Acts 18:5-11

CRITICAL REMARKS

Acts 18:5. Pressed in spirit.—According to the oldest authorities this should be was held together by the word, συνείχετο τῷ λόγῳ—i.e., either earnestly occupied with the business of preaching (Bengel, Holtzmann, and others), or wholly seized upon and constrained by the word within him (R.V.).

Acts 18:6. Your blood be upon your own heads.—Compare 2 Samuel 1:16; 1 Kings 2:33; Ezekiel 3:18; Ezekiel 3:20; Ezekiel 33:4; Ezekiel 33:6; Ezekiel 33:8.

Acts 18:7. Justus.—The oldest MSS. waver between Titus Justus (R.V.), Titius Justus, and simply Justus, who, however named, is not to be identified with Titus (Wieseler).

Acts 18:9. By a vision.—Compare Acts 16:9; Acts 23:11. The words addressed to Paul remind one of Isaiah 62:1.

Acts 18:11. A year and six months.—Paul’s whole sojourn in Corinth was three years (Acts 19:31).

HOMILETICAL ANALYSIS.—Acts 18:5

A Year and Six Months in Corinth; or, Three Significant Experiences

I. Renewed activity in preaching.—

1. Brought about by the coming of old friends. Though Paul was of more heroic mould than to sink beneath the pressure of external circumstances, however severe (Philippians 4:13), though he could testify for Christ without other aid than that Christ extended, whether in the Areopagus before Athenian philosophers (Acts 17:22), or at Cæsarea before Festus and Agrippa (Acts 26:1), or at Rome before Nero (2 Timothy 4:16), he was nevertheless in a high degree dependent on the sympathy of others. During the absence of Timothy and Silas he felt lonely both in Athens and in Corinth, while there is good ground for thinking that his strength was at this time somewhat weakened through his thorn or stake in the flesh (1 Corinthians 2:3), and perhaps also through the severe privations he chose to endure rather than accept support from his friends in Corinth, where his enemies were numerous (2 Corinthians 11:8; 2 Corinthians 12:13 et seq.; 1 Corinthians 9:12). Consequently, though he never for a moment dreamt of abandoning his holy work of preaching, he nevertheless toiled along as if a heavy burden lay upon his spirit. Accordingly when, after the lapse probably of some weeks, or it might be months, Timothy and Silas arrived from Macedonia, the former from Thessalonica bringing cheering tidings of the faith and charity of his dear friends in that city and perhaps also such material assistance from them as helped to relieve him from the necessity of manual labour (1 Thessalonians 3:6), and the latter from Berœa (Acts 17:14), possibly with equally cheering intelligence about the Church there, and with gifts of love from Philippi (Philippians 4:15; 2 Corinthians 11:9), the load lifted from his heart so that he bounded forward in his work with revived alacrity and zeal, as if the word had seized upon him (see “Critical Remarks”) and constrained him with a holy violence, impelling him to greater diligence, fervour, and prayerfulness than before (compare 1 Corinthians 9:16).

2. Manifested in special efforts to gain his countrymen. Though designated specially as the minister of Christ to the Gentiles, Paul never could forget the fact that the Jews were his kinsmen according to the flesh, or neglect an opportunity of seeking their salvation. Hence this fresh outburst of missionary zeal which seized upon him was directed specially to them. With redoubled energy and impassioned earnestness he laid before them the proofs from Scripture that Jesus was the Christ. (For the manner of his preaching see 1 Corinthians 2:4; and for its matter 1 Corinthians 15:3.) Not that he neglected others; but these were his first care (Luke 24:47; Romans 1:16).

II. Renewed opposition by the Jews.—

1. Its secret spring. Nothing local, or accidental, or personal to Paul such as his “contemptible presence or speech” (2 Corinthians 10:10); but the innate hostility of the human heart to a gospel of salvation by grace and through faith without works (1 Corinthians 2:14), and the irreconcilable antagonism of the Jewish heart to everything and every one that challenged the validity of Moses’ law, as understood and practised by them, or accused them of ignorance and sin in rejecting Jesus as Messiah.

