Acts 19:1-41

What is the theme of this chapter?

Reasoning with and persuading the people of Ephesus.

What is the key verse(s) of this chapter? Verses 8-10

And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.

What can I apply to my life from this chapter (things to do/avoid)?

Paul and his fellow workers were careful not to ridicule the goddess Artemis or insult the people who believed in her.  Instead, they reasoned and debated with them, ultimately persuading many of them.  This is something I can choose to do.  There's no percentage in insulting people and what they believe.  They will never be won over to the truth that way.  It's important to speak boldly, though.  Paul ministered a long time in Ephesus.  He didn't retain his position among them for this length of time by maintaining a 'discreet silence' on some subjects.

Additional observations/questions:

Interesting that Gaebelein takes the same position as Stam regarding whether Paul was moved by his own spirit or the Holy Spirit to return to Jerusalem.  Gaebelein makes a compelling case that Paul determined in his own spirit to go to Jerusalem, but from a good motive — out of love for his fellow countrymen.  I still lean toward Paul being moved by the Holy Spirit to go, but I will keep an open mind going forward and see if I'm persuaded otherwise.

Acts 19:28-41

When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul's companions in travel. But when Paul wished to go in among the crowd, the disciples would not let him. And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater. Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together. Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd. But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!” And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky?  Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash. For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. But if you seek anything further, it shall be settled in the regular assembly. For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” And when he had said these things, he dismissed the assembly.


the theater - "The theater accommodated 25,000 people." (Ryrie)

"The ruins of this ancient amphitheatre still stand.  It probably seated upwards of twenty-five thousand persons." (Stam)

Aristarchus - "A native of Thessalonica (Acts 20:4; 27:2).  Our first notice of him occurs here.  He was a converted Jew (Col 4:10-12).  He is found in St. Paul's company on the return journey from his third missionary tour (Acts 20:4), and seems to have accompanied him to Jerusalem, since we find him going with the apostle from Caesarea to Rome (Acts 27:2).  He remained with him during part or the whole of his first Roman imprisonment, possibly sharing his bonds (Col 4:10); Philem 24).  After that, we lose sight of him.  Both he and Gaius were converted, most likely, during St. Paul's first visit to Macedonia (Acts 16)." (Walker)

the Asiarchs - "Each province had an association for promoting the worship of Rome and the emperors, and the chief officers of such associations were styled after the name of their province, 'Syriarch', 'Galatarch', 'Asiarch', etc.  They probably acted as high priests of the temples erected for emperor worship, and they certainly presided over the public games which were held in connexion with provincial festivals.  Thus these Asiarchs were most important provincial officials, who assembled in council at intervals to manage such business of the province of Asia as appertained to emperor worship and public games.  It has been suggested that they had gathered in Ephesus at that time for such a purpose, and that possibly a great festival was then being held." (Walker)

"The Asiarchs were men of wealth and position chosen to preside over public festivals and games." (Stam)

Alexander - "Some have supposed that this was the Christian Alexander of 1 Tim. 1:20, before his defection, and that the Jews put him forward to deliver him to the vengeance of the mob.  But there are insurmountable objections to this view, especially since the Jews themselves were opposed to the worship of Diana and would hardly place themselves in so compromising a position.  It is far more likely that this Alexander is the 'coppersmith' referred to in 2 Tim 4:14, who did Paul 'much evil,' probably at this very time.  It is evident that this man, put forward by the Jews, was about to make 'a defence' (not 'his defence') to the people.  Probably the Jews, themselves opposed to idol worship, feared that they might suffer the wrath of the silversmiths and thus chose from among themselves a man of 'like occupation,' a coppersmith, to explain that they had not caused the defection from Diana—this, when they, as worshippers of the one true God, should have supported Paul in this conflict." (Stam)

the town clerk - "Ephesus, under the Romans, was allowed the rights of a 'free' city, i.e. to retain its own democratic municipal constitution, with its 'ecclesia' or 'popular assembly', which had a senate of leading citizens for ordinary executive purposes.   While the Asiarchs were provincial officials, with special functions, these senators, acting for the people, dealt with municipal affairs.  The townclerk or recorder was secretary of the ecclesia (and its senate), and was responsible for drafting its decrees and for sealing them with the public seal.  He was the most important local official in Ephesus, and was in constant contact, on behalf of the municipal government, with the court of the proconsul, the Roman governor who represented the suzerain power.  He would be held responsible by the governor for the peace of the city." (Walker)

