After this,
This phrase indicates a transition from the events that occurred in the previous chapter. Paul had been in Athens, engaging with philosophers and addressing the Areopagus. The phrase suggests a continuation of Paul's missionary journey, emphasizing the sequential nature of his travels and ministry work.

Paul left Athens
Athens was a center of philosophy and learning, known for its intellectual and cultural influence. Paul's departure from Athens signifies a shift from a city steeped in philosophical debate to one with a different cultural and economic focus. His time in Athens, though marked by limited success in terms of conversions, was significant for engaging with Greek thought and presenting the Gospel in a context of intellectual discourse.

and went to Corinth.
Corinth was a major city in ancient Greece, known for its wealth, commerce, and immorality. It was a strategic location for spreading the Gospel due to its position as a trade hub. The city was infamous for its licentiousness, which is reflected in the issues Paul later addresses in his letters to the Corinthians. The move to Corinth represents a strategic decision by Paul to reach a diverse and influential population. Corinth's archaeological remains, such as the bema (judgment seat) and the temple of Apollo, provide insight into the city's religious and social life. Paul's time in Corinth was significant for the establishment of a strong Christian community, which he later nurtured through his epistles.

There he found a Jew named Aquila
Aquila is introduced as a Jew, indicating his ethnic and religious background. Jews were dispersed throughout the Roman Empire, often forming tight-knit communities. Aquila's Jewish identity would have been significant in the context of the early Christian church, which was grappling with the integration of Jewish and Gentile believers. His name, meaning "eagle" in Latin, suggests a Roman influence, which was common among Jews living in the diaspora.

a native of Pontus
Pontus was a region located in what is now modern-day Turkey, along the southern coast of the Black Sea. It was known for its diverse population and was part of the Roman province of Bithynia and Pontus. The mention of Pontus highlights the widespread dispersion of Jews and the reach of the Roman Empire. This background may have contributed to Aquila's ability to connect with various cultures and peoples, a valuable trait in the early church.

who had recently come from Italy with his wife Priscilla
Priscilla, also known as Prisca, is often mentioned alongside her husband, indicating her active role in their ministry. The couple's move from Italy suggests they were part of the Jewish community in Rome. Their partnership in ministry is notable, as it reflects the early church's inclusion of women in significant roles. The fact that they traveled together underscores their unity and shared mission.

because Claudius had ordered all the Jews to leave Rome
The expulsion of Jews from Rome by Emperor Claudius is a well-documented historical event, occurring around AD 49. This decree was likely due to disturbances in the Jewish community, possibly related to conflicts over the emerging Christian faith. This expulsion forced many Jews, including Aquila and Priscilla, to relocate, which inadvertently spread the Christian message to new regions. This event is a reminder of how God can use political and social upheaval to further His purposes.

Paul went to visit them
Paul's decision to visit Aquila and Priscilla indicates a strategic move to connect with fellow believers and potential allies in ministry. This visit likely led to a strong partnership, as Aquila and Priscilla became key figures in the early church, hosting a house church and mentoring Apollos. Paul's initiative in seeking them out reflects his commitment to building and strengthening the Christian community, a theme consistent throughout his missionary journeys.

and he stayed and worked with them
Paul's decision to stay and work with Aquila and Priscilla highlights the importance of fellowship and partnership in ministry. This reflects the early Christian practice of communal living and support, as seen in Acts 2:44-45. Paul's willingness to work alongside them demonstrates humility and a commitment to self-sufficiency, aligning with his teachings in 2 Thessalonians 3:7-10 about not being a burden to others.

because they were tentmakers by trade
Tentmaking was a common trade in the ancient world, involving the crafting of tents from leather or cloth. This profession was practical for Paul, allowing him to support himself while traveling. The mention of this trade provides insight into the socio-economic background of early Christians, who often came from various working-class professions. It also underscores the value of vocational skills in supporting ministry work.

just as he was
Paul's background as a tentmaker is significant, as it illustrates his ability to relate to ordinary working people. This connection to a trade also reflects his Jewish heritage, where it was customary for rabbis to have a trade. Paul's dual identity as a tentmaker and apostle exemplifies the integration of faith and work, serving as a model for Christians to engage in secular professions while maintaining a strong spiritual witness.

Every Sabbath
Paul's practice of attending the synagogue every Sabbath highlights his commitment to reaching the Jewish community first, as was his custom (Acts 17:2). The Sabbath, observed from Friday evening to Saturday evening, was a time when Jews gathered for worship and teaching, providing Paul with a ready audience familiar with the Scriptures.

he reasoned in the synagogue
Paul's method of reasoning indicates a dialogical approach, engaging in discussions and debates. This was a common practice in synagogues, where the Scriptures were read and interpreted. Paul's reasoning would have involved explaining and proving that Jesus is the Messiah, using the Hebrew Scriptures as his foundation (Acts 17:3).

trying to persuade
The term "persuade" suggests that Paul's efforts were not merely informational but aimed at convincing his listeners to accept Jesus as the Messiah. This reflects the apostolic mission to make disciples by appealing to both the mind and heart, urging a response of faith and repentance.

Jews and Greeks alike
Paul's audience in the synagogue included both Jews and God-fearing Greeks. The presence of Greeks indicates the influence of Hellenistic culture and the openness of some Gentiles to Jewish teachings. This aligns with the broader mission to bring the gospel to all nations, as seen in the Great Commission (Matthew 28:19-20). The inclusion of Greeks also foreshadows the expanding reach of the gospel beyond Jewish boundaries, fulfilling prophecies of the Messiah being a light to the Gentiles (Isaiah 49:6).