2. Its bitter violence. Like defeated controversialists generally when they cannot answer their opponents, and like their co-religionists at Antioch (Acts 13:45) and afterwards at Ephesus (Acts 19:9), they betook themselves to abusive language, railing against the apostle and blaspheming God and Christ (compare 1 Corinthians 12:3).

3. Its necessary consequence. Paul discontinued his efforts to persuade them.

(1) His symbolic action. “He shook,” or shook out, “his raiment”—i.e., shook out the dust from its folds, as in Antioch of Pisidia he had shaken the dust from his feet (Acts 13:51), for a testimony against them.

(2). His solemn declaration. “Your blood be upon your own heads; I am pure; from henceforth I will go unto the Gentiles.” By this he gave them to understand that the responsibility for their destruction, both as a people and as individuals, would rest entirely with themselves, that he regarded himself as in no way involved in their guilt, and that henceforth he would preach exclusively to the Gentiles (compare Acts 20:6; Ezekiel 33:5).

(3) His public withdrawal. From that day forward he no more frequented their synagogue, no more proclaimed to them the words of eternal life, no more invited them to believe. Having made their election, they were now by him left to the tender mercies of Heaven. So far from being again pressed to accept salvation, they would no more be troubled. Practically by Christ’s ambassador they were judicially abandoned.

III. Renewed consolation from God.—

1. The opening of a new door. When the synagogue was closed against the apostle, the house of a Greek proselyte, Justus, or Titus Justus (R.V.), opened to give him welcome, as afterwards at Ephesus the school of Tyrannus was placed at his disposal, when excluded from the synagogue (Acts 19:9). There does not appear to be sufficient ground for identifying this individual who befriended the apostle in Corinth with Titus, or supposing that Paul left Aquila’s house and went to lodge with Justus. What Luke designs to say is rather this, that while Paul continued lodging and working with Aquila, he preached on the Sabbaths in the house of Justus, who resided hard by the synagogue, so that the Jews and proselytes, if they chose, might still come to hear him. In the action of Justus Paul would undoubtedly delight to see the guiding hand of his glorified Master (Revelation 3:7).

2. The accession of a new friend. Whether Justus was at this time a believer or not cannot with certainty be inferred from Luke’s words. If, as is most likely, he was not, the probability is that he ultimately became a convert. But the withdrawal or exclusion of Paul from the synagogue led to the decision of Crispus its ruler to cast in his lot with the new cause, in which act he was followed by his whole house. Already Paul had gathered converts in Corinth, “of humble and most probably of slavish origin,” the first of these being—not Epænetus (Romans 16:5), where the true reading is of Asia—but the household of Stephanas (1 Corinthians 16:15). The conversion, however, of one so prominent as Crispus and of his family, whom, as well as the household of Stephanas, Paul baptised with his own hand, either because of their importance or because of the absence of his assistants (1 Corinthians 1:15), could not fail to exert a powerful and happy influence on the side of the gospel and on the heart of Paul. Most likely this contributed to the success of Paul’s ministry in Justus’s house, many of the Corinthians who heard him there having believed and been baptised, which again led to the prolongation of his ministry in Corinth for a year and six months.

3. The enjoyment of a new vision. In some respects this differed from each of the other visions granted to Paul. The vision at Damascus (Acts 9:12), like that in the temple at Jerusalem (Acts 22:18), occurred at midday; this, like the vision at Troas (Acts 16:9), took place at night. In the vision at Troas a man of Macedonia appeared; whereas in this, as in the Damascus and Jerusalem visions, it was the form of the glorified Redeemer that was seen. The purpose of the Jerusalem vision was to counsel Paul to flee from the city; the object of this was to make him stay in Corinth.

