful
by our Master, we shall have:
Ø A good measure of success in our work. Earnest Christian effort rarely,
if ever, fails.
We may, indeed, be ill adapted to the special work we have
undertaken, and
then we must pass on to other fields; but if we are in our
right place, we
shall assuredly have some increase for our toil: “In due
season
we shall reap if we faint not.” (Galatians 6:9)
Ø The inspiration which comes direct from
God. Christ will come
to us,
not in such
vision as that He granted Paul, but He will visit us; be will
vouchsafe to us
those renewing influences of His Holy Spirit, which will
make us:
o
wilting to endure
what we may have to suffer;
o
willing to wait
His time for sending the harvest;
o
strong to speak His truth in His Name and in His Spirit.
The Complement to Human Uncertainty Found in
Divine Fidelity
(vs. 9-11)
It must be supposed either that the omniscient eye saw some
signs of
failing in Paul, or else that the greatness of the work and
the severity of the
trials before him were judged by Divine compassion to ask
some special
help. Notice, therefore, how true it is that:
LIABLE TO SOME UNCERTAINTY. No reference is here made to the
fickleness that owns to no real
devotion, nor ever sprang from depth of
root. We are to note that the longest human perseverance may
yet break,
the stoutest human heart may
have its weaker moments, during which
irretrievable damage may be
done to its cause and discredit to itself, and
the warmest devotion may under
certain circumstances cool.
Ø Exceeding weariness of the flesh may
overcome, some unexpected hour,
the truest
human devotion, if it get left as it were just a moment to itself.
Ø An exceedingly baffled state of the mind
and of faith may throw that
determined
human devotion. The vicissitude of the world, the Divine
conduct of its
history, and, not the least, the Divine conduct of the grand
forces of
Christianity, when they seem awhile to halt or to be mocked by
their own
professed friends into discredit, — these often offer to baffle
each deepest
thinker, each most observant reflector.
Ø The exceeding keenness of the soul’s own
peculiar disappointment,
when the beauty
and the persuasiveness and the unchallengeable merit of
Christ do
nevertheless count, to all present appearance, for nothing before
the brute force
of the powers of evil, — this threatens the patience of
human devotion.
interposition rests on
three very thoughts of mercy. They are:
Ø The Divine attention to “all and each,” and of the most secret
heart
and need of
each.
Ø The Divine sympathy. This is one of the great ultimate facts
of a risen,
ascended, glorified
Savior, who had been once with us, and who still
shares, high
aloft as He, is our nature.
Ø The Divine practical methods of rescue in
the hour of danger a provision
against its
over-storming rage. Among such methods may be ranked:
o
Divine
suggestions. These
are angels of angels oftentimes to the
depressed, the
doubting, the darkened, yet the loving and true of heart
— they are like
nothing, more than those rays of light, which are the
brighter arid
more exactly defined for the darkness of the clouds past
which they
travel.
o
The
triumph of a quickened faith. Surely this is “the
gift of God.” If
faith itself be
so, the brightest flashings forth of the very pride of faith,
if it be
possible to say so, might be yet more inscribed the gifts of God
— so opportune,
so enlightening, so banishing to doubting darkness
and to darkest
doubting. There is a moment when perfection is to the
fragrance of
blossom, the color of flower, the ripeness of fruit, the
light on the
landscape, and there are moments when Faith knows and
does her very
best. And it is at such moments that God “restores the
soul” of His servant. The
miracle of vision and dream is nothing more
pronounced,
more certain, more conclusive, to conviction than these
triumphal
moments, when faith is in its pride and glory, and achieves
its best.
o
The
direct promise (Psalm 91:1, 3-6, 11-12, 14-15; 23:4; 73:23).
The promise
made to Paul in this vision gathers round the center that
had drawn
already, then, ages and generations round it; and how
many more by
this time! “I am with thee.” And that central promise
is good for all
bearings of it, “Greater is He that is in you, than he
that
is in the world” (I
John 4:4). It holds from such a statement of
fact as this,
to the immortal Christian charter-promise, “Lo, I am with
you
always, even to the end of the world!” (Matthew
28:20) The
direct promise,
in the midst of our human
uncertainty and unsteadiness
of performance,
is:
ü clear,
ü exact,
ü steady,
and
ü certain.
Resting our
faith, it feeds hope, and draws closer and closer the
bands of love.
o
The
conviction of there being, in spite of all appearances, a large
harvest to be
gathered. The true servant, after all, loves work, and
loves his
Master’s work, and must remember that he is neither the
Master nor
gifted with Master’s sight and knowledge. And with
what fresh
readiness has he not infrequently resumed toil, when
amid all things
that look against himself and his toil, he hears, or
seems to hear,
the authoritative assurance of the Master, “For I have
much
people in this city,”
though at present they “wander as sheep
having
no shepherd”!
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,”
But for and, Authorized Version; proconsul for the deputy, Authorized Version;
with one accord rose up for made insurrection with one accord, Authorized Version;
before for to, Authorized Version. Gallio. Marcus Annaeus Novatus took the name
of Lucius Junius Annaeus Gallio, on account of his adoption by L. Junius Gallio.
He was the elder brother of Seneca, and a man of ability, and of a most amiable
temper and disposition. His brother Seneca said that he had not a fault, and that
everybody loved him. He was called "Dulcis Gallio" by Statius. It is unfortunately
not known exactly in what year Gallio became either Consul or Proconsul of Achaia.
Had it been known, it would have been invaluable for fixing the chronology of Paul's
life. Lewin puts it (his proconsulate) in the year A.D. 53, and so does Renan; Howson,
between A.D. 52 and A.D. 54. The circumstantial evidence from secular writers
corroborating Luke's account is exceedingly curious. There is no account extant
either of his consulate or of his proconsulate of Achaia. But Pithy, speaking of the
medicinal effect of a sea-voyage on persons in consumption, gives as an example,
"as I remember was the case with Annaeus Gallio after his consulate," and seems
to imply that he went to
suit very well his going there from his government in Achaia (Pliny, 'Nat. Hist.,'
31. cap. 6:33). And that his proconsulate was in Achaia is corroborated by a
chance quotation in Seneca's Epistle 104, of a saying of "my lord Gallio, when
he had a fever in Achaia and immediately went on board ship," where the phrase
"domini met," applied to his own brother, seems also to indicate his high rank.
Profane history also shuts up the probable date of Gallio's proconsulate between
the year A.D. 49 and the year A.D. 65 or 66, in which he died. There is a diversity
of accounts as to his death. Ernesti, in his note on Tacitus, 'Auual.,' 15. 73, where
Tacitus speaks of him as frightened at the death of his brother Seneca, and a
suppliant for his own life, says, "quem Nero post interfecit," and refers to Dion
Cassius, 58,18, and Eusebius. But Dion is there speaking of Junius Gallio in the
reign of Tiberius, not of our Gallio at all; though afterwards, speaking of the death
of Seneca, he says, "and his brothers also were killed after him "(62, 25). As for
Eusebius, the passage quoted is not found in the Greek or Armenian copies of the
'Chronicon,' but only in the Latin of Jerome. But, as Scaliger points out, there is
a manifest blunder here, because the 'Chronicon ' places the death of Gallio
two years before that of Seneca, whereas we know from Tacitus that Gallio was
alive after his brother's death. Moreover, the description "egregius declamator"
clearly applies to Junius Gallio the rhetorician, and not to Gallio his adopted son.
Though, therefore, Renan says, "Comme son frere il eut l'honneur sous Neron
d'expier
par, la mort sa distinction et son honnetete" ('
give due weight to the silence of Tacitus, it is very doubtful whether he
died a violent death at all. Luke, as usual, is most accurate in calling him proconsul.
Achaia had been recently made a
senatorial province by Claudius. For ἀνθύπατος –
anthupatos – being procounsul - see ch.13:7-8, 12; 19:38. The verb occurs only
here in the New Testament. The term deputy was adopted in the Authorized
Version doubtless from that being the title of the Viceroy of Ireland, and other
officers who exercise a deputed authority, just as the proconsul was in the place
of the consul. Rose up against; κατεπέστησαν – katepestaesan – assaulted - one
of Luke's peculiar words, found neither in the New Testament nor in the Septuagint,
nor in classical writers (Steph., 'Thesaur.'). The judgment seat (see note to v. 12).
13 “Saying, This fellow persuadeth men to worship God
contrary to the law.”
Man for fellow, Authorized Version. The Authorized Version was intended to
express the contemptuous feeling often implied in οϋτος – houtos – this
man –
(Luke 23:2; Matthew 12:24; ch. 5:28, etc.). Contrary to the Law; meaning, as it
naturally would in the mouth of a Jew, the Law of Moses. Hence Gallio's answer
in v. 15, "If it be a question... of your Law, look ye to it." The very phrase, to
"worship God," had a technical sense (see above, v. 7). Paul, they said, professed
to make proselytes, and encouraged them to break the Law.