And when Silas and Timothy came down from Macedonia
Silas and Timothy were key companions of Paul in his missionary journeys. Their arrival from Macedonia is significant as it marks a transition in Paul's ministry in Corinth. Macedonia, a region in Northern Greece, was where Paul had previously established churches in cities like Philippi and Thessalonica. The arrival of Silas and Timothy likely brought encouragement and possibly financial support, as suggested in 2 Corinthians 11:9 and Philippians 4:15, allowing Paul to focus more on his ministry. This moment underscores the importance of teamwork and support in early Christian missions.

Paul devoted himself fully to the word
Paul's dedication to the word indicates a shift from his tent-making work to full-time ministry. This devotion highlights the priority of preaching and teaching in Paul's mission. The "word" refers to the gospel message, which Paul was committed to spreading. This phrase emphasizes the importance of the proclamation of the gospel as central to the mission of the early church. Paul's commitment serves as a model for Christian ministry, demonstrating the need for focus and dedication in spreading the message of Christ.

testifying to the Jews that Jesus is the Christ
Paul's primary audience in the synagogues was the Jewish community. His testimony that "Jesus is the Christ" is a declaration that Jesus is the Messiah, the anointed one prophesied in the Hebrew Scriptures. This message was central to Paul's preaching, as he sought to show that Jesus fulfilled the messianic prophecies found in passages like Isaiah 53 and Psalm 22. The term "Christ" is the Greek equivalent of the Hebrew "Messiah," and Paul's insistence on this point was often met with resistance, as seen in other parts of Acts. This phrase underscores the continuity between the Old and New Testaments and the fulfillment of God's promises through Jesus.

But when they opposed and insulted him
Paul faced opposition and insults from the Jewish community in Corinth. This reflects a recurring pattern in his ministry, where he often encountered resistance from Jews who rejected his message about Jesus as the Messiah. This opposition is consistent with the broader narrative of Acts, where the early church frequently faced hostility. The Greek word for "opposed" suggests an active resistance, while "insulted" indicates verbal abuse, highlighting the intensity of the rejection Paul experienced.

he shook out his garments
Shaking out one's garments was a symbolic act of disassociation and rejection. In Jewish culture, this gesture was akin to shaking the dust off one's feet, a practice Jesus instructed His disciples to perform when leaving a town that did not welcome them (Matthew 10:14). It signified a clear break and a declaration that the responsibility for rejecting the message lay with the hearers.

and told them, “Your blood be on your own heads!
This phrase echoes Old Testament language, particularly from Ezekiel 33:4, where the watchman is absolved of responsibility if he warns the people and they do not heed the warning. Paul is declaring that he has fulfilled his duty to preach the gospel to them, and their rejection means they bear the responsibility for their own spiritual fate.

I am innocent of it.
Paul asserts his innocence, indicating that he has done all he can to convey the message of salvation. This statement underscores the seriousness of rejecting the gospel and the accountability of those who hear it. It also reflects Paul's clear conscience in his mission, as he has faithfully delivered the message entrusted to him.

From now on I will go to the Gentiles.”
This marks a significant shift in Paul's ministry strategy in Corinth, as he turns his focus to the Gentiles. While Paul consistently began his ministry in new cities by preaching in synagogues, this decision reflects a broader pattern in Acts where the gospel increasingly spreads to the Gentile world. This transition fulfills the prophecy and mission given to Paul to be a light to the Gentiles (Acts 13:47), aligning with the overarching theme of the book of Acts, which documents the spread of the gospel from Jerusalem to the ends of the earth.

So Paul left the synagogue
Paul's departure from the synagogue signifies a pivotal moment in his ministry. This action reflects a pattern seen throughout Acts, where Paul initially preaches to the Jews and then turns to the Gentiles when faced with rejection (Acts 13:46). The synagogue was a central place for Jewish worship and community life, and leaving it indicates a shift in focus towards a broader audience. This decision aligns with Jesus' instruction to His disciples to shake the dust off their feet when not welcomed (Matthew 10:14).

and went next door
The proximity of Titus Justus's house to the synagogue is significant. It suggests that Paul did not abandon his mission to the Jews entirely but rather positioned himself strategically to continue reaching out to them. This move also symbolizes the transition of the early Christian movement from Jewish roots to a more inclusive community. The physical closeness underscores the spiritual continuity and the hope that some Jews might still come to faith.

to the house of Titus Justus
Titus Justus, also known as Titius Justus in some manuscripts, is identified as a Gentile who worships the God of Israel. His Roman name indicates his Gentile background, and his willingness to host Paul highlights the openness of some Gentiles to the Gospel. This hospitality reflects the early church's reliance on the generosity of believers for meeting spaces, as seen in other New Testament accounts (Romans 16:5, Philemon 1:2).

a worshiper of God
The term "worshiper of God" or "God-fearer" refers to Gentiles who were attracted to Judaism and its monotheistic beliefs but had not fully converted, often due to cultural or social barriers like circumcision. These individuals played a crucial role in the spread of Christianity, as they were familiar with Jewish teachings and more receptive to the message of Jesus as the Messiah. Cornelius, the centurion in Acts 10, is another example of a God-fearer who embraced the Gospel.