(1) The Lord exhorted him to banish fear and preach the gospel with all boldness: “Be not afraid, but speak,” etc., a suitable word for one whose ministry had been up till then carried on “in weakness and in fear and in much trembling” (1 Corinthians 2:3).

(2) The Lord assured him of His constant presence and protection, saying, “I am with thee, and no man shall set on thee to hurt thee,” or if they do their purpose shall be defeated (compare Acts 18:12). The like promise had Christ given to the twelve (Matthew 28:20).

(3) The Lord revealed to him that many would be converted by his ministry: “I have much people in this city,” not already, but about to be converted, a cheering announcement for one who was probably beginning to think his labours in the gospel might be in vain.

Learn.—

1. The impassioned earnestness with which the word of God should be preached.
2. The certainty that a faithful minister, should he not convert others, will at least clear himself.
8. The fearful retribution that will eventually overtake those who oppose themselves and blaspheme.
4. The justification of preachers in leaving those who persistently refuse to accept the gospel.
5. The extreme unlikelihood of faithful preaching having no saving result.
6. The consolation God can give His discouraged servants.
7. The assurance that such have of God’s presence with, and assistance of them in their work.

HINTS AND SUGGESTIONS

Acts 18:6. “I am Clean”; or Thoughts About Ministerial Responsibility.—A minister may hold himself free from responsibility for his hearers.

I. When he has faithfully preached the gospel to them.—

1. Clearly, so that they can understand it.

2. Fully, so that they are made acquainted with the whole counsel of God contained in it.

3. Fervently, so that they are impressed with a sense of its importance and urgency.

II. When he has solemnly warned them of their danger in rejecting it.—When he has reminded them—

1. Of their guilt in refusing to believe.

2. Of their certain condemnation unless they do believe.

3. Of the possibility of being abandoned because of declining to believe.

III. When he has exhausted every available means for securing their acceptance of the truth.—Though Paul turned himself to the Gentiles he did not entirely desert the Jews. They were still at liberty to visit the house of Justus. Doubtless many of them did this. So ministers should never cease to labour even for those who reject and oppose the truth.

Acts 18:8. The Conversion of Crispus.

I. Unexpected.—Because of his being a Jew and its occurring after Paul had left the synagogue.

II. Scriptural.—Brought about by the preaching of the word.

III. Influential.—Leading to the conversion of all his house and of many of his neighbours.

IV. Sincere.—Proved by being baptised and opening his house to Paul.

Acts 18:10. God’s Hope for His Workers.—“For I have much people in this city.” It is very evident that the apostle came to Corinth in a state of great depression. His work had seemed almost a failure in Athens; and should he fail likewise at Corinth? He says afterwards, writing of his entrance among them, “I was with you in weakness, and in fear, and in much trembling” (1 Corinthians 2:3). Nor was his early experience in that city calculated to dispel his fears; for the Jews, to whom first he preached the gospel, bitterly opposed, and blasphemed. It was, therefore, with a heavy heart that he turned to the Gentiles—such Gentiles as had mocked at the gospel in the city which he had just left.

I. Both human instinct and Divine guidance had led the apostle Paul to concentrate his efforts on the populations of great cities.—Damascus, Antioch, Philippi, Thessalonica, Athens—these had already been his spheres of labour; and Ephesus, Jerusalem, and Rome were to feel his power. Meanwhile, the great city of Corinth was to absorb his time and care for some eighteen months. Great cities have played a very important part in the history of the world, both in ancient and in modern times. Nineveh and Babylon, Memphis and Thebes, Athens, Carthage, Rome—how much do these names stand for, as representative of the changing fortunes of the world in the ages of the past! And to-day great cities are of more and more account, as affording home and industry and power to the thronging populations. Great cities have had, and have still, their various objects of interest and wonderment, affording almost inexhaustible material for the entertainment of the curious, and the research and study of more serious minds. So Corinth had its Isthmus—called “the bridge of the sea,” and “the gate of the Peloponnesus”—across which, about the time of the apostle’s visit, the Emperor Nero attempted to cut the canal which, left incomplete through all the centuries, has just been opened from sea to sea; the great rock Acropolis, rising abruptly from the shore to the height of two thousand feet; the two harbours, of Cenchreæ and Lechæum; the temple of Neptune, hard by; and all that beauty of situation and structure which led to its being called “the Star of Greece.”