who are neither sacrilegious nor blasphemers of our goddess - "Next the townclerk had a word to say in defense of Paul and his associates.  They had not been 'robbers of temples' (since many of Diana's worshippers brought their gifts to her at the temple, robberies there were quite common) nor 'blasphemers' of Diana (Ver 37).  Their care not to deride this heathen goddess shows what restraint Paul's fellow-workers had practiced under his leadership and by his example.  In the record of his ministry among both Jews and Gentiles, we find him often reasoning, debating and persuading, but never insulting or ridiculing.  Now this was all to his advantage." (Stam)

regular assembly - "The people of Ephesus had the right to meet in a legislative assembly, though this particular gathering was an unlawful one." (Ryrie)

Acts 19:21-27

Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, “After I have been there, I must also see Rome.” And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while. About that time there arose no little disturbance concerning the Way. For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen. These he gathered together, with the workmen in similar trades, and said, “Men, you know that from this business we have our wealth. And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods. And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.”


Paul resolved in the Spirit - "He 'set it (firmly) in his spirit', the whole plan, however, being conceived in the Holy Ghost." (Walker)

"The question has often been raised how the purposing of Paul in the spirit to go again to Jerusalem is to be understood.  Is the word 'spirit' to be written with a capital 'S' or not?  In other words, did he purpose in the Spirit of God after prolonged prayer, to go up to Jerusalem?  Did the Holy Spirit guide him to take up to the city of his fathers the contributions from Achaia and Macedonia for the poor saints (Rom 15:25-26).  It could not have been the Spirit of God who prompted him to go once more to Jerusalem, for we find that during the journey the Holy Spirit warned him a number of times not to go to Jerusalem.  These warnings were not heeded, but they prove conclusively that Paul purposed in his own spirit.  He was called to evangelize; to continue to preach the glorious Gospel, and it was a turning aside from the great ministry committed unto him.  But behind his burning desire to go up to Jerusalem stood the mighty constraint of love for his own beloved brethren.  How he did love them and how his heart, filled with the love of God, yearned over them!  This love is so fully expressed in his epistle to the Romans.  'I say the truth in Christ, I like not, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart.  For I could wish that myself were accursed (or separated) from Christ for my brethren, my kinsmen according to the flesh' (Rom 9:1-2).  'Brethren, my heart's desire and prayer to God for Israel is, that they might be saved' (Rom 10:1).  This holy love and courage prompted him to say, when once more his brethren had besought him by the Spirit not to go up to Jerusalem, 'What mean ye to weep and break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus' (Acts 21:13).  And the Lord in His mercy, who knows the motives of the heart, over-ruled the error of His servant.  Later from the prison in Rome, Paul could write in his joyous epistle to the Philippians.  'But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel; so that my bonds in Christ are manifest in all the palace, and in all other places' (Phil 1:12-13).  All things, even our mistakes, must work together for good." (Gaebelein)  [Don't know that I agree with him but his argument is compelling.]

to pass through Macedonia and Achaia - "The epistle which we know as First Corinthians, then, was almost certainly written between the public bonfire of Acts 19:19 and the uproar over Diana, or during the 'season' referred to in Ver. 22.  Evidently the church at Ephesus, or a segment of it, met in the home of Aquila and Priscilla at this time (1 Cor 16:19).  The plan to visit Macedonia and Achaia again was doubtless largely due to continued disturbing reports from the church at Corinth.  Members of 'the house of Chloe' had reported that a factious spirit prevailed among the believers there.  The constant intercourse between Ephesus and Corinth must have brought many believers from one city to the other, for the apostle had also learned of their going to court one against another, their disorderly conduct at their services and many other serious failings.  Indeed, the most serious defection of all was 'commonly report': immorality so wanton that even the heathen considered it too disgraceful to speak of (1 Cor 5:1)." (Stam)