Crispus, the synagogue leader
Crispus was a prominent figure in the Jewish community of Corinth, serving as the leader of the synagogue. His conversion to Christianity is significant because it demonstrates the early church's outreach to Jewish leaders and the impact of the Gospel message. This event is a testament to the power of the Gospel to reach even those deeply rooted in Jewish tradition. The synagogue was a central place for teaching and community life, making Crispus's conversion a notable event in the spread of Christianity.

and his whole household believed in the Lord.
The conversion of Crispus's entire household reflects a common pattern in the New Testament, where the faith of a household leader often led to the conversion of the entire family. This mirrors other instances, such as the conversion of the Philippian jailer in Acts 16:31-34. The household's belief signifies the communal nature of faith in the early church and highlights the influence of the head of the household in spiritual matters.

And many of the Corinthians who heard the message
Corinth was a major city in ancient Greece, known for its diversity and immorality, as well as its strategic location for trade. The city's population was a mix of Greeks, Romans, and Jews, making it a fertile ground for the spread of the Gospel. The message that Paul preached was the good news of Jesus Christ, which resonated with many Corinthians despite the city's reputation for moral laxity. This phrase underscores the universal appeal of the Gospel across different cultures and social backgrounds.

believed and were baptized.
Baptism was an outward expression of an inward faith and a public declaration of one's commitment to Christ. It was a significant step for new believers, symbolizing their identification with the death, burial, and resurrection of Jesus. The act of baptism in Corinth indicates the establishment of a Christian community within a predominantly pagan society. This practice aligns with the Great Commission in Matthew 28:19-20, where Jesus commands His disciples to baptize new believers. The sequence of belief followed by baptism highlights the early church's emphasis on faith as the prerequisite for baptism.

One night the Lord spoke to Paul in a vision:
Visions were a common way God communicated with His people in the Bible, as seen with figures like Abraham (Genesis 15:1) and Daniel (Daniel 7:1). This divine encounter emphasizes the personal relationship between God and Paul, affirming Paul's apostolic authority. The setting of "one night" suggests a time of vulnerability or contemplation, possibly reflecting Paul's concerns about his mission in Corinth, a city known for its immorality and idolatry. The Lord's direct communication underscores the importance of Paul's mission and the divine support behind it.

Do not be afraid;
Fear is a natural human response, especially in the face of opposition or danger. Paul faced significant challenges and hostility in his ministry (Acts 18:6, 1 Corinthians 2:3). This command echoes God's reassurance to other biblical figures, such as Joshua (Joshua 1:9) and Isaiah (Isaiah 41:10), highlighting a consistent biblical theme of divine encouragement in the face of fear. It reassures believers of God's presence and protection.

keep on speaking;
Paul's primary mission was to preach the Gospel, as seen throughout Acts (Acts 9:15, Acts 13:47). This directive emphasizes the importance of perseverance in ministry despite opposition. It reflects the Great Commission (Matthew 28:19-20) and the call to spread the Gospel to all nations. The continuous action implied by "keep on" suggests ongoing effort and dedication, reinforcing the idea that the proclamation of the Gospel is a lifelong commitment.

do not be silent.
Silence in the face of opposition can be tempting, but this command underscores the necessity of vocal witness. It aligns with Paul's own declarations of boldness in preaching (Romans 1:16, Ephesians 6:19-20). The call to not be silent is a reminder of the power of the spoken word in spreading the Gospel and the responsibility of believers to share their faith actively. It also reflects the prophetic tradition where God's messengers were often called to speak out against injustice and proclaim truth, regardless of the consequences.

For I am with you
This phrase is a divine assurance of God's presence, echoing promises found throughout Scripture, such as in Genesis 28:15, Exodus 3:12, and Matthew 28:20. It emphasizes God's continual presence with His people, providing comfort and courage. In the context of Acts 18, Paul is in Corinth, a city known for its immorality and idolatry, and this assurance would have been crucial for his mission. The presence of God is a recurring theme in the Bible, often associated with protection, guidance, and empowerment.

and no one will lay a hand on you
This promise of protection is significant given the opposition Paul faced in his ministry. In Corinth, Paul encountered resistance from both Jews and Gentiles. The phrase suggests divine intervention to prevent harm, similar to God's protection of His prophets in the Old Testament, such as Elijah and Jeremiah. It reassures Paul that his mission will not be thwarted by human opposition, aligning with the biblical theme that God's purposes cannot be hindered by man (Isaiah 54:17).

because I have many people in this city.
This statement reveals God's sovereign knowledge and plan, indicating that there are individuals in Corinth who are destined to become believers. It highlights the concept of God's elect, as seen in passages like John 10:16 and Romans 8:29-30. The phrase also underscores the importance of evangelism and the spread of the Gospel, as Paul is encouraged to continue his work knowing that God has prepared hearts to receive the message. Corinth, a major trade city, was strategically significant for the spread of Christianity, and this assurance would have motivated Paul to persevere in his mission.