II. But though the apostle would not be insensible to these things, the attraction of Corinth, as of the other great cities that he visited, was not in any way external or adventitious greatness or charm.—Nor is it any such attraction that makes the great cities of to-day of so absorbing an interest to the thoughtful mind. Said Dr. Johnson, of the London of a hundred and thirty years ago, “If you wish to have a just notion of the magnitude of this city, you must not be satisfied with seeing its great streets and squares, but must survey the innumerable little lanes and courts. It is not in the showy evolutions of buildings, but in the multiplicity of human habitations which are crowded together, that the wonderful immensity of London consists.” And his biographer, commenting on the remark, says, wisely enough, “I have often amused myself with thinking how different a place London is to different people. They whose narrow minds are contracted to the consideration of some one particular pursuit view it only through that medium. A politician thinks of it merely as the seat of government in its different departments; a grazier, as a vast market for cattle; a mercantile man, as a place where a prodigious deal of business is done upon, ’Change; a dramatic enthusiast, as the grand scene of theatrical entertainments; a man of pleasure, as an assemblage of taverns. But the intellectual man is struck with it, as comprehending the whole of human life in all its variety, the contemplation of which is inexhaustible.” So it was the quick, busy, eager, multifarious human life of Corinth that made the city of such interest to the apostle; that made it, if we may say so, of such interest to Him who spoke to Paul of the “much people” there.

III. It was not, however, even the human interest of Corinth, under such aspects as would present themselves to other visitors, that made the supreme demand on the apostle’s regard and care; nor, vast and various as they were, did these more secular interests of the city call forth the emphatic declaration of the Lord Christ. But there was one interest which was indeed supreme, in the regard alike of Christ and of Paul; an interest which, wherever men do congregate, is still so paramount in the eyes of all who have learned anything of the true import of human history and human destiny—the relation of men to duty, to God, to eternity. And it is the vision of these invisible but so real relations, men’s relations to the infinite, that invests with so thrilling an interest all the doings, and aims, and desires of the multitudes that make up the teeming life of our great cities.

IV. This brings us to what is indeed God’s hope, as held forth in gracious encouragement to all who work in behalf of the gospel of the kingdom for their fellow-men.—God’s hope? And who but the Divine Christ could have had hope of Corinth? So busy, so wealthy, so gay—and so utterly wicked, in its unblushing sensuality of sin, that “to Corinthianise” meant to give one’s self up to the worst abominations of immorality! But, “I have much people here,” said Christ; for, through all their eager alertness of industry and commercial enterprise, and beneath their superficial gaiety, and even deep down in the reeking corruption of the people’s sin, did He not see that many hearts were weary of self-seeking, and aching despite their gaiety, and sick of the sin to which, nevertheless, they were selling themselves body and soul? Ah, their very despair of any good was the secret of Christ’s hope for that people. For over against their utmost sin and shame the apostle was to set forth God’s utmost and most holy love, as manifested in the Cross. Nor could any inferior power avail to move them. “Christ for England, and England for Christ”—this must be our watchword, and we shall not watch, and work and wait in vain. And in like manner, when we look out upon the seething millions of the great cities of the world, and equally when we regard the needs of those who live in smaller towns, and in villages, and in remote, solitary places, we must listen, as Christ says, “I have much people here.”—T. F. Lockyer, B.A.

Acts 18:5. Great Things in Corinth.