Erastus - "Probably to be identified with the person of that name in 2 Tim. 4:20, where also he appears as St. Paul's fellow-worker, having recently proceeded to Corinth at the time of the latter's second Roman imprisonment.  He is, it would seem, to be distinguished from the Erastus of Rom. 16:23, since the office of 'treasurer of the city' (of Corinth), if he still held it, would hardly be compatible with an itinerant missionary life." (Walker)

silver shrines - "Small shrines in a niche, representing Artemis (Latin, Diana), for worshipers to dedicate in the temple.  No silver ones have been found, only some in terra-cotta." (Ryrie)

"These shrines were miniature models, varying in size, of the goddess represented as seated in a niche, or shrine, with lions or stags beside her.  They were fashioned not in silver only, also in marble and terra-cotta, and specimens are still extant.  They were purchased by votaries chiefly for the purpose of dedicating them as votive offerings to the temple; though many were, doubtless, also carried away by worshippers as household idols.  They may have been worn, too, in certain cases, as amulets." (Walker)

brought no little business - "Big profits are clearly implied." (Ryrie)

there is danger - "The gospel was endangering the business of these idol-makers.  In order to stir up opposition against the Christians, the craftsmen appealed to the civic pride of the Ephesians.  The temple of Artemis was one of the Seven Wonders of the ancient world—a magnificent structure with 127 columns 60 feet high standing on an area 425 ft long and 220 ft wide (130 x 67 m)." (Ryrie)

"The temple of itself was a magnificent structure.  Some parts may be seen in the British Museum.  The structure was about 420 feet long and nearly 250 wide.  Hundreds of persons, such as priests, eunuchs, temple wardens, virgin priestesses, were in connection with the temple.  The temple was stored with rich treasures of gold and silver.  A large part of the city lived on the trade, which had been created by the existence of the great temple and the thousands of pilgrims which flocked to the idolatrous festivities and games.  There was a guild of silversmiths, and they manufactured shrines of Artemis and most likely all kinds of souvenirs, little models of the temple and the goddess." (Gaebelein)

"Pliny says that the temple took two hundred and twenty years to complete (Lib. 36, C. 14) ... Ironically, however, Diana, whom 'all Asia and the world' was once said to have worshipped, is not worshipped by a single man today, and her magnificent temple lay buried in the dust for centuries until fragments of it were uncovered by Mr. J.T. Wood for the British Museum in the late eighteen hundreds." (Stam)
the great goddess Artemis - "'Diana' is the Latin name of the Greek Artemis, the doggess of hunting, usually represented with a bow and quiver, and accompanied by two white stags.  Sometimes she is depicted as holding a lion by one hand and a panther by the other.  The Ephesian goddess, however, though the name Artemis had been conferred upon her through Greek influence, was really the deity of an indigenous Asiatic cult, the impersonation of the vitality and reproductive power of  nature.  She was represented by a rude idol, in shape partly human, the upper part being that of a woman, while the lower part was merely an upright block, without distinction of legs or feet, covered with symbols and figures of animals.  Stags were shewn on either side of her." (Walker)

"The image of Diana was supposed to have fallen from heaven, sent down to earth by Jupiter, but it is easily possible, especially considering its unshapely form, that it was nothing more than a meteor made into a crude statue." (Stam)

Acts 19:11-20

And God was doing extraordinary miracles by the hands of Paul, so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. Also many of those who were now believers came, confessing and divulging their practices. And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. So the word of the Lord continued to increase and prevail mightily.


extraordinary miracles - "On other occasions Paul did not have this power (2 Cor 12:8; Phil 2:27; 1 Tim 5:23; 2 Tim 4:20)." (Ryrie)

"...'special' miracles which God wrought through Paul.  Actually the word 'special' should have been rendered in the negative as it is in the Greek: 'not common' or 'not ordinary.'  The idea is that though Ephesus, being more oriental in character than Athens or Corinth, had many magicians and wonder-workers about her streets, God used Paul to work miracles which they could not duplicate, just as Moses and Aaron, more than fifteen centuries earlier, had wrought miracles which Pharoah's magicians found it impossible imitate.  Among these were the curing of diseases and casting out of demons by handkerchiefs and aprons which had touched Paul's person.  The era of demonstrative miracles had not yet passed." (Stam)

handkerchiefs - "Really a Latin word 'sudaria', meaning cloths for wiping off perspiration.  It occurs again in Luke 19:20; John 11:44; 20:7 (napkin).  They were, it appears, handkerchiefs' with which the hard-working tentmaker had wiped off the sweat of honest toil." (Walker)

aprons - "Also a Latin word 'semi-cinctria', aprons worn by artisans in their work.  It is peculiar to this verse.  These, too, were clearly used by the apostle in his labours." (Walker)