So Paul stayed for a year and a half
Paul's extended stay in Corinth is significant, as it indicates a period of stability and fruitful ministry. Corinth was a major city in ancient Greece, known for its commerce and diverse population. This time allowed Paul to establish a strong church foundation. His long stay contrasts with his shorter visits to other cities, suggesting the strategic importance of Corinth in spreading the Gospel. This period also reflects God's providence, as Paul received a vision encouraging him to remain there (Acts 18:9-10).

teaching the word of God
Paul's primary mission was to teach and preach the Gospel. His teaching would have included the life, death, and resurrection of Jesus Christ, as well as the implications of these events for both Jews and Gentiles. This aligns with the Great Commission (Matthew 28:19-20) and Paul's own calling as an apostle to the Gentiles (Romans 11:13). His teaching was not just informational but transformational, aimed at building a community of believers who lived out their faith.

among the Corinthians
Corinth was a city known for its immorality and idolatry, making it a challenging environment for the early church. The Corinthians were a diverse group, including Jews, Greeks, and Romans, which required Paul to address various cultural and religious backgrounds. His letters to the Corinthians (1 and 2 Corinthians) reveal the issues faced by the church, such as divisions, immorality, and misunderstandings about spiritual gifts. Paul's work in Corinth exemplifies the transformative power of the Gospel in a pluralistic society.

While Gallio was proconsul of Achaia
Gallio, the brother of the philosopher Seneca, served as the proconsul of Achaia around AD 51-52. Achaia was a Roman province in southern Greece, with Corinth as its capital. The role of a proconsul was significant, as they were the chief magistrates of a Roman province, responsible for maintaining law and order. Gallio's tenure is historically verified by an inscription at Delphi, providing a precise chronological anchor for the events in Acts. His reputation for fairness and his philosophical background may have influenced his approach to the case involving Paul.

the Jews coordinated an attack on Paul
The Jewish community in Corinth, likely feeling threatened by Paul's success in converting both Jews and Gentiles to Christianity, organized a united effort against him. This reflects the broader pattern of opposition Paul faced from Jewish leaders throughout his missionary journeys, as seen in Acts 13:45 and Acts 17:5. The term "coordinated" suggests a premeditated and collective action, indicating the seriousness of their intent to stop Paul's ministry.

and brought him before the judgment seat
The "judgment seat," or "bema," was a raised platform in the agora (marketplace) of Corinth where officials would hear legal cases. This public setting was intended to shame Paul and discredit his message. The bema in Corinth has been excavated, providing a tangible connection to this biblical event. The act of bringing Paul before the judgment seat mirrors the trials faced by Jesus (Matthew 27:19) and foreshadows the trials of early Christians, emphasizing the theme of suffering for the faith.

This man is persuading the people
The accusation against Paul highlights his influential role in spreading the Christian faith. In the context of Acts, Paul is often seen as a persuasive figure, using his knowledge of the Scriptures and his personal testimony to convince both Jews and Gentiles of the truth of the Gospel. This phrase underscores the tension between the early Christian movement and traditional Jewish beliefs. Paul's persuasive efforts are a fulfillment of his calling to be a "light for the Gentiles" (Acts 13:47).

to worship God
The focus on worship indicates the centrality of devotion and allegiance to God in Paul's message. This reflects the early Christian emphasis on worshiping God through Jesus Christ, which was seen as a departure from traditional Jewish practices. The concept of worship in the New Testament often involves a transformation of life and heart, aligning with Jesus' teaching that true worshipers will worship "in spirit and truth" (John 4:23).

in ways contrary to the law,
The law referred to here is the Mosaic Law, which governed Jewish religious and social life. The accusation suggests that Paul's teachings were seen as a threat to the established religious order. This reflects the broader conflict in the early church regarding the role of the law for Gentile converts, a major theme in Paul's letters, particularly in Galatians and Romans. The tension between law and grace is a recurring issue, with Paul advocating for a new covenant relationship with God through faith in Christ, rather than adherence to the law.

they said.
The "they" refers to the Jewish leaders in Corinth who opposed Paul's message. This opposition is consistent with the pattern seen throughout Acts, where Jewish authorities often resist the spread of the Gospel. The cultural and religious dynamics of the time were complex, with Jewish communities in the Diaspora navigating their identity in a predominantly Gentile world. The resistance to Paul's message can be seen as a defense of traditional beliefs and practices in the face of a rapidly growing Christian movement.

But just as Paul was about to speak
Paul, a central figure in the early Christian church, often found himself in situations where he needed to defend his faith and actions. This moment highlights his readiness to give a defense, as instructed in 1 Peter 3:15. The setting is Corinth, a major city in ancient Greece, known for its diverse population and significant trade routes, which made it a strategic location for spreading the Gospel.

Gallio told the Jews
Gallio was the proconsul of Achaia, a Roman province. His role was to oversee legal matters, and his decision carried significant weight. Gallio's involvement indicates the legal and political challenges faced by early Christians. His brother, Seneca, was a famous philosopher, which may have influenced Gallio's approach to governance. The Jews here refer to the Jewish leaders who opposed Paul's teachings, a recurring theme in Acts.

If this matter involved a wrongdoing or vicious crime
Gallio distinguishes between religious disputes and criminal offenses. Roman law was concerned with maintaining public order, and Gallio's statement reflects the Roman perspective on legal matters. This distinction is crucial as it sets a precedent for how Roman authorities would handle conflicts involving Christians, emphasizing that the early church was not seen as a threat to Roman law.

O Jews, it would be reasonable for me to hear your complaint
Gallio addresses the Jewish leaders directly, acknowledging their concerns but also setting boundaries for his jurisdiction. This reflects the Roman practice of allowing local customs and religions to coexist as long as they did not disrupt public order. Gallio's response is significant because it demonstrates a level of religious tolerance and sets a legal precedent that would impact the spread of Christianity throughout the Roman Empire.