I. Fervent preaching.—Constrained by the word Paul testified.

II. Violent unbelief.—On the part of the Jews.

III. Solemn judgment—Pronounced against the opposers. They were self-destroyed.

IV. Glorious mercy.—The gospel offered to the Gentiles.

V. Unexpected deliverance.—Justus’s house opened.

VI. Marvellous success.—“Many hearing believed, and were baptised.”

VII. Heavenly consolation.—Paul’s vision of the Lord by night.

Acts 18:9. Thoughts for the Night of Ministerial Despondency.

I. The heavenly master from whom the faithful minister holds his commission. The Lord (compare Acts 27:23).

II. The holy duty which that Master has imposed on His servants. To speak and hold not their peace (compare Acts 5:20; Isaiah 58:1).

III. The encouraging arguments against fear supplied by the Master to His servants.

1. His presence with them (compare Matthew 28:20).

2. His protection of them (Matthew 16:18).

3. His preparation for them. Having souls waiting to receive their word.
4. His prospering of them. Promising their labours should be successful.

Paul’s Midnight Vision at Corinth; or, The Lord’s interview with His servant.

I. A sublime manifestation: The Lord’s appearance to Paul.—

1. The reality of this appearance. Unless on à priori grounds of objection to the supernatural the historic credibility of what is here narrated cannot be assailed.

2. The timeliness of this appearance. It came when Paul was in some degree depressed. Man’s extremity is ever God’s opportunity.

3. The object of this appearance—to cheer the heart and embolden the spirit of the apostle.

II. A magnificent exhortation: the Lord’s commandment to Paul.—

1. Not to be afraid. Either of himself suffering injury or of his cause suffering defeat. Paul, though habitually courageous and hopeful, obviously laboured at the moment under some apprehension as to both of these contingencies.

2. But to speak. Manfully, openly, continuously, holding not his peace, but, like an old Hebrew prophet, crying aloud and sparing not, lifting up his voice like a trumpet, showing the Jews their transgression and the Gentiles their sins (Isaiah 58:1).

III. A cheering consolation: the Lord’s assurance to Paul.—

1. Of companionship. “I am with thee”: a promise which had been given of old to Abraham (Genesis 26:3), to Isaac (Genesis 26:24), to Jacob (Acts 28:15), to Moses (Exodus 33:14), to Joshua (Joshua 1:5), to Israel in exile (Isaiah 43:2); a promise which had been renewed to the disciples by Christ before His ascension (Matthew 28:20).

2. Of protection. “No man shall set on thee to harm thee.” This promise also had been given to ancient Israel collectively (Psalms 46:1; Proverbs 2:7; Isaiah 32:2; Isaiah 32:18; Isaiah 33:16; Isaiah 33:20; Zechariah 2:5; Zechariah 2:8), was renewed to the Church of Christ (Luke 21:18), and is now repeated to the apostle.

3. Of success. “I have much people in this city.” As Elijah of old, in a time of despondency, had been assured that Jehovah had seven thousand faithful adherents who had never bowed the knee to Baal (1 Kings 19:18), so is Paul now informed that Jesus had many souls in Corinth who were only waiting to be gathered into His kingdom by the preaching of His gospel.

Acts 18:11. The Secret of Ministerial Success.

I. Much prayer.

II. Much patience.

III. Much trust in God.

IV. Much diligence in work.—Quesnel.

The Word of God.

I. “In complete sense the Word of God is alone the living, historical person, Jesus Christ, understood and explained in the Divine spirit, and according to His own word and will. On this account are also the words and discourses of Jesus, since these are inseparable from His person and activity, to be included and considered as the Word of God.