14 “And when Paul was now about to open his
mouth, Gallio said unto the
Jews, If it were a
matter of wrong or wicked lewdness, O ye Jews, reason
would that I should bear with you:” But for and, Authorized Version;
about for now about, Authorized Version; if indeed for if, Authorized Version;
of wicked villainy for wicked lewdness, Authorized Version. The Greek
ῤᾳδιούργημα – radiourgaema – knavery;
unprincipled; untrustworthy; dishonest –
occurs only here in the New Testament or elsewhere; ῤᾳδιουργία, which is not
uncommon in Greek writers, occurs in ch.13:10.
15 “But if it be a question of words and names, and of your law, look ye to it;
for I will be no
judge of such matters.” They are questions about
for it be a
question of, Authorized Version and Textus Receptus; your own for of your,
Authorized Version, an unnecessary change; look to it yourselves for look ye to it,
Authorized Version; I am not minded to be a for for I will be no, Authorized
Version and Textus Receptus; these for such, Authorized Version.
16 “And he drave them
from the judgment seat.” And he drave
them; ἀπήλασεν –
apaelasen – he drives away, found only here in the New Testament or Septuagint.
But it is used by Demosthenes and Plutarch in exactly the same connection: ἀπὸ
τοῦ συνεδρίου ἀπὸ τοῦ βήματος (Demosthenes, 1373,12; Plutarch, ' Marcell.,'
p. 410, in Schleusner). It implies the ignominious dismissal of the case, without
its being even tried. The
judgment seat (βῆματος – baematos – the platform;
the proconsular place of judgment. The βῆμα (here and ver. 12) was properly
the "raised space," or "tribune," on which, in the case of a consul, proconsul,
or praetor, the sella curulis was placed on which he sat and gave judgment.
It was usually a kind of apse to the basilica. In Matthew 27:19; John 19:13,
and, indeed, here and elsewhere, it seems to be used, generally, for the
judgment-seat itself (see ch. 25:10).
17 “Then all the Greeks took Sosthenes,
the chief ruler of the synagogue, and
beat him
before the judgment seat. And Gallio cared for none
of those things.”
And they all laid hold on for then all the Greeks took, Authorized Version and
Textus Receptus; ruler for chief ruler, Authorized Version, as v. 8. The Received
Text has far more manuscript support than either the Textus Receptus
or another reading, which has "Jews" instead of "Greeks." All means all the crowd
of bystanders and lookers-on, mostly, no doubt, Greeks. The Jews, always unpopular,
would be sure to have the Corinthian rabble against them as soon as the proconsul
drove them from the judgment seat. Sosthenes. There is no probability whatever
that he is the same person as the Sosthenes of I Corinthians 1:1. The name was
very common. He appears to have succeeded Crispus as ruler of the synagogue,
and would be likely, therefore, to be especially hostile to Paul.
Paul at
Ø
Its humble and self-denying beginning. (vs. 1-4.).
o
He
came to
Often is the
gospel more gladly received in such places than in the
haunts of
learning and the strongholds of philosophy. The rejected
of
will write
by-and-by, “Ye were thieves,
robbers,” etc.; “but ye are
washed,
ye are sanctified,”etc. (I Corinthians 6:11) Yet to conquer
these hearts,
danger and self-denial must be undergone.
o
Paul
works to earn his bread while he is teaching. It was a wholesome
custom
practiced and taught by eminent rabbis; probably enough by
Gamaliel,
at whose feet Paul had sat. Christ was the carpenter’s Son,”
and the
apostles fishers. Happy he who can afford to prove his entire
disinterestedness
as a teacher of the truth, and so silence that gainsaying
of the
ungrateful and the miserly, who object to the gospel and its
preaching
solely on account of its cost, If his example cannot be exactly
followed in the
present day, at least it may be taken as a rebuke to the
pride of office
in the teacher; and to unspiritual luxury and idleness
in general. Also as an encouragement to the
honest, craftsman; every
honorable
calling is well-pleasing to God. Act well your part; there
all the honor
lies.” Again, willingness to work is one of the best
passports
everywhere. “Waiters on
the ways of
good
pious Jews came
to
apostle. God
“seldom smites with both hands.” He is a good Worker,
but he loves to
be helped;” so old proverbs say.
o
His sabbath employment. “Every sabbath.”
Unwearied zeal
characterizes
him. Faithful in that which is least, he is faithful in
that which
is much. The week-day work and the sabbath
consecration
help one another.
Work makes the sacred rest sweet; and the sacred
rest gives new energy for work.
Ø Courageous progress. (vs. 5-8.) When Timothy and Silas came, Paul,
instead of
throwing the work upon their shoulders, only redoubles his
activity. How
useful and how happy “the tie that binds” men’s hearts in
Christian love
and work (Philippians 2:22)! He continues to witness to
the Jews that
Jesus is the Messiah. The previous work in the synagogue
had probably
been preparatory. But the love of Christ constrains him, and
he cannot keep
back the main matter of his message, certain as it is to
awaken violent
opposition. Opposition and blasphemy break out; but the
constancy of
the servant of Christ is the more illustrated. There is no
paltering, no
drawing back, no compromise. “Your blood be on your
heads!” Thus he clears himself from complicity in
the guilt of their spiritual
suicide. But before any can venture to imitate
Paul’s example in this, let
them see
whether they have done all in their power to raise and save, like
the apostle.
Driven from the public place of meeting, he goes into the
private house
of Justus; rejected by Jews, he turns to the heathen. The
conversion of Crispus rewards his efforts. Not “many” wise are called
(I Corinthians
1:26). At the same time, there are exceptions. Paul goes
out by the
front door of the synagogue, so to speak, to find his way in
again by the
back.
Ø The
blessed result.
(vs. 9-11.) The Divine
voice came, saying, “Fear
not!
speak, and be not silent!” Times of weakness and discouragement and
self-conflict
are for all. The mightiest spirits know the deepest dejection,
Recall Abraham
before Abimelech, Moses in the desert, psalmists of
the
Captivity, and
prophets, Elijah under the juniper, John in prison, Jesus in
because I am so
cheerful in my outward walk that I tread on roses, but
God knows how
it stands with me.” But saith the voice: “I am with thee;
none
shall set upon thee to hurt thee; much people have I in this city.” “I
am
with thee:” a word of
might, that each and all in every humble or
important path
of duty may lay to heart, and go forward with his work,
clear in speech
and strong in action. “I have much people
in this city:” the
seed and the
leaven of the Word works with secret
might when we observe
it not;
sleeping echoes waiting to be roused; seven thousand hidden ones
who have not
bowed the knee to Baal. (I Kings 19:18)
prayer, patience, confidence in
God, diligent toil. These are the means by
which the work of God is
furthered. But the incidents that followed teach
that men must suffer for their
work, and that all true work involves its
cross. The world is the world
still; and offences must come.
Ø The
charge against Paul. “He
persuades the people to worship God
contrary
to the Law.” How easily do men persuade themselves that what is
against their
own pleasures is contrary to God’s Law! It is nothing new
that those who are most given to error in
religion are most ready to accuse
others of heresy.
Ø The conduct of Gallio. He referred disputes about the Jewish Law to the
Jews
themselves. It is wise that magistrates should not pass judgment in
matters of
religion which they do not understand. But it is not well if
magistrates are
indifferent to religion, its genuine reality, and fail to protect
sincere
believers in the enjoyment of their religious belief. Gallio
is a fine
example of
moderation, putting to shame the bloodthirsty spirit which has
so often
prevailed in the Christian Church. But it is an abuse if the example
be used as a
plea for indifference. Gallio, who was cold to
religious
sympathy, would
consent to see a man’s civil rights injured. Gallio,
on the
whole, is a
mixed example. Let us say that the duty of a Christian judge is:
o
to
have a conscience and a religion of his own;
o
not
to intermeddle in the affairs of conscience of others;
o
to
protect men against violence, of whatever faith they may be.
The Testimony (vs. 4-17)
The kernel of the gospel is the truth that Jesus was the
Christ. He was the
Person spoken of by all the prophets as to come. Jesus of
Nazareth, the son
of Mary, born in the reign of Augustus Caesar, and
crucified in that of
Tiberius; known to His contemporaries in Judaea and
and a Prophet, known to later ages by the Gospels which
record His life
and death and resurrection from the dead; is God’s Christ. He came into
the world, in accordance with the eternal purpose of God,
to be the
Teacher, the
Savior, the Judge, the Lord, the King of the whole earth, the
Head of the
human race. He fulfilled in his own
person all the predictions
of the prophets; He accomplished by His work all that God
had in store for
the redemption of the sons of men. Whatever the Holy
Ghost spoke of the
Godhead, of the priesthood, of the sacrifice, of the
reign, of the glorious
The truth, therefore, that Jesus was the Christ is the
kernel of the whole gospel.
But further, this is either a fact or it is not a fact.