But since it is a dispute about words and names and your own law
This phrase highlights the nature of the conflict brought before Gallio, the proconsul of Achaia, by the Jews against Paul. The "words and names" likely refer to theological debates about Jesus as the Messiah and the interpretation of Jewish law. This reflects the early Christian struggle to define its identity within Judaism. The mention of "your own law" indicates Gallio's recognition of the issue as an internal religious matter, not a civil one. This distinction is crucial in understanding the Roman Empire's approach to religious disputes, often allowing local customs and laws to govern such issues unless they threatened public order.

settle it yourselves
Gallio's directive for the Jews to resolve the matter independently underscores the Roman policy of non-interference in religious affairs unless they disrupted the peace. This approach allowed for a degree of religious autonomy within the empire. The phrase also reflects the broader theme in Acts of the separation between civil authority and religious matters, a recurring issue for the early church. This autonomy is significant for the spread of Christianity, as it allowed the early church to grow without immediate Roman suppression.

I refuse to be a judge of such things.”
Gallio's refusal to adjudicate the matter illustrates the Roman officials' reluctance to involve themselves in what they perceived as internal religious disputes. This decision is pivotal, as it sets a precedent for the treatment of Christianity under Roman law, distinguishing it from political insurrection. Gallio's stance is consistent with Roman legal principles, which often avoided entanglement in theological debates. This moment in Acts is crucial for understanding the legal environment in which early Christianity spread, highlighting the protection and challenges faced by the nascent church.

And he drove them away
This phrase refers to the actions of Gallio, the proconsul of Achaia, who dismissed the case brought against Paul by the Jews. Gallio's decision reflects the Roman legal system's tendency to dismiss internal religious disputes as irrelevant to civil law. This act of driving them away signifies a rejection of the Jewish leaders' attempt to use Roman authority to suppress the Christian message. It highlights the protection that Roman law inadvertently provided to early Christians, allowing the gospel to spread without immediate legal hindrance. This moment is pivotal as it demonstrates God's sovereignty in using secular authorities to fulfill His purposes, reminiscent of how God used Cyrus in Isaiah 45:1 to aid His people.

from the judgment seat
The judgment seat, or "bema," was a raised platform where Roman officials sat to hear and decide cases. In Corinth, where this event took place, archaeological excavations have uncovered such a bema in the ancient marketplace, providing tangible evidence of the historical setting described in Acts. The bema was a place of authority and decision-making, symbolizing the power of the Roman Empire. In a broader biblical context, the term "bema" is also used in 2 Corinthians 5:10, where Paul speaks of the judgment seat of Christ, drawing a parallel between earthly and divine judgment. This connection underscores the theme of ultimate accountability before God, contrasting human justice with divine justice.

At this, the crowd seized Sosthenes the synagogue leader
Sosthenes is identified as the synagogue leader, a position of authority within the Jewish community. This indicates a shift in leadership from Crispus, who had converted to Christianity (Acts 18:8). The crowd's action reflects the tension between the Jewish community and the emerging Christian movement. The seizing of Sosthenes may suggest internal conflict or dissatisfaction with his leadership, possibly due to his association with Paul or his failure to successfully prosecute him. This event occurs in Corinth, a major city in ancient Greece, known for its diverse population and significant Jewish community.

and beat him in front of the judgment seat.
The judgment seat, or "bema," was a raised platform used by Roman officials to address legal matters. This public beating signifies a breakdown of order and highlights the volatile atmosphere in Corinth. The act of beating Sosthenes could be seen as an expression of frustration by the Jewish community or as an attempt to appease the Roman authorities by demonstrating their own control over internal disputes. The public nature of this punishment underscores the social and political pressures faced by early Christians and their Jewish counterparts.

But none of this was of concern to Gallio.
Gallio, the proconsul of Achaia, is noted for his indifference to the incident. His lack of concern suggests a Roman policy of non-interference in what was perceived as an internal Jewish matter. Gallio's decision not to intervene aligns with the Roman practice of allowing local customs and disputes to be handled by the respective communities, as long as they did not disrupt public order. This incident is significant because it sets a precedent for the treatment of Christianity under Roman law, indicating that it was not yet seen as a distinct or illegal religion. Gallio's dismissive attitude may have provided a temporary reprieve for Paul and the early Christians, allowing them to continue their ministry in Corinth.

Paul remained in Corinth for quite some time
Paul's extended stay in Corinth indicates the importance of this city as a center for his missionary work. Corinth was a major commercial hub in the Roman Empire, strategically located on the isthmus connecting mainland Greece with the Peloponnese. This location allowed Paul to reach a diverse audience, including Jews and Gentiles. His time in Corinth is also significant because it was during this period that he wrote some of his epistles, such as 1 and 2 Thessalonians.

before saying goodbye to the brothers.
The term "brothers" refers to fellow believers in Christ, highlighting the familial bond within the early Christian community. This farewell suggests a strong relationship between Paul and the Corinthian church, which he had helped establish. The use of "brothers" underscores the unity and mutual support among early Christians, as seen in other passages like Romans 12:10 and 1 Thessalonians 4:9.