Seven sons of a Jewish high priest - "He may have been one of the heads of the twenty-four courses of priests; or been termed 'chief priest' popularly because of his connexion with a high-priestly family; or even have been an ex-high-priest himself.  At first sight, the title seems strange in such a connexion, but there are many illustrations of the sons of great and honoured personages taking up strange professions.  Some would interpret it as meaning that these exorcists gave out themselves to be sons or disciples of a Jewish high-priest, the better to attract attention." (Walker)

"The seven sons of Sceva tried to imitate the power of God as it was manifested through Paul; but they knew not the Lord Jesus Christ.  They were professional exorcists travelling from place to place and preaching the expulsion of evil spirits.  All kinds of mysterious things were used by these exorcists; the use of different names of God in driving out the evil spirits were especially resorted to.  The so-called Kabbala and many parts of the Talmud are full of these mysterious things of magic.  In some cases no doubt there was reality, as we learn from Matthew 12:27." (Gaebelein)

"They were 'vagabond Jews,' wanderers, far from their land, certainly not typical of redeemed Israel of the future who 'shall dwell in their own land' (Jer 23:8) but rather of the present apostate Israel, wandering homeless in other lands ... How low these vagabond Jews had fallen, spiritually, is evidenced by the fact that, for personal gain, they would use the name of the Lord Jesus Christ, their Messiah, whom they rejected, in a traffic with evil spirits which was strictly forbidden by Scripture and punishable with death (See Ex 22:18; Lev 20:27; Deut 18:10-11; 1 Sam 28:3,9).  In this too they were symbolic of their nation, for rather than representing God before the nations now, Israel has become a false prophet by rejecting Messiah." (Stam)

those who had practiced magic arts brought their books - "Magical spells written on scrolls." (Ryrie)

"That is, manuscripts, books, or rolls containing their mystic 'Ephesian letters', with formulae and prescriptions for exorcism, for working good or evil to others, etc." (Walker)

"But more than that, they brought their parchments and rolls which contained the magical formulas, incantations and adjurations.  These formulas and written amulets had at that time a world-wide reputation and were known by the name 'Ephesia gramata'—the Ephesian letters.  They brought them together and burned them before all men." (Gaebelein)

fifty thousand pieces of silver - "If the silver drachma is meant, the value would have been the equivalent of about 138 years' pay for a rural worker." (Ryrie)

Acts 19:1-10

And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John's baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. There were about twelve men in all. And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.


inland country - "There were two routes from Pisidian Antioch to Ephesus.  The more usual one, after leading sixty miles south-west, joined the great thoroughfare from the East at Apamea, and so passed down the valley of the Lycus by way of Colossae and Laodicea.  The other road was more direct and, avoiding Apamea, passed over higher ground, following the river Cayster, to Ephesus—the whole distance being about 200 miles.  In warm weather, the higher altitude would be preferable, though it was more toilsome for ordinary traffic.  It is, clearly, to this road along 'the higher-lying parts' that reference is here made." (Walker)

they were baptized in the name of the Lord Jesus - "The Authorized renderings of both Paul's question and their answer are misleading.  The word 'since' in the question is as incorrect as the 'after' in Eph 1:13, for Paul's question was whether they had received the Holy Spirit.  They could not have questioned this, for the Old Testament Scriptures contain many references to the Holy Spirit, and John's baptism itself was a preparation for the baptism with the Spirit (Matt 3:11).  Furthermore Paul's question must be understood in the light of its background.  It concerned their receiving the 'pouring out' of the Holy Spirit in miraculous power (Acts 2:17-18).  Our Lord had distinctly stated, with regard to the promise of the Spirit: "And, behold, I send THE PROMISE OF MY FATHER UPON YOU: but tarry ye in the city of Jerusalem, until ye be endued with POWER FROM ON HIGH (Lk 24:49).  "But YE SHALL RECEIVE POWER, AFTER THAT THE HOLY GHOST IS COME UPON YOU" (Acts 1:8) ... This must not be confused with the Spirit's operation in regeneration, much less with His present work in sealing believers (Eph 1:13) baptizing them into Christ and His Body (Rom 6:3; 1 Cor 12:13) and indwelling them as His temple (Eph 2:22).  Indeed, at Pentecost it was Christ who baptized men in the Spirit while today it is the Spirit who baptizes men into Christ (Matt 3:11 cf. Rom 6:3; 1 Cor 12:13).  Finding that these disciples had not received the Spirit (in miraculous power) the apostle asked: 'Unto what then were ye baptized?' to which they replied: 'Unto John's baptism' (Ver 3).  This, of course, explained why they had not received the Spirit, for had they been baptized with Peter's baptism at Pentecost they would have received 'the gift of the Holy Ghost' (Acts 2:38)." (Stam)