There is no cloudland of
uncertain existence, no matter of doubtful disputation or
of fluctuating
opinion. Those who have told us these things are witnesses
of what they
knew, not disputers about what they thought. What they have
delivered to
us is their testimony. We must either accept it as
true or reject it as false. It
has met with both treatments in the world, and, whether
believed or
disbelieved, has been a potent factor in men’s behavior. When believed, it
has made the kind of man that Paul was, the kind of men
and women that
meek, kind, unselfish, self-denying, laboring for the
good of others rather
than for their own gain; with affections set on heavenly
more than on
earthly things; conscientious, true, faithful to their word; to be
trusted and
relied upon; great benefactors to their race, full of
love to mankind. When
disbelieved, it has not
simply been set aside as a thing unworthy of credit,
but it has set in action
the most malignant passions in the human breast.
Envy and jealousy, hatred and malice, have blazed up in all their fury
against the authors and abettors of this testimony. You would think,
judging by the fierce rage of the opponents, that there could
not be a
greater crime against humanity than to teach men to
love God, to abstain
from all evil, and to live in peace and good will towards
one another.
Judging by the rage of the opponents, you would think that a
greater
wrong could not be done to men than to tell them of life and rest
and
happiness in the eternal reach beyond the grave, as encouragements to
patient well doing on this side the grave. Jews and
heathens, so unlike one
another in everything else, were exactly alike in their
reception of this
testimony. The Jews blasphemed and cursed and persecuted,
and brought
for punishment before the Roman tribunals those who gave
testimony for
Christ; the heathen,
tolerant of every form of idolatry,
(today, Progressive
thinkers claim the same until the
subject of CHRISTIANITY comes up
and then hell’s door of wrath is opened up on the cursed figures – CY –
2018), let loose fire and
sword and wild beast against the harmless
disciples
of the Lord
Jesus. The accomplished philosopher, Marcus Aurelius, gave
Justin Martyr to the executioner and Polycarp to the flames, with as little scruple
as Nero tortured his
Christian subjects at
for the pestilential superstition of the Christian was as
bitter as the scurrilous
wit of Lucian. In our own day many
tongues are let loose against the
testimony. New
philosophers, new exponents of the physical laws by which
the world consists, new pretenders to superior wisdom and wider
intelligence in the various departments of human knowledge,
however
differing among themselves in the fundamental principles of
their several
schemes, agree in the scornful rejection of “the testimony of Jesus Christ.”
The Church meanwhile pursues her unwavering course. She holds in her
hand THE LAMP OF THAT
TRUTH which she did not invent, but which she
received from God. That lamp sheds forth its HEAVENLY LIGHT whether
men receive it or
whether they shut it out from their hearts AND
IN DARKNESS! For that truth the Church is ready now, as she
ever was, to
endure the scorn and hatred of mankind or to suffer
imprisonment and
death. Her office is TO TESTIFY THAT JESUS IS THE CHRIST! By the
grace of God she will continue that testimony until the
Lord comes, and her
witness to the absent is swallowed up in her adoration of
the present, in visible
power and glory.
Fanaticism, Pride, Calmness, Short-Sightedness (vs. 12-17)
not understand that Paul was not
against the Law, but only against their
interpretation of it; that
Christianity was not so much the abrogation as the
fulfillment of
the Law, its
reinstitution in another and a better form, the one
and only thing which could
perpetuate and immortalize it. They regarded
the apostle as a renegade, as an
iconoclast, as a traitor; their opposition
became hatred; their hatred grew
into murderous passion; their passion
seized on the earliest
opportunity to compass his imprisonment or death.
We see in every act the
attitude, we hear in every word the tone, of bitter
and even furious fanaticism, as
they hale Paul before the proconsul and
exclaim, “This fellow persuadeth
men to worship God contrary to the
Law.” This fierceness on their part was characteristic of them;
it was of a
piece with the rest of their
national behavior before and after that time. It
was not unlike the fanaticism of
other nations, though it was more violent
than that which is commonly
displayed. All companies of men are liable to
be carried away with passion
which they are unable to control at the
moment, but which they
afterwards regret. Far better than this is:
(v. 14). We are not told by the
historian what was his demeanor. There
was no need to tell us. It may
be assumed, without the smallest shade of
uncertainty, that the “prisoner
at the bar” was unmoved by the violence of
the mob, and untroubled by the
power of the magistrate. His quietness of
soul did not proceed from his
consciousness of strength, his assurance that
he could make out his case
against his accusers; it arose
entirely from a
sense that he
stood at that bar as “the
prisoner of the Lord,” there for
conscience’ sake; and also from
the sense that One stood by him who
would not fail him, who would
certainly redeem His word (v. 10),
beneath the shelter of whose
care he was safe from Jewish spite and
Roman power. “The Name of the
Lord is a strong tower: the righteous
runneth into it, and is safe” (Proverbs 18:10). What time we have
reason to be afraid, we will
trust in Him (Psalm 56:3 – one of the favorite
verses of my mother-in-law. Ruth
Cathcart - CY - 2018).
intense Roman pride breathing in
every line of this passage. Gallio
considered any contention
respecting Jewish laws or customs a matter of
utter unimportance. Anything
outside the circle of Roman citizenship was
beneath the regard of such men
as he was. And what if certain Greeks
vented their wrath on a
despicable Jew! Was that to trouble him? We see a
haughty disdain on that Roman
brow; we hear a contemptuous scorn in
those magisterial tones; we
perceive a lofty derision in that swift dismissal,
in that absolute unconcern. This
was the pride that was born of power and
of authority. But, however it may have resulted, here, in impartiality
and
justice, it is not a lovely nor
a worthy feature of human character. We are
all of us too near one another
in proneness to error and liability to
overthrow and disaster, to make
it right or wise to take such a tone.
Human pride is:
Ø
always based, in
part, on error; it is
Ø
always on the way to
ruin.
scene imagine that they were
playing a part on which posterity would
always look with interest! How
little did Gallio suppose that he would be
known to the end of time by
reason of his association with that Jewish
prisoner whom he contemptuously
dismissed from his presence (see
Farrar’s ‘Life of St. Paul,’
vol. 1. pp. 572, 573)! How imperfectly we
measure the importance of the
scenes through which we pass, of the
actions we perform, of the men
with whom we have to do! Let us act
rightly, kindly, graciously at
all times and toward all people. Who can tell
whether we may not be
rendering a service to some chosen ambassador of
Christ, or lending a helpful
hand in some incident on which the gravest
issues may hang, or supplying
the one link that is wanted in a chain which
connects earth with heaven? (Having the opportunity to teach school for
thirty-four years, I have often
thought, had I been farsighted, I could have
treated everyone with whom I
came in contact, with love and kindness.
One never knows who he is
dealing with and that someday they may be
your boss. CY – 2018)
They who are conscientious and kind in
humblest matters will be
surprised one day to find:
Ø
what excellent things
they have done;
Ø
what valuable
commendation they have earned;
Ø
what large rewards
await them (Matthew 25:21, 37-40).
A Novel Instance of Retribution (vs. 12-17)
The common sense of the unlearned has much more mercy than
the
refinement of the theologian, and the straightforwardness of
a heathen will
show to more advantage than the crookedness and narrowness
of a man
better known for professing than for practicing religion.
We have here a
noteworthy instance of some who, would-be punishers of
another, succeed
in letting themselves only in for punishment. And this just
consummation in
this case was due exclusively to the ready perception and
blunt,
uncompromising action of one who evidently had no
inclination to lend
himself as the tool of iniquitous bigotry and persecution.
When it is said,
indeed (v. 17), that “Gallio cared
for none of these things,” it is possible
that, in strict justice, he ought to have cared for so much
of them as
concerned the lynch law, which, in the very presence of the
“judgment seat,”
the multitude of the Greeks inflicted upon Sosthenes, the ruler of the
synagogue. Obviously, however, the Greeks were not
exceeding the
unwritten law or custom of
may be sufficiently accounted for by this consideration.
Notice:
AGAINST ONE UNBEFRIENDED MAN, IN A RELIGIOUS MATTER
AND BEFORE A FOREIGN COURT. If their perverted animosity of
mind did not see the anomaly,
the unperverted, unwarped
mind of Gallio
saw it promptly, and felt it
decisively.
THEREUPON OF THE CASE.
Ø
The facts of the
accusers are not true — scarcely to the letter, not at
all to the spirit.
Ø
If they had been so,
it is not this which was likely to give the Jew
cause of complaint. The
Greek of Corinth might possibly have had
some pretence for bringing
the matter into prominence, but not the
Jew. And Gallio saw through it at once.
JUDGES, EXEMPTED FROM THE NECESSITY OF DEFENDING
HIMSELF, THOUGH QUITE PREPARED TO DO SO, AND
REMITTED TO HIS WORK, FREER AND SAFER TO DO IT THAN
EVER.
UNJUSTIFIABLENESS OF THEIR CONTENTION, BEING
BROUGHT TO THAT COURT, PROVED OUT OF THEIR OWN
MOUTH.