He had his head shaved in Cenchrea to keep a vow he had made,
Cenchrea was the eastern port of Corinth, indicating Paul's departure point for his journey. The shaving of his head suggests a Nazirite vow, a Jewish practice described in Numbers 6:1-21, where individuals would abstain from certain activities and shave their heads at the vow's completion. This act reflects Paul's Jewish heritage and his continued observance of Jewish customs, even as he ministered to Gentiles. It also demonstrates his personal devotion and commitment to God.

and then he sailed for Syria,
Syria was a Roman province that included cities like Antioch, which served as a significant base for Paul's missionary journeys. This journey back to Syria indicates Paul's intention to return to his sending church in Antioch, where he would report on his missionary activities and receive further guidance. The mention of Syria connects to Acts 11:26, where believers were first called Christians in Antioch, highlighting the city's importance in early Christianity.

accompanied by Priscilla and Aquila.
Priscilla and Aquila were a Jewish Christian couple who had previously worked with Paul in Corinth as tentmakers (Acts 18:2-3). Their accompaniment on this journey signifies their close partnership in ministry. Priscilla and Aquila are noted for their role in teaching Apollos, an eloquent preacher, more accurately about the way of God (Acts 18:24-26). Their presence underscores the collaborative nature of early Christian missions and the vital role of laypeople in spreading the Gospel.

When they reached Ephesus
Ephesus was a major city in the Roman province of Asia, known for its large population and the Temple of Artemis, one of the Seven Wonders of the Ancient World. It was a significant center for trade and culture, making it a strategic location for spreading the Gospel. The city's prominence in commerce and religion provided Paul with a diverse audience for his teachings.

Paul left Priscilla and Aquila
Priscilla and Aquila were a Jewish couple who had become Christians and were close companions of Paul. They were tentmakers by trade, like Paul, and had previously been expelled from Rome by Emperor Claudius. Their presence in Ephesus indicates the importance of laypeople in the early church's mission. Paul leaving them there suggests he trusted them to continue the work of establishing and nurturing the church in his absence.

He himself went into the synagogue there
Paul's custom was to begin his ministry in a new city by visiting the local synagogue. This was a strategic approach, as synagogues were places where Jews and God-fearing Gentiles gathered, providing Paul with an audience familiar with the Scriptures. This method allowed him to connect the Old Testament prophecies with the life and mission of Jesus Christ.

and reasoned with the Jews
Paul's reasoning in the synagogue involved explaining and proving that Jesus was the Messiah, as foretold in the Hebrew Scriptures. This approach was both intellectual and theological, engaging the Jews in discussions that connected their expectations of the Messiah with the fulfillment found in Jesus. This method of reasoning is consistent with Paul's approach in other cities, as seen in Acts 17:2-3, where he reasoned from the Scriptures to demonstrate that Jesus had to suffer and rise from the dead.

When they asked him to stay for a while longer
This phrase occurs during Paul's second missionary journey. Paul had arrived in Ephesus, a major city in Asia Minor known for its temple to Artemis, a center of pagan worship. The request for Paul to stay indicates the interest and openness of the Ephesian Jews to his teachings. This is significant as it contrasts with the resistance he often faced in other cities. The request also highlights the early church's desire for apostolic teaching and guidance, reflecting the hunger for spiritual truth and leadership in the nascent Christian communities.

he declined
Paul's decision to decline the invitation to stay longer in Ephesus may seem surprising given the positive reception. However, it reflects his commitment to his mission and the leading of the Holy Spirit. Paul was likely aware of the need to return to Jerusalem for a feast, as suggested by Acts 18:21, showing his dedication to maintaining connections with the Jewish roots of Christianity. This decision also underscores the importance of following divine guidance over human requests, a theme seen throughout Paul's ministry. His eventual return to Ephesus, where he would spend significant time, indicates that his initial departure was part of a larger divine plan.

But as he left, he said,
This phrase indicates a departure, suggesting a transition in Paul's missionary journey. Paul had been in Ephesus, a major city in Asia Minor known for its temple to Artemis, which was one of the Seven Wonders of the Ancient World. His departure signifies the end of a significant period of ministry in this influential city. The context of Acts 18 shows that Paul had been reasoning in the synagogue, which was his custom, engaging both Jews and Greeks in discussions about Jesus as the Messiah.

“I will come back to you if God is willing.”
Paul's statement reflects a deep reliance on God's sovereignty and a recognition of divine providence. This echoes James 4:15, where believers are encouraged to say, "If it is the Lord's will, we will live and do this or that." It underscores the biblical principle that human plans are subject to God's will. Paul's intention to return also highlights his commitment to the believers in Ephesus, showing pastoral care and a desire to continue teaching and strengthening the church there.

And he set sail from Ephesus.
Ephesus was a key port city, making it a strategic location for travel and trade in the Roman Empire. Paul's departure by sea indicates the interconnectedness of the ancient world and the use of maritime routes for missionary work. This journey is part of Paul's second missionary journey, which is detailed in Acts 15:36-18:22. The act of setting sail also symbolizes the spread of the Gospel beyond the confines of one city, as Paul continues to fulfill the Great Commission (Matthew 28:19-20) by taking the message of Christ to new regions.