became stubborn - "A verb specially used of the Jews, and chiefly in respect of their refusal to hear and obey God's voice (Rom 9:18; Heb 3:8, 13, 15; 4:7).  The tense is imperfect; the process of hardening went on continually.  If our hearts do not accept God's truth, they grow more and more persistent in their opposition to it." (Walker)

continued in unbelief - "Also a verb in the imperfect tense.  It combines the ideals of unbelief and disobedience.  In the Greek, there is a reference to the word 'persuaded'.  They would not be persuaded, but continued un-persuaded and disobedient." (Walker)

hall of Tyrannus - "(i.e., lecture hall) owned by Tyrannus was probably used by him to teach students of rhetoric.  He also made it available to traveling philosophers or teachers." (Ryrie)

"The word 'school' (scholee), from which our English equivalent is derived, occurs only here in the New Testament.  It denotes 'a lecture hall', and Tyrannus was, most likely, a Greek philosophical teacher from whom the apostle hired the room.  His lecture room was probably in one of the 'gymnasia', or places for public resort and recreation which existed in places like Ephesus.  Some are of the opinion that he may  have been a convert or inquirer like Titus Justus (Acts 18:7)." (Walker)

"Convinced that his ministry in these surroundings had now been brought to an end, and desiring to transfer those who had believed to a more edifying environment, the apostle 'departed' from the synagogue and 'separated the disciples' from the unbelieving Jews, taking up a daily ministry in 'the school of one Tyrannus' (Ver 9).  The school of Tyrannus became to the Ephesian synagogue what the house of Justus had been to the Corinthian synagogue: a public condemnation of Israel's rejection of Christ." (Stam)

continued for two years - "He alludes to this prolonged and special opportunity in 1 Cor 16:9.  This period excludes the 'three months' of v. 8.  According to Jewish reckoning, any space of time over two years and up to three would be called 'three years', and hence the statement of 20:31.  It was Paul's longest stay in any missionary centre." (Walker)

Acts 18:1-28

What is the theme of this chapter?

The work at Corinth and Ephesus.

What is the key verse(s) of this chapter? Verses 5-6

When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.”

What can I apply to my life from this chapter (things to do/avoid)?

Apollos received his advanced theological training, not from any of the great leaders of the day, but from two humble tentmakers — and one of them was a woman.  This encourages me, that maybe I too could be used of the Lord in this way.

Additional observations/questions:

When Aquila and Priscilla first heard Apollos preach they, of course, recognized his great teaching ability.  They also noticed that he got no further than the baptism of John and the teachings of Christ on earth.  Instead of taking him to task for his limitations or criticizing him to others, they "took him aside" (maybe inviting him to dinner or visit with them) "and explained to him the way of God more accurately."  This is the way we should encourage each other to grow in the Lord, not by arguing with one another.