SUMMARILY PUNISHED HIMSELF, HIS INIQUITY RETURNING
UPON HIS OWN PATE, AND THAT BY THE DEED, NOT OF HIM
WHOM HE HAD DONE HIS BEST TO INJURE, BUT BY THE
SPONTANEOUS CONCERT OF OTHERS. And every stage of these
events spoke to the retributive
observation of One who “is angry with the
wicked every day” (Psalm 7:11), let them be who they may, and their
pretences what they may. And
every step also spoke the observing and
sympathizing care of Christ for
one to whom He had just made the promise,
“No man shall set on thee to hurt thee; I am with thee.”
How happy are
all they who
serve Him
with all their might, in that they may trust Him with
all their heart!
Gallio’s Indifference
(vs. 12-17)
It is a singular thing that altogether unworthy ideas
should have been
associated in Christian minds with this man Gallio. He is known to have
been the brother of Seneca, and a man of singular
amiability of character.
“Seneca dedicated to him two treatises on Anger and the
Blessed Life; and
the kindliness of his nature made him a general favorite.
He was
everybody’s ‘Dulcis Gallio,’ was praised by his brother for his
disinterestedness and calmness of temper, as one who was
loved much
even by those who had but little capacity for loving.’
“F.W. Robertson
remarks on the expression, “Gallio
cared for none of those things;” “that is,
he took no notice of them, he would not interfere. He was,
perhaps, even
glad that a kind of wild, irregular justice was
administered to one
Sosthenes, who had been foremost in bringing an unjust charge. So
that
instead of Gallio being, as
commentators make him, a sort of type of
religious lukewarmness, he is
really a specimen of an upright Roman
magistrate.” But a careful judgment of the incidents which
bring Gallio
before us leaves the impression that the general idea of
his character is in
great measure the correct one; his easy-going gentleness
was only too
likely to lead him to connive at wrong-doings, and fail
adequately to punish
wrong-doers. From the narrative we may learn such things as
these:
we often meet with difficulties
which are made by treating trifling matters
seriously.
Ø Certain forms of opposition to Christian
truth are best “left alone.” They
grow into
importance by being treated as if they were serious.
Ø Officious and intermeddling persons are
best treated with a quiet scorn;
by making much
of them utterly incompetent persona are lifted into
positions for
which they are wholly unfitted. In the practical relations of
society and of
the Church there is a mission for burnout, satire, and even
scorn; and in
the use of such weapons we have the example of Paul.
But it is
manifest that such weapons are
dangerous, and may only be
used
with due caution
and reserve.
WITH CONTEMPT. The disputes
and contentions which arise in religious
communities seldom bear relation
to principle; they usually come from
petty
misunderstandings, or aroused personal feeling. Mischief comes by
fostering them, giving them
importance, and letting them develop their evil
influence. There is often
needed, in religious associations, the strong firm
ruler who, like Gallio, will refuse to hear miserable contentions about
words and names, or to heed the
reports of slanderers and backbiters. It is
seldom found possible to heal
religious quarrels, and it is practically wiser
to treat them as we treat
spreading diseases — stamp them out, by the
refusal to recognize them. Let
them die out; and this they will surely do if
we take care not to fan the
flame.
NEVER BE SET ASIDE WITH CONTEMPT. Whoever may present
them, under whatever
circumstances they may be presented, they demand
our attention, our calm, careful
consideration. Nothing of truth
may we
leave alone,
whether it be old truth set
before us with a new vividness and
force, or new truth which is apparently opposed
to all our prejudices. All
truth comes to us with a “Thus saith
the Lord;” and, as God’s voice to us,
we dare not be indifferent, much less
may we be contemptuous. Show
what truths and duties may come
before us; apply especially to the gospel
offer; press the demand for
immediate attention on this ground, “It is not a
vain thing for you; IT
IS FOR YOUR LIFE!
18 “And Paul after this tarried there
yet a good while, and then took his leave
of the brethren, and
sailed thence into
having shorn his
head in Cenchrea: for he had a vow.” Having tarried after this
yet many days for after this tarried there yet a good while, and then,. Authorized
Version; for for into, Authorized Version; Cenchreae for Cenchrea, Authorized
Version. Took his leave; ἀποταξάμενος – apotaxamenos – taking leave, here and again
in v. 21. This is a somewhat peculiar use of the word, which occurs also in Luke 9:61
and II Corinthians 2:13 (see too Mark 6:46). It is used in the same sense in Josephus
('
(Luke 14:23). Of the six times it occurs in the New Testament, four are in Luke's
writings and one in Paul's. With
him Priscilla and
in Cenchreae, etc. There is great diversity of opinion as to whether it was Paul or
contrary to the order in v. 2 and in v. 26 (where, however, the Received Text reads
"Priscilla and
κ.τ.λ. – keiramenos k.t.l. – being
shorn etc., to refer to
Howson takes the same view. But this is a very weak argument, refuted at once
by Romans 16:3 and II Timothy 4:19, as well as by the whole run of the passage,
in which Paul is throughout the person spoken of; or, as Alford puts it, in the
consecutive narrative from v. 18 to v. 25, there are nine aorist participles, of
which eight apply to Paul, as the subject of the section, making it scarcely
doubtful that the ninth applies to him likewise. Moreover, there is no conceivable
reason why the vow should be mentioned if it was taken by
still more conclusive, the person who went to
one who had the vow, not the person who stayed behind, i.e.
nobody would ever have thought of making
for the thought that there is an incongruity with Paul's character in his making a
vow of that kind. But we must take what
we find in Scripture, and not force it to
speak our own thoughts. As regards the nature of the vow, it is not quite clear what
it was. It was not the simple Nazaritic vow described in Numbers 6:18-21; nor is the
word here used by Luke (κειράμενος) the one which is there and elsewhere employed
by the Septuagint, and by Luke himself in ch. 21:24, of that final shaving of the hair
of the Nazarite for the purpose of
offering it at the door of the tabernacle (ξυράω –
xurao - shave). It seems rather to have been of the nature of that vow which
Josephus speaks of as customary for persons in any affliction, viz. to make a vow
that, for thirty days previous to that on which they intend to offer sacrifice, they
will abstain from wine and will shave off (ξυρήσασθαι – xuraesasthai) their hair,
adding that Bernice was now at
Jud.,' it. 15:1). But it further appears, from certain passages in the Mishna, that,
if any one had a Nazarite vow upon
him outside the limits of the
could not fulfill such vow till he was come to the Holy
Land, to
was allowable in such case to cut his hair short (κείρεσθαι τὴν
κεφαλήν – keiresthai
taen kephalaen – having shorn his head), and as some say to take it with him to
shaved his head (ξυρήσασθαι). It would seem, therefore, that either in a severe
illness or under some great danger (ἀνάγκη – anagkae - necessity) Paul had made
such a vow; that he had been unwilling to cut his hair short
at
was thrown so much into the society of Greeks, and therefore did so at Cenchreae
just before he embarked for
time for the Passover, that he might there accomplish his vow (see Bishop
Wordsworth's note on this verse; and Farrar's ' Life of St. Paul,' 2. p. 2). His
motives for the vow may have been partly those described on another occasion
(ch.21:24), and partly his own Jewish feelings of piety showing themselves in the
accustomed way. Cenchreae.
The eastern
There was a Church there, doubtless founded by Paul during
his stay at
(Romans 16:1).
Paul’s Personal Relations with Judaism (v.
18)
“Having shorn his head in Cenchreae,
for he had a vow.” For the various
explanations of this allusion which have been offered,
reference must be
made to the Exegetical portion of this Commentary. For some
reason,
which Paul regarded as sufficient, he had allowed his hair
to grow for a
time, and now, the time of the vow being nearly expired, he
had his hair cut
(not shaved) before starting on his journey into
we bend attention, as suggesting suitable lessons for us, is
that, being a
born Jew, Paul found himself bound by rules and ceremonials
which he
did not feel justified in pressing upon his Gentile
converts. This may give a
seeming inconsistency to Paul’s conduct, but it really
reveals the
nobility of his spirit, and the self-mastery and self-rule
which he had won.
We should carefully distinguish between the limitations
under which a
good man and wise teacher may please to confine his own
personal
conduct, and the freedom from such personal limitations
which he may
enjoin in his public teachings. As an illustration,
reference may be made to
such matters as card-playing and going to theatres. The
Christian teacher
who feels that no rule on such matters can be laid down, is
quite consistent
with such teaching if he pleases to put himself under rule,
and will neither
play cards nor attend theatres. And this was the position
of Paul. He
felt that personally he did not wish to break off the
familiar Jewish bonds of
his lifetime; but while he personally met all Jewish
claims, he resolutely
championed the freedom of the Gentile Christians from all
such restrictions
and limitations. Impress that the details of a man’s
conduct are fully within
his own management, and that in our public relations we can
only deal with
principles, leaving all direct applications to the judgment
and conscience of
the individual. Still, it should be noticed that the
apparent diversity between
Paul’s personal conduct and public teachings gave his
enemies a
seemingly fair ground of accusation. We remark that:
PUBLIC TEACHINGS. Two
things we demand of a public teacher:
Ø
the “accent of
conviction;” and
Ø
the “note of
sincerity.”