When Paul had landed at Caesarea
Caesarea was a significant port city on the Mediterranean coast, built by Herod the Great. It served as the Roman administrative capital of Judea. This location was a hub for travel and trade, making it a strategic point for Paul's missionary journeys. The city's archaeological remains, including the theater and aqueduct, highlight its importance and grandeur during the Roman period. Paul's arrival here marks the end of his second missionary journey, emphasizing the spread of the Gospel through key urban centers.

he went up and greeted the church at Jerusalem
The phrase "went up" reflects the geographical elevation of Jerusalem, which is situated on a plateau in the Judean mountains. Jerusalem was the center of Jewish worship and the early Christian church. Paul's visit to the church here underscores his connection and accountability to the apostles and elders, maintaining unity and doctrinal consistency. This visit likely involved reporting on his missionary activities and receiving guidance or support for future endeavors. Jerusalem's significance is rooted in its history as the city of David and the location of the Temple, central to Jewish and early Christian identity.

Then he went down to Antioch
Antioch in Syria was a major center for early Christianity and the base for Paul's missionary journeys. The phrase "went down" indicates the descent from the higher elevation of Jerusalem to the lower elevation of Antioch. This city was known for its diverse population and was the place where followers of Jesus were first called "Christians" (Acts 11:26). Antioch served as a launching point for Paul's missions, highlighting its role as a vibrant and influential church community. The return to Antioch signifies a period of rest and preparation for future missions, reflecting the cyclical nature of Paul's ministry work.

After Paul had spent some time in Antioch
Antioch was a significant center for early Christianity, often considered the birthplace of the term "Christian." It was here that Paul and Barnabas were first sent out on missionary journeys (Acts 13:1-3). The church in Antioch was a diverse and vibrant community, reflecting the multicultural nature of the city itself. Paul's return to Antioch after his second missionary journey indicates the importance of this church as a base for his missions. This time in Antioch likely involved teaching, fellowship, and planning for future missions.

he traveled from place to place throughout the region of Galatia and Phrygia
Galatia and Phrygia were regions in Asia Minor, modern-day Turkey. Galatia was known for its Celtic inhabitants, and Paul had previously established churches there during his first missionary journey (Acts 13-14). The letter to the Galatians addresses issues faced by these churches, such as the influence of Judaizers. Phrygia was a region with a mix of Greek and native Phrygian culture. Paul's travels through these areas demonstrate his commitment to nurturing and strengthening the churches he had planted, ensuring they remained steadfast in the faith.

strengthening all the disciples
Paul's mission was not only to evangelize but also to disciple and strengthen believers. This involved teaching sound doctrine, encouraging perseverance, and addressing false teachings. The strengthening of disciples is a recurring theme in Paul's ministry (Acts 14:22, 15:41). It reflects the Great Commission's call to make disciples of all nations (Matthew 28:19-20). Paul's efforts to strengthen the disciples highlight the importance of spiritual growth and maturity in the Christian life, ensuring that believers are equipped to face challenges and remain faithful.

Meanwhile a Jew named Apollos
Apollos is introduced as a Jew, indicating his heritage and religious background. His name, of Greek origin, suggests a Hellenistic influence, common among Jews living outside of Israel. This dual identity may have contributed to his effectiveness in ministering to both Jewish and Gentile audiences.

a native of Alexandria
Alexandria was a major center of learning and culture in the ancient world, home to the famous Library of Alexandria. It had a significant Jewish population, and the Septuagint, the Greek translation of the Hebrew Scriptures, was produced there. Apollos' background in such a scholarly environment likely contributed to his knowledge and eloquence.

came to Ephesus
Ephesus was a prominent city in Asia Minor, known for its temple to Artemis and as a hub of commerce and culture. It was a strategic location for the spread of the Gospel. Apollos' arrival in Ephesus places him in a city where Paul had previously ministered, setting the stage for further development of the early church.

He was an eloquent man
Eloquence was highly valued in Greco-Roman culture, and Apollos' ability to speak persuasively would have been a significant asset in his ministry. This skill would have helped him effectively communicate the Gospel and engage in public debates.

well versed in the Scriptures
Being well versed in the Scriptures indicates a deep knowledge of the Hebrew Bible, which would have been essential for teaching and defending the faith. This phrase suggests that Apollos was not only knowledgeable but also capable of interpreting and applying the Scriptures, a critical skill for early Christian leaders. His understanding would have been rooted in the Jewish tradition, yet open to the revelation of Christ as the fulfillment of prophecy.

He had been instructed in the way of the Lord
This phrase indicates that Apollos, the subject of this verse, had received formal teaching about the teachings and practices associated with the Lord. The "way of the Lord" refers to the early Christian teachings and the path of righteousness as understood in the context of the New Testament. This instruction likely included the Old Testament prophecies concerning the Messiah, which Apollos, being a Jew from Alexandria, would have been familiar with. Alexandria was a center of learning and had a significant Jewish population, which suggests that Apollos had access to substantial religious education.

and was fervent in spirit
Apollos's fervency in spirit suggests a passionate and enthusiastic commitment to his faith. This fervency is reminiscent of the zeal seen in other biblical figures, such as Paul, who was also known for his passionate dedication to spreading the Gospel. The phrase "fervent in spirit" can also imply that Apollos was guided by the Holy Spirit, which empowered him to speak boldly and effectively. This fervency is crucial for effective ministry and is encouraged in other scriptures, such as Romans 12:11, which urges believers to be "fervent in spirit, serving the Lord."