II. “Whilst, however, Jesus Himself in His person, in His works and words, as in His sufferings and death, is the Word of God, at the same time also in a derived sense is the proclamation of Him the Word of God. That is, the gospel of Christ and of His kingdom (Acts 28:31), at first only orally diffused, later also laid down in writing, becomes recognised in Christendom as the Word of God in a special sense, in distinction from all preparatory, prophetic words of God as from all sorts of subordinate revelation. In this sense has Jesus Himself often and clearly spoken, and the whole New Testament agrees therewith. This gospel is, in its contents, firm and unassailable, homogeneous and all-embracing; in its formulation manifold and many-formed, as every really living, spiritual great thing is; and exactly, because it is homogeneous and living, also in every individual part somehow germinally contained. Hence it can be shortly described as the divine and gracious will which has appeared in Christ, as the proclamation of God’s salvation work, as the Word of Christ the crucified (1 Corinthians 1:23), as the Word of grace (Acts 14:3; Acts 14:7; Acts 20:24; Acts 20:32), as the Gospel of grace and repentance (Acts 20:21), as the Word of reconciliation (2 Corinthians 5:19), or as the Revelation of the divine mystery (1 Corinthians 4:1; Ephesians 6:19); or otherwise designated according to some one particular item of its contents. According to its peculiar contents, therefore, is it not so much a theoretic doctrine, as a joyous message adapted to the actualities of life, and consists principally of promises and assurances of heavenly rights and possessions, conjoined with admonitions and serious warnings which correspond to those gifts and promises.”

III. “Consequently in derived sense is every oral and written proclamation, which teaches men to understand the person and work of Christ, inasmuch as it prepares them for this, speaks of it, leads to it, and teaches men to use it, Revelation or the Word of God. Hence also of preaching in public worship, as of every written or printed exposition of the gospel, the expression Word of God can be used. But above all does the title Word of God belong both to the whole of the Old and New Testament Scriptures, and, according to its inner sense or its understanding in graduated fashion, to particular scriptures or to their particular expositions. This meaning of the Biblical canon also becomes through this clear and practical, that in the public church doctrinal preaching the Holy Scriptures must in some way be constantly assumed asits basis.”—Bornemann, §47.

Acts 18:5. Paul’s preaching at Corinth.

I. The place of his preaching.—

1. The Jewish synagogue. According to his custom. Dictated probably by three motives.

(1) To find a proper starting ground for his work. The Jews knew the Scriptures, and were looking for the Messiah.
(2) To secure the conversion of his countrymen. Paul loved his kinsmen, and longed for their conversion.
(3) To prevent misunderstanding of the nature of Christianity. Christianity not antagonistic to, but development and completion of Old Testament religion.
2. The house of Justus. To this Paul withdrew when expelled from synagogue. In so doing Paul

(1) followed the example of Christ;

(2) showed that Christianity was not confined to special places (John 4:21); and

(3) kept within earshot of his countrymen.

II. The subject of his preaching.—That Jesus was the Christ, Jesus Christ and Him crucified (1 Corinthians 3:2), which signified—

1. That Jesus of Nazareth had been the Messiah promised to the fathers—to Abraham as a seed, to David as a son, to Israel as the Lamb of God.

2. That salvation was attainable only through His Cross. Not through his teaching alone, though “Never man spake like this man” (John 7:46), or through His example alone, though “He left us an example that we should walk in His steps” (1 Peter 2:21), but through His blood (Ephesians 1:7).

III. The manner of his preaching.—

1. Biblical. Out of the Scriptures. The proper basis of all right preaching.

2. Reasoning. Addressing himself to the intellect. Paul knew the value of great ideas. The road to the heart lies through the understanding.

3. Fervent. Paul was no drone or dullard, no merely formal talker or polite essay reader, but a speaker aglow with holy enthusiasm.

4. Fearless. Resulting from

(1) his confidence in the message he delivered;
(2) his reliance upon God’s promise of protection; and
(3) his hope of ultimate success.

IV. The result of his preaching.—Twofold.

1. Opposition. Jews resisted. Not difficult to see why. If Paul was right then Jesus had been their Messiah, and they had been guilty of awful sin in rejecting Him.

2. Success.

(1) He gained a friend in Justus.
(2) He secured a large number of converts, amongst whom were Aquila and Priscilla, Titus Justus, Crispus, the ruler of the synagogue, Sosthenes, Crispus’s successor, Stephanas and his house, Gaius, Paul’s host, Erastus, the city chamberlain.