The force behind a man must be
the force of the man himself. We mast
know him, and have
adequate assurance that the things he speaks have a
living power upon himself. We
properly require something more than
consistency; we ask for a
harmony between words and works which will
show that each are set to the
same keynote. If Paul’s enemies were
right, and his Judaical practices were out of harmony with his public
teachings, then they pluck the
life and power from his teaching. Impress
that still all public teaching
is ineffective which is beyond the personal
attainment of the speaker. He
can only utter it as intellectual knowledge
or as current sentiment. A man
only speaks with power when he tells what he
has himself “tasted and handled and felt of
the Word of life.” (I John 1:1)
CONSIDERATIONS WHICH HE DOES NOT FEEL BOUND TO
PRESS ON OTHERS. This
is the point suggested by our text, and a
simple illustration will show us
Paul’s position. A Christian teacher
nowadays may be personally
impressed with the examples of David and
Daniel, and may feel that to
adopt a rule of praying three times a day will
be of direct service to his
spiritual life. But he may feel that he has no right
to press his rule upon his
congregation as a binding one for all. He
commends the duty of prayer, but
he puts himself under limitations which
are for himself alone. Many
Christian people make intellectual and spiritual
advances, which we might think
would give them a large freedom in
conduct, and yet the fact is
that, to the end of their days, they voluntarily
keep up their old habits and
practices, preferring to set themselves within
what they find to be
well-ordered limitations. In such cases it is rather an
over-severe consistency than
anything like inconsistency which we find.
Modern evil rather goes in the
direction of over-demand of personal liberty
as new aspects of Divine truth
gain prominence. There is too little of
Pauline self-regulation on the
Christian principles.
HIS PUBLIC TEACHINGS.
They may be matters of dispute, on which
the Church is divided. He need
not make his decisions, for the ordering of
his own private life, keep him
from the public utterance of the great
principles and duties. The
readiest illustration of this point may be taken
from the use of fermented
drinks. A Christian teacher may decide that it is
necessary for his well-being
that he should use such drinks regularly and
moderately. Now, such a man is
not debarred by his own personal habit
from publicly dealing with the
great social evil of drunkenness. He can in
no way be charged with
inconsistency, since the matter is one of personal
limitation, and not one of
scriptural principle. Paul claimed the right to
preach as a Gentile, and to limit
himself by Jewish rules, if it pleased him to
do so.
19 “And he came to
the synagogue, and reasoned with the Jews.” They came for he came, Authorized
Version and Textus Receptus; he left for left, Authorized Version. They came to
between
and peaceful provinces of Achaia and
towns on opposite sides of the sea" (Howson, vol. 1:454). The voyage would
take from ten to fifteen days. Reasoned; διελέχθη – dielechthae - , as in ch.17:2, 17;
v. 4 - here, 19:8-9; 20:7, 9; 24:25. As regards the expression, left them there, it
probably arises from some actual detail which made it the natural one to use. If,
for example, the synagogue was just outside the city, and Paul, parting with
the phrase used would be the natural one; or the words, "he left them there,"
may be spoken with reference to the main narrative, which is momentarily
interrupted by the mention of Paul's visit to the synagogue. Note the extreme
importance of this brief visit to
and flourishing Church seems to have been laid. He who knows
"the
times and
the seasons" (ch. 1:7) sent Paul there now, though two years before He had
forbidden him to go to
20 “When they desired him to tarry longer time with them, he consented not;”
And when they asked for when they desired, Authorized Version;
abide for tarry,
Authorized Version; time for time with them, Authorized Version. He consented not;
οὐκ ἐπένευσεν – ouk epeneusen – he consented not, only here in the New Testament,
but found in Proverbs 26:20; II Maccabees 4:10, etc., and frequently in medical
writers; literally, to bend the head forward by the proper muscles (
21 “But bade them farewell, saying, I must by all
means keep this feast that
cometh in
sailed from
saying, Authorized Version; I will return for I must by all means keep
this feast that
cometh
in
he
set sail for and he sailed,
Authorized Version and Textus Receptus.
Taking his
leave; as in v. 18, note. I must by all means, etc. This clause is not found in
א, A, B, E, and several versions, and is omitted in the Received Text. But Alford,
Meyer, Wordsworth, and others consider it to be genuine. It is certainly difficult
to account for such words being inserted in the text if they were not genuine;
whereas it is easy to account for their omission, either by accident or from the
fact that the brevity of the allusion to his visit to
mislead a copyist into thinking that Paul did not go to
therefore that the words were misplaced. Observe how Paul's fixed purpose to
reach
(Authorized Version). It is not clear what feast is meant. Alford, Wordsworth, '
Speaker's Commentary,' and others, following Wieseler, think it was the Feast
of Pentecost, being influenced by the consideration that sailing was dangerous
and very unusual so early as before the Passover. But Meyer thinks it uncertain.
But the expression, "I must by all means," would cover the risk of a voyage in
the stormy season. I will return again. The fulfillment of this promise is related
in ch. 19:1, etc. If God will (see James 4:13-15).
22 “And when he had landed at
he went down to
and
went for he went,
Authorized Version. When
he had landed at
i.e. Caesarea Stratonis, or Sebaste, or Παραλιός – Paralios - as it was variously
called, to distinguish it from Caesarea Philippi (see ch. 8:40; 9:30; 10:1, etc., and
frequently elsewhere in the Acts). "
bound, was the military capital of the Roman
was at this time procurator. It was also the harbor by which all travelers from the
West approached it, and from whence roads led to
and
and the
without any doubt, he went up to
going up - and the object of his going up, "to salute the Church," conclusively show.
For ἀναβαίνω – anbaino - go up; ascend; whether coupled with εἰς Ἱεροσόλυμα –
eis Ierosoluma – to
John 7:8, 10,
and 12:20, is the regular word for going up to
15:2; 21:12, 15; 24:11; 25:1, 9); and ἡ ἐκκλησία – hae ekklaesia - the Church,
which Paul went to salute, can mean nothing but the mother
No doubt he was received officially by the apostles, represented by James and
the elders and the Church, as in ch.15:4; and gave a formal account of the result
of his second missionary journey, and of the great event of the introduction of
the gospel into
brevity at times that this is the only notice of his arrival
at
was to be fulfilled. Went
down to
after his separation
from Barnabas, some three years before, "being
recommended
by the brethren to the grace of God" (ch.16:40; compare ch. 14:26-27; 15:30).
Return of Paul to
We do not know the exact nature of the vow he was under.
But the
following lessons may be drawn from his conduct:
servant enter. The voice of the
Almighty saith, “Upward and onward
evermore,” Work, not for glory
and gain, but for the
the salvation of
men.
might have deterred him in the
front; loving friends might have held him
back; difficulties might have
made him quail; but he hears but one voice,
sees but one hand, and goes
forward. He who proceeds in this spirit,
“unhasting,
unresting,” is always setting out, always arriving;
and, passing
unhurt through perils which, if dwelt upon in the imagination, would
appear
insurmountable, can with thankfulness
exclaim, at the end of every
step of the life-journey, “Hitherto
hath the Lord helped us!” (I
Samuel 7:12)
23 “And after he had spent some time there,
he departed, and went over
all the
country of
Having for after he had, Authorized Version; through the region for
over all the
country, Authorized Version; stablishing for strengthening, Authorized Version.
Having spent some time there (ch. 15:33, note). How long we have no means of
knowing; probably under six months; "quelques mois" (Renan, pp. 329,330 );
"four months" (Lewin, 1:370, note; compare ch. 19:22; I Corinthians 16:6-7).
According to Renan, Lewin, 'Speaker's Commentary,' and many others, it was at this
time that the meeting with Peter occurred to which Paul refers in Galatians 2:11, etc.
And Renan ingeniously connects that perversion of the faith of the Galatians which
led to Paul's Epistle being addressed to them, with the visit to Antioch of James's
emissaries, Lewin also identifies
the journey of Paul to
Galatians 2:1 with that recorded in our v. 22. But neither of these theories is borne
out by any known facts, nor is in itself probable. There is no appearance of
Barnabas or Titus being with Paul at this time, and it is very unlikely that any
should have come from James to
of the Church at
the visit of Paul and Barnabas to
likely for the encounter of the two apostles (see ch. 14:28; 15:1, and note).
Went through; διερχόμενος – dierchomenos – passing through - as in ch. 8:4, 40;
10:38; 13:6; 16:6; 17:23, etc. The region of Galatia and Phrygia. In ch. 16:6 the
order is inverted, "the
region of Phrygia and
and the region of
Lewin says, with whom Farrar agrees, that on this occasion Paul went straight from
as it was called by Tiberius Caesar, in
Lycaonia. He proceeded from Galatia through Phrygia to Ephesus. The distance
from
Tavium in
distance from
or about a three weeks' journey including rest on the sabbath days. From
would thus be considerably more than a thousand miles, a journey of forty days
exclusive of all stoppages. Six months probably must have elapsed between his
departure from
(p. 330, note). In order; in the same order, though inverted, in which he had
first visited them, leaving out none. Stablishing, etc. (ἐπιστηρίζων – epistaerizon –
establishing); see above, ch.14:22; Acts 15:32, 41.