He spoke and taught accurately about Jesus
Despite his limited knowledge, Apollos was able to teach accurately about Jesus, indicating a strong understanding of the Messianic prophecies and the life and teachings of Jesus. This accuracy in teaching is essential for the integrity of the Gospel message and is a theme echoed throughout the New Testament, where sound doctrine is emphasized (e.g., 2 Timothy 4:2-3). Apollos's ability to teach accurately suggests that he was a skilled orator and knowledgeable in the Scriptures, which would have been vital for his role in the early church.

though he knew only the baptism of John
This phrase highlights a limitation in Apollos's understanding. The baptism of John was a baptism of repentance, preparing the way for Jesus (Mark 1:4). It did not include the full revelation of Christian baptism, which involves the death, burial, and resurrection of Jesus Christ (Romans 6:3-4). This indicates that Apollos's knowledge was incomplete, lacking the understanding of the baptism in the name of Jesus and the gift of the Holy Spirit, which were central to the apostolic teaching (Acts 2:38). This gap in knowledge was later addressed by Priscilla and Aquila, who explained to him "the way of God more accurately" (Acts 18:26).

And he began to speak boldly in the synagogue.
Apollos, a learned Jew from Alexandria, is the subject here. His boldness in the synagogue reflects the early Christian practice of engaging with Jewish communities in their places of worship. Synagogues were central to Jewish life, serving as places for teaching and community gatherings. Apollos's boldness is reminiscent of the apostles' courage in Acts 4:13, where Peter and John spoke with confidence. This boldness is a hallmark of those filled with the Holy Spirit, as seen throughout Acts.

When Priscilla and Aquila heard him,
Priscilla and Aquila were a Jewish Christian couple who had previously worked with Paul in Corinth (Acts 18:2-3). Their presence in Ephesus, where this event takes place, highlights the mobility and interconnectedness of early Christian communities. Their ability to discern Apollos's teaching indicates their deep understanding of the faith. The mention of Priscilla before Aquila in some texts suggests her significant role in the early church, challenging cultural norms of the time.

they took him aside and explained to him the way of God more accurately.
This phrase underscores the importance of discipleship and mentorship in the early church. Apollos, though knowledgeable, needed further instruction, illustrating that learning is a continual process. The "way of God" refers to the teachings about Jesus Christ and the fulfillment of Old Testament prophecies. This act of taking Apollos aside privately shows a respectful and effective method of correction, aligning with the principle of speaking the truth in love (Ephesians 4:15). The couple's role in teaching Apollos also highlights the collaborative nature of ministry and the importance of sound doctrine.

When Apollos resolved to cross over to Achaia
Apollos, a learned Jew from Alexandria, was known for his eloquence and knowledge of the Scriptures. His decision to go to Achaia, a region in Greece that included cities like Corinth, indicates his commitment to spreading the Gospel. This journey reflects the early Christian mission's expansion beyond Jewish territories into Gentile regions, fulfilling Jesus' command in Acts 1:8 to be witnesses "to the ends of the earth."

the brothers encouraged him and wrote to the disciples there to welcome him
The "brothers" likely refers to the Christian community in Ephesus, where Apollos had been preaching. Their encouragement and letter of recommendation highlight the early Church's practice of supporting and endorsing itinerant preachers. This practice ensured that new teachers were received with trust and hospitality, as seen in 2 Corinthians 3:1, where Paul discusses letters of recommendation.

On his arrival, he was a great help to those who by grace had believed
Apollos' impact upon arrival in Achaia underscores the importance of sound teaching and encouragement in the faith. His assistance to believers "by grace" emphasizes the doctrine of salvation by grace through faith, as articulated in Ephesians 2:8-9. Apollos' role as a teacher and encourager reflects the spiritual gifts mentioned in Romans 12:6-8, where teaching and exhortation are vital for building up the Church.

For he powerfully refuted the Jews in public debate
This phrase highlights the boldness and eloquence of Apollos, a learned Jew from Alexandria, who was well-versed in the Scriptures. His ability to engage in public debate reflects the Greco-Roman culture of rhetoric and public discourse. The term "powerfully" suggests that Apollos was not only knowledgeable but also persuasive and effective in his arguments. This public setting indicates that these debates were likely held in synagogues or other communal spaces where Jews gathered, emphasizing the importance of open dialogue in the early church. The act of refuting suggests a strong opposition to the message of Jesus as the Messiah, which was a common challenge faced by early Christians.

proving from the Scriptures
Apollos used the Hebrew Scriptures, what Christians refer to as the Old Testament, to demonstrate that Jesus fulfilled the Messianic prophecies. This method of proving was crucial because it connected the new Christian faith with the ancient Jewish tradition, showing continuity and fulfillment. Key prophecies likely referenced include Isaiah 53, which speaks of the suffering servant, and Psalm 22, which describes the crucifixion in detail. This approach was essential for convincing Jewish audiences who held the Scriptures in high regard.

that Jesus is the Christ
The term "Christ" is the Greek equivalent of the Hebrew "Messiah," meaning "Anointed One." By proving that Jesus is the Christ, Apollos was asserting that Jesus was the long-awaited Messiah prophesied in the Jewish Scriptures. This claim was central to the Christian faith and was a point of contention with Jewish leaders who did not accept Jesus as the Messiah. The declaration that Jesus is the Christ is foundational to Christian doctrine, affirming His role as the Savior and the fulfillment of God's promises to Israel. This assertion also ties into the broader narrative of the New Testament, where Jesus' life, death, and resurrection are seen as the culmination of God's redemptive plan.