Acts 18:24-28

Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed, for he powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus.


a Jew named Apollos - "An abbreviated form of 'Apollonius' (Bezan test).  He was a native of Alexandria, the head-quarters, so to speak, of Hellenistic Judaism, and the city in which the Jews had come into closet contact with Greek learning and philosophy.  After his first stay in Ephesus, and the visit to Achaia described in vv. 27-28, we find him back in Ephesus again (1 Cor 16:12), unwilling to revisit Corinth at that juncture because of the party factions there, in which his name had become involved (1 Cor 1:12; 3:5-6, 22; 4:6).  We then lose sight of him, till the period shortly before St. Paul's second Roman imprisonment, when he is seen either in Crete or about to arrive there (Titus 3:13).  He is characterised as being a fervent orator, with a philosophical tone about his teaching." (Walker)

"The Scriptures tell us that he was a Jew from Alexandria. This background already gave him a spiritual advantage over others.  The Jews at Alexandria placed more emphasis on the Scriptures than on 'the traditions of the fathers,' as witnessed by their world-famed library and school of Biblical interpretation, and especially by the fact that the first Greek Translation of the Old Testament Scriptures, the Septuagint, was produced there." (Stam)

instructed in the way of the Lord - "'The way of the Lord,' we take it, refers to the way He taught His disciples to live in view of the establishment of His kingdom, and the way they did live after the coming of the Holy Spirit (Acts 2:42-47; 4:32-37). Paul himself had once gone to the high priest for letters of authority to the Damascene synagogues that if he found any of 'this way' he might bring them bound to Jerusalem (Acts 9:2) and later he testified that he had 'persecuted this way unto the death' (Acts 22:4).  Apollos' eloquence, then, came from a background of profound knowledge of the Old Testament Scriptures and a thorough understanding of 'the way of the Lord.'  Perhaps the greatest testimony to the fact that he was painstakingly thorough in his studies is the statement in Verse 25, that 'being fervent in the spirit, he spoke and taught diligently [Lit., accurately] the things of the Lord.'" (Stam)

he knew only the baptism of John - "Yet we are informed that he knew 'only the baptism of John' (Ver. 25) i.e., he did not know that the Spirit had come (See Acts 1:5) and of course did not know the greater truths revealed through Paul ... How Apollos had come to know 'the baptism of John' and 'the way of the Lord,' we do not know.  Probably either he had visited Palestine some time previous, or disciples from Palestine had reached him in Egypt." (Stam)

explained to him the way of God more accurately - "It should be noted that whereas he had been instructed in 'the way of the Lord,'Aquila and Priscilla now led him further into 'the way of God [Gr. Theos]' (Ver 26).  They could now tell Apollos the great basic truths of the mystery as they had learned them from Paul in his 'gospel of the grace of God.'   They could show him the crucifixion, resurrection and ascension (of which he may have heard) in the light of that grace—all of it harmonizing perfectly with the Old Testament Scriptures, though not taught there." (Stam)

he wished to cross to Achaia - "Apollos could now, of course, have returned to the synagogue, explaining that he had preached to them without full knowledge of the truth, and claiming that he now knew the way of the Lord more perfectly, but this would doubtless have served only to arouse the suspicion of his hearers, destroying his usefulness among them.  Evidently feeling therefore, that Aquila and Priscilla could better carry on the testimony at Ephesus and wishing to minister where Paul had already established the truths he had so recently learned, Apollos thought to go to Achaia, whereupon 'the brethren' wrote the 'letters of commendation,' evidently referred to in 2 Cor 3:1.  The result was that upon his arrival at Corinth he 'helped them much which had believed through grace' (Ver 27).  Not that he immediately led them further into the truths of grace, for he himself had but recently begun to see them, but he encouraged the believers as 'he mightily convince the Jews, and that publicly, showing by the Scriptures that Jesus was Christ' (Ver 28)." (Stam)

**"As might have been expected, however, some at Corinth began to prefer Apollos to Paul.  Unlike Paul, they contended, Apollos had come with 'letters of commendation' (2 Cor 3:1).  (Quite forgetting that they themselves were Paul's 'letter of commendation' - Vers. 2,3.)  Furthermore, Apollos was an orator while Paul was not, for 'his letters' said they, 'are weighty and strong, but his bodily presence is weak, and his speech of no account' (2 Cor 10:10, R.V.).  Thus Apollos unintentionally became involved in division and rivalry in the church at Corinth.  One party boasted of him and another of Paul.  There were others, but Apollos was chiefly involved, for after mentioning four such divisions (1 Cor 1:12) Paul deals mainly with his own and Apollos' connection with the case (1 Cor 1:13; 3:4-6).  But neither Paul nor Apollos condoned, much less fostered this party spirit among the Corinthians.  Indeed, it is touching to witness the humility of these two great men and their mutual consideration for one another ... Indeed