The Concise Narrative (vs. 18-23)
The grain of mustard seed becomes a great tree, and the
fowls of the air
lodge in its branches. Could we unfold all that is covered
under these few
words, whole volumes of surpassing interest might be
evolved. The
occasion and motives of Paul’s vow; the first visit to the
capital of
Proconsular
Pentecost at
of Judaism, about the aspects of the Church, and the
relations of his
Corinthians converts to the believing priests and Pharisees
at
execution of his vow, and the state of his feeling towards
the temple and its
services: his return to
new
disciples; his narratives of God’s work in the new world of
conquered for the God of Israel; his possible meeting again
with Barnabas
there, and their tearful reconciliation, and the binding up
of the old wound
so painful to two good and loving hearts; and then the long
and wearisome
journey, full of labor and peril, through Phrygia and
old friends and old enemies; the new conquests for Christ,
the new
triumphs of the gospel, perhaps fresh disappointments from
the fickleness
of the Gaulish character; were
all this told, and the skeleton
verses before
us filled in with all this life and action, what volumes we
should have! But
it has pleased God to seal up all these books, and hide
them from our eyes.
It is our part to be thankful for what we have, and to draw
the lesson that
the silence of Scripture is as surely ordered as its
revelations are, and that
we must read, not to satisfy our curiosity, but to edify
our souls.
The Strength Which is of Man (vs. 18-23)
The most suggestive sentence in these verses is that with
which they
conclude; but we may gather lessons from others also. We
may learn:
TRUTHS BY THE TEACHING OF EVENTS. (v. 18.) We are a
little
surprised that Paul should think
it necessary to trouble himself with
ceremonies which, in Christ
Jesus, have become obsolete. But this is one of
those things which, among many
others in our New Testament, show that
God does not directly lead
His people into the whole truth; He wishes us to
learn His mind by the teaching
of events, as the early Christians came
gradually, and through the
lessons of
were emancipated from the injunctions
and prohibitions of that which was
“positive” in the Mosaic Law.
EAGERLY EMBRACED.
There was time for a hasty visit to
and Paul did not fail to avail
himself of it (v. 19).
HIMSELF IN MATTERS OF CONSCIENCE. (vs. 20-21.) Those
Ephesian Jews may have thought — and we may be disposed to agree
with
them — that it was of greater
consequence that they should have the truth
preached to them than that Paul
should go on to visit an unsympathizing
Church. But it was a matter of
conscience to him that he should go, and he
therefore resisted their
entreaties. We must form our judgments respecting
the decision of others; we may
offer our opinion and even urge our
request; but we are bound to
remember that it is every man’s
duty to
decide for
himself, in the last resort, what he should do and whither he
should go. Our urgency should never be pushed so far as to disregard
this
individual obligation.
STUDIOUSLY OBSERVED.
(v. 22.) It became Paul to salute the
Church at
apostles were so intimately
connected; it would have been ungraceful on
his part not to have maintained
friendly, or, at any rate, courteous, relations
with it from time to time. It is
very probable that there was no cordiality
existing between its leaders and
himself. Nevertheless, it was better to pay
it an amicable visit, as he now
did. Cordiality is vastly better than courtesy;
but courtesy is decidedly better
than disrespect or impropriety, and the
irritation which proceeds therefrom. If possible, let unaffected, warmhearted
love prevail and abound; if that
be hopeless, then let there be a
studious observance of that
which is courteous and becoming.
OF REFRESHING REST AND COMMUNION. Even the energetic and
anxious apostle, with all his
cares and projects, found it well to “go down
to
HIS DISCIPLES as
well as to make converts (v. 23). Paul was always
solicitous to “strengthen
his disciples.” He was the last man in the world to
forget that God was the ultimate
Source of all spiritual strength. But he
knew that there was much that
he, as a Christian teacher, had to do to
make his disciples strong. He
had:
Ø
to impart a fuller
knowledge of the truth;
Ø
to warn against those
doctrines and those habits which would bring
spiritual weakness;
Ø
to incite to holy
earnestness by his own spirit of devotion;
Ø
to counsel his
converts to maintain close communion with Jesus
Christ;
Ø
to see that they were
at their post in the Church and in the field of holy
usefulness.
Strengthening
Disciples (v. 23)
Paul’s method of itinerating involved something like a
systematic
revisitation of the Churches he founded, and the keeping up of a
connection with them by letter, when he could not give his
bodily presence.
He seems only to have remained long enough in any one place
to gain a
number of disciples, and to start them fairly, with
something like Church
order, self-government, and adequate teaching force, from
among
themselves. This plan tended to develop the self-dependence
of the early
Christians; and it made very real Paul’s doctrine of the
actual presence
and Divine leading of the Holy Ghost. But we can also see
that it placed
the young Churches in grave peril, and there can be no
reason for surprise
if we find that in doctrine they yielded to the influence
of bold but
imperfect or false teachers; and in practical life felt the
contaminating
influence of surrounding immoralities. It is plain that
occasional visits or
letters from the older teachers were imperatively
necessary, and the work
done by such visits or letters is variously styled confirming,
or
strengthening, the
disciples (ch. 14:22; 15:32-41). The word
“strengthening”
seems, however, to suggest that Paul found some
weakening of faith, and failure of character and conduct,
which he knew
would only too readily develop into doctrinal and practical
heresies. We
may take this term “strengthening” and apply it to some
of the forms of
pastoral and ministerial service in our own times.
Something is done in the
way of visiting and confirming the Churches by our older
and honored
chief pastors, but it may be urged that here is a sphere of
hopeful service
which may be much more fully occupied.
MORAL FORCE IN TIMES OF PERSECUTION. Our Lord fairly
forewarned His disciples that
they must look for persecution. It came
heavily upon the young Churches,
not only in those open forms of which
history has preserved the
records, but also in those thousand-fold more
searching forms which belonged
to family and social life. Power of
resistance and
steadfast endurance came indeed from the grace of God
and the leadings of the Holy Ghost, but these ever fit in with, and work
through, a due and careful culture of moral character. There are principles,
considerations, and sentiments
which strengthen and steady men to endure
persecution. And these still
form one great theme of pastoral treatment,
since, in subtler ways, it is
found true to-day that “they who wilt live godly
must suffer
persecution.” (II Timothy 3:12)
CHRISTIAN TRUTHS. Three processes are ever going on which need
careful watching and wise
correction.
Ø Men who at one time grasp truth strongly,
and make it a power on heart
and life,
gradually get to loosen the grasp, and lose the practical influence
of the truth on
the conduct.
Ø Men who do not at first get a really clear
hold of truth soon come,
unwittingly, to
misrepresent it and injure it; not from an intention of
introducing
freshness, or from any desire to encourage heresy, but simply
from feebleness
of mental grip and inability to apprehend truth clearly. The
evils which
Christian doctrine has suffered from this cause have never been
duly estimated.
Ø Men who are of inquisitive and restless
dispositions are too easily
attracted by
heretical notions. Paul had to deal with all these forms of
evil, and he
strove to correct them by establishing more firmly than before,
in mind and
heart, the great Christian foundations; going over, again and
again, the “first
principles of the doctrine of Christ.” (Hebrews
6:1)
CHRISTIAN LIVING. Many
practical questions arose in those times out
of the relations of Christian
principles to pagan customs, such as the eating
of meat which had been offered
in sacrifice to idols. And though Christians,
under the apostolic guidance,
would at first take a decided stand in relation
even to the details of private
and social life, we can well understand that
daily association would
gradually wear down their resistance, and they
would fail to keep the
strictness of moral purity, and the full power of
Christian charity, under the
influence of daily surroundings. It is too
seldom duly considered how the worship and ministry of each returning
sabbath day helps to keep up the moral standard of life and conduct
among Christian
people.
ZEAL IN CHRISTIAN
an aggressive Church. It has its
mission, and that mission is to the world. It
has no right of existence save
as it seeks to extend and enlarge itself. A
selfish regard for its own
interests is simply ruinous to its own best
interests. And yet we find that
individuals and Churches are ever liable to
flag in energy and enterprise,
and weakly to fall back upon mere self-culture,
or upon the excuse that they
must attend to their self-culture.
Apostles, and earnest men in all
ages, have to arouse the Church to a sense
of its duties and
responsibilities, and to strengthen it for duly meeting and
fulfilling them. And so we find,
in Paul’s letters to the Churches,
indications of the various
spheres and departments in which he found it
necessary to “strengthen
the disciples.” There is a tender scene in the
life of David, when his friend
Jonathan found him out, in his time of
depression and seemingly
hopeless failure, and “strengthened his hand in
God.” (I Samuel 23:16)
24 “And a certain Jew named Apollos,
born at
and mighty in
the scriptures, came to
an
Alexandrian by race for born at
eloquent, Authorized Version. (λόγιος – logios - scholarly);
came to
he was mighty, etc., for and mighty in the Scriptures, came, etc., Authorized Version.
From vs. 24-28 is a distinct episode, and an important one, as containing the first
mention of a very remarkable man, Apollos (a short form of Apollonius, like
Epaphras for Epaphroditus) of
part in Church history, as the traditional Church and see of St. Mark, the school
of the Neoplatonists, the scene of the labors of Origen, Clement, and many other
men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and
Valentinus. The notices of Apollos in the New Testament are ch. 19:1;
1 Corinthians 1:12; 3:4-6, 22; 4:6; Titus 3:13; and all show Paul's high esteem
for him. It was no more his fault than Peter's and Paul's that the factious Corinthians
elevated him, or rather degraded him, into the leader of a party, Eloquent seems to
be a better translation of λόγιος here than learned. The Greek word, which only
occurs here in the New Testament, has both meanings.
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
John. 26 And
he began to speak boldly in the synagogue:
whom when
expounded unto him the way of God more perfectly.” Had been for was,
Authorized Version; spirit for the spirit, Authorized Version; carefully for diligently,
Authorized Version; things concerning Jesus for things of the Lord, Authorized
Version and Textus Receptus; but when Priscilla and
whom
when
Receptus; carefully for perfectly,
Authorized Version. Knowing only the baptism
of John. It is difficult at first sight to conceive how at this time any one could
know the baptism of John without knowing further that of Christ. But a possible
account of it is that Apollos
living at
Christian Church, had met some Jews who had been in
John's ministry, and had heard from them of John's baptism and preaching,
and of his testimony to Jesus as the Messiah, but had had no further opportunity
of careful instruction in the faith of Jesus Christ till he happened to come to
They hearing him speak with fervor and eloquence, but perceiving that his
knowledge was imperfect, immediately invited him to their house, and instructed
him in the fullness of the truth of the gospel. This necessarily included the
doctrine of Christian baptism, which we cannot doubt was administered to him
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:” Minded for disposed,
Authorized Version; pass over for pass,
Authorized Version; encouraged
him,
and wrote to for wrote exhorting, Authorized Version; and... he helped for
who... helped, Authorized Version. To pass over into Achaia. Nothing can
be more natural than the course of events here described. In his intimate
visit with Priscilla and
great work at
see for himself and to exercise his powers in watering what Paul had so well
planted (I Corinthians
3:6). Priscilla and
sermons at
have encouraged him, and to have joined with the other
disciples at
in giving him commendatory letters to the
προτρεψάμενοι – protrepsamenoi - promoting - a word found nowhere else in
the New Testament, but used in classical Greek and in the Apocrypha, in the
sense of "exhorting,"
"urging." Προτρεπτικοὶ λόγοι – protreptikoi logoi –
are hortatory words. In medical writers a
"stimulant" is προτρεπτικόν –
protreptikon. There is a difference of opinion among commentators whether
the exhortation was addressed to Apollos, as the Revised Version takes it, or
to the brethren at
rather more consonant to the structure of the sentence and to the probability
of the case that the exhortation was addressed to the
to Apollos, who needed no such encouragement, Προτρεψάμενοι ἔγραψαν –
Protrepsamenoi egrapsan - is
equivalent to "wrote and
exhorted."
28 “For he mightily convinced the Jews, and that
publickly, shewing by
the scriptures that
Jesus was Christ.” Powerfully confuted for mightily
convinced, Authorized Version; the Christ for Christ, Authorized Version.
Powerfully confuted;
διακατηλέγχετο
– diakataelegcheto – he confuted
thoroughly - one of Luke's peculiar compounds, found nowhere else;
εὐτόνως – eutonos – strenuously - here and Luke 23:10 (vehemently),
but nowhere else in the New Testament. The adjective εὔτονος, meaning
"nervous,"
"vehement," and the adverb εὐτόνως,
meaning "vigorously,"
"with force," are very frequent in medical writers; εὐτόνως is also found in
the Septuagint of Joshua 6:7, Σημαινέτωσαν εὐτόνως
– Saemainetosan eutonos –
"Let them blow a loud blast." Showing by the Scriptures, etc. The same line of
preaching as Peter and Paul always adopted when addressing Jews (see
chps. 2 and 13; 17:3; 18:5, etc.). It is remarkable that the success of Apollos
at
themselves so vehemently to Paul (v. 6). It is one of the many proofs of the
singleness of eye and simplicity of purpose of the great apostle, that the success
of this novice where he himself had failed did not excite the least jealousy
(1 Corinthians 16:12). Luke, too, Paul's friend and biographer, here speaks
of the powers and work of Apollos with no stinted measure of praise.
The Episode (vs. 24-28)
The five verses which make up this section are unique in
this respect, that
the historian, leaving his hero engaged in unknown labors
in
most remarkable men of his age, the Alexandrian Apollos, a Jew of great
learning, great ability, and great eloquence; and relates
his accession to the
Church and to the ranks of the Christian ministry, under
most singular
circumstances. It further gives us a very striking instance
of the devotion of
the infant Church. Of the after career of Apollos we know next to nothing.
We see him for a moment, like a blazing comet in the
ecclesiastical
heavens, striking down opposition and unbelief with the
onslaught of his
fervid and logical eloquence; we see the reflex of his
great influence at
Corinthians (I Corinthians 1:12; 3:4-6; 4:5), written from
the only evidence we have of his continuance in the work
which he so
brilliantly began, is to be found in Paul’s brief order to
Titus, “Bring
Zenas the lawyer and Apollos on their
journey diligently, that nothing be
wanting unto them”
(Titus 3:13). Yet how manifold, in all probability,
were the evangelic labors of Apollos
in that interval! How many must have
been convinced by him that Jesus is the Christ, and found
eternal life in His
Name! And if the conjecture of Luther, followed by many
since, and
recently supported at length by Dr. Farrar (‘Early Days of
Christianity,’
vol. 1. Acts 17., 18.), that he was the author of the
Epistle to the Hebrews,
be true, what a wide extension is given, in time and space,
to the Christian
influence of this man “mighty
in the Scriptures;” and yet for nearly twenty
centuries has all this labor of love, this precious knit of
devoted zeal and
spiritual power, been unknown to the
the successful evangelist and pastor is not to be looked
for in fame and
worldly reputation, or the applause of men. And as surely
every word
spoken for Christ, and every labor endured for the Master’s
sake, will not
be forgotten, but will be found unto praise and honor and
glory at the
appearing of Jesus Christ. Then perhaps the last will be
first, and the first
last. (Matthew
19:30)
The Eloquent Apollos
(vs. 24-28)
Different Divine instruments,
shaped out of different material, prepared in
different ways, destined for
different objects. The unity in variety in
Christian character is one of
the chief beauties in the
LEARNING IN THE CAUSE OF CHRIST. Here learning is kindled by
sacred enthusiasm; it is rooted
in faith; it is united with docility; it is applied
in the right place and way.
It is attainable by all who seek
it in the right way. It becomes blessed and
fruitful in new activity in the
EXPERIENCE. In the great
aristocracy of intellect; at
is good to know life on all
sides; good to find virtue and grace in the most
diverse society; and, above all,
to detect in each scene the leading hand and
educating wisdom
of God.
Variety in Christian Service (vs. 24-28)
We learn:
We have been following the
course and rejoicing in the good work of Paul;
now we come to another Christian
workman of different make, — Apollos.
God furnished him with opportunities
and faculties that fitted him for
service other than that which
the great apostle of the Gentiles rendered.
Apollos:
Ø Had an acquaintance with Greek thought,
gained at
to that which
Paul would obtain at
Ø Had the great advantage of readiness
and force of language; he was “an
eloquent
man” (v. 24). He
shared with his more illustrious co-worker:
o
a
large knowledge of Scripture, and
o
great
fervor of spirit (v.
25).
It is certain that
Paul could do what Apollos would never have
accomplished;
it is equally certain that Apollos could effect some
things
which were not
within the compass of the apostle. Like faithful Christian
men, they
rejoiced in one another. Instead
of underestimating, and
disparaging
one another because they differed in gifts and methods, they
valued
one another’s special work and heartily co-operated in the mission
field. Few things are more unworthy and
discreditable than petty
jealousies
and
disputations between Christian workmen
of different types of
excellence; few things are more admirable than the
hearty appreciation by
one
man of the work rendered by another which is beyond his own powers
of
accomplishment.
SERVICE TO THOSE WHO ARE DISTINGUISHED. (vs. 26-27.)
Ø The service of enlightenment. This was rendered to Apollos
by
and Priscilla
(v. 26). They had learned “the way of God” from Paul, and
they could and
did teach it to Apollos, so that he understood it
more
perfectly. The
little child in a Christian home could teach the profoundest
philosopher who
was ignorant of revealed truth things which, in spiritual
worth, would
weigh down all the speculations of his life. Two simple
Christian
disciples at
cultured and
eloquent Apollos so that, instructed by them, he
would
become a great power for truth and Christ in
the whole neighborhood.
It is within
the power of the simplest and humblest to breathe those words of
truth and grace
which may make a man a fountain of blessing to his kind.
Ø The service of introduction (v. 27). Unknown brethren wrote a letter,
and this,
reaching the right hands, introduced a valuable exponent of
Christian truth
to a large and important sphere. If the act of introduction be
regarded as it
surely should be, not merely as means of obliging a friend, but
as something in
which the Master Himself and His Church may be
importantly
served, then, by the conscientious writing of “a letter of
commendation,”
one who is of humble
rank may do excellent work for his
kind — he
touches a spring whence healing and refreshing waters flow.
WITH THE GREATEST ADVANTAGE. (v. 28.) “Apollos mightily
convinced the
Jews;” perhaps more successfully than
Paul would have
done. When one Christian workman
goes and another comes, the latter
supplements the former in two
ways.
Ø
He deepens the
impression which the former has made. By bearing the
same testimony he constrains
the people to feel more convinced of the
truth and value of that which
they have heard.
Ø
He brings additional
light. He puts the same truth in other forms and
phases; he presents it as it has
shaped itself to his own mind and has
been colored by his own
experience. Thus he meets the need of some
whose necessity had not been
met, and wins some that would have
remained unwon.
SHOULD BE BUT A REINFORCEMENT TO THOSE ALREADY IN
ACTIVE SERVICE. The
Church at
and uuaggressiveness
when Apollos arrived. What he did there was, not to
originate a mission, but to help
those already in the field (vs. 27-28). He
helped them by ably sustaining
their endeavors to advance the cause of
Christ. The Churches of the Savior should always and everywhere
be in a
state of
EVANGELISTIC ACTIVITY; then they will
be prepared to welcome
as a timely reinforcement the
coming of a specially powerful advocate who
will master and secure those
whom he encounters.
The opportunities Vouchsafed to Fitness (vs.
24-28)
The doctrine of man’s opportunity is the correlative of
that of God’s
providence. A world of opportunity there ever is, ever is even
for every
man. How much of it mournfully perishes for lack of fitness
in those who
should be fit! A wonderful quantity and variety of fitness
there is which
waits upon opportunity, hangs precarious on it, but which
often pines away
because the opportunity given is not seen, or seen is not
rightly appraised
and humbly accepted. Pride often stands in the way of
fitness accepting
opportunity. So the whole
Jewish nation sinned, and “knew not their King,
God’s everlasting Son.” Whim often stands in the
way; one kind of
opportunity had been preferred and counted upon, and that which
actually
comes, though no doubt much better in reality, looks so
strange that it is
disdained. Impatience often stands in the way; for how much
of
opportunity depends on ripeness, ripeness of time
fitted to the exact
ripeness of character, and many will
not wait, nor believe, nor trust! In all
such cases, the waste, the sacrifice, the absolute
unqualified loss are what
only the omniscient eye can see, and are such that the eye
of Jesus would
“weep” over them. A much happier view of fitness, which courted
opportunity, and of opportunity which was divinely
vouchsafed to fitness,
is here before us. Let us observe:
Ø The instance
of Apollos.
o
He
was eloquent. It was
very possibly a native gift with him. If it were
such, it was
used — used in a good cause, improved by use. Many a
natural
advantage is not used; or is so sluggishly used that it wins no
improvement and
earns no talent beside itself; or used, it is used to
inferior ends
or to really bad purpose. So far from its being able to be
described as “improved,”
it both desecrates and is desecrated.
o
He
had the fitness of one who had acquired knowledge of the
Scriptures, and very hearty, thorough knowledge of
them. He
understood their
parts and their harmony. He could, no doubt, quote
them, compare them,
vindicate them against misinterpretation or very
weak
interpretation. And thoroughness of
acquaintance with them
raised their
meaning and value and admirableness incomparably for
him. A very scanty, meager acquaintance with
Scripture is dishonor
offered to it
and its high worthiness; but, furthermore, it has no
value for the
subject of it. He is
stricken with famine
in the presence
of rich
abundance, and the
strickenness is all his own doing. The
average modern
Christian loses,
perhaps, beyond all
that is supposed,
from this one
source.
o
He
had been instructed and had taken the graft of such instruction
respecting the Messiahship of Jesus. “This word,” upon which all
turned for the
Jew of that day, he had “received
with meekness.” And
this word, though
at present he had not got beyond the “baptism of
John,” and knew little of the “baptism of the Holy Ghost,” was
bearing already
“much
fruit.” (John 15:5).
o
He
owned to the great qualification of “fervor
in the Spirit.” It
was a
fervor
assuredly not all his own, not altogether native in gift. The
Spirit had condescended
to descend and light upon him.
o
He
had a certain fitness of practical aptitude at speaking. And he did
not bury it. He
began by “speaking” as if in conversation with one or
more. He went
on to “teaching,” and neither his teaching nor any who
heard it rebuked
his advance, it would appear, till he found himself
“preaching
boldly” in public in
the synagogues. It is just as though
impulse had
been faithfully obeyed, and felt its way, felt it rightly
from step to
step.
o
He
had also a certain missionary fitness. No large language boasts it to
us, but the
significant language of his deeds speaks it. He was
“disposed” to pass onward. This is the disposition
of the gospel. It
refuses to
stagnate. It refuses to be partial. It
refuses to forget
“the
ends of the earth.”
It refuses to stay its course till it shall
“cover
the earth, as the waters cover the sea.”
(Isaiah 11:9)
Ø
The instance of
them, what a background, we may
be well assured, lies! What loss of
worldly business, what vexation,
what fatigue, what wounded hearts and
painful aspects of human life,
and strange estimates of the great Invisible,
must have been the oft visitants
of those banished Jews of Rome! Yet
o
they
had fallen in with Paul, and not been afraid of him, nor of his truth,
which was one
with him, and they had “learned of him.” Ay, it was the
foundation of
all fitness for them. But:
(2) they had admitted Paul to be “partners”
with them, or workman for
them at wages,
and had received him as an indoor servant. So they had
not only
learned the first outline and elements of Christian truth, but they
had enjoyed the
priceless advantage of learning ever so much more by
question and
answer, at many an odd moment, when the light burst in
on them like a flash
of lightning, only with healing instead of alarming
effect. They
had learned in many a nicely disposed frame of mind,
when a quarter
of an hour gave more than a week would have otherwise
given. They had
also been relieved and cheered through long stretches
of wearisome
toil, yet the time sped all too quickly. And many a time
they said, in
thinking of it all, “Did not our heart burn within us?”
(Luke
24:32) They were qualifying for nothing
different
from this — to
“expound the way of God more perfectly” to others.
o
They
had come to feel themselves, if it might at all be so, “inseparable”
from Paul They
must go with Paul (v. 18) into
(v. 19). “There,” it is significantly
said, “he left them” (v. 19), for it
was time their
own separate usefulness and ministry should begin.
Ø
For Apollos. He seemed
made for usefulness.
o
He had begun work
right heartily before
had told him the latest and
the best. So he had already found
his work out of the various
fitnesses which lay in him, which
he had not neglected, not resisted, not
despised.
The opportunity of large
accessions of knowledge are thrown
in his way, and he embraces
them and owns them. Possibly
the tent-making couple, man
and wife, did not ordinarily stand
very high in repute with
the learned and polished of
(v. 24). But as surely as
they recognize the right ring about him,
so does he about them. And
he is glad of the providential
opportunity held out to
him, to have “the way of God
expounded” to him more completely and fully.
o
The opportunity is
opened to him of passing on to other ground,
accredited by “the brethren,” till he finds
himself the true living
center of a people to God’s
glory. He is the “much helper” of
them, who had already “believed through grace,” and he is the
effective, trenchant, and
successful convincer of many others,
of “the
truth as it is in Jesus.” What a
lesson for young men!
And how many persons of great
gifts not used, misused, or
sluggishly used, are sternly
rebuked by the example of Apollos!
While he is an example of how
God will find the work and the
opportunity and the glorious
usefulness for those who have and
improve and dedicate to Him their
fitness, of whatever kind,
for his work.
Ø
For
likely, indeed, they had been a
real help and comfort in private and in
traveling to Paul. We can see
them, wherever the modest opportunity
offered, modestly stepping in
and using it for the glory of Christ and the
good of the
brethren and others. But they had
never thought of anything
beyond such silent, unknown, unrecorded
usefulness. But no, it shall not
be so. A new opening occurs;
they see it, and use it. They teach the
teacher. They furnish the armory of the capable,
skilful, valiant warrior.
Not a victory that Apollos won afterwards, but their share was registered
up above; and not a tender plant
he watered (I Corinthians 3:6), but the
refreshingness came partly of their work, while “God gave the
increase.” For love, and care, and study, and zeal for Him, Christ
will
never long withhold that best present
reward, the reward of sufficient
opportunity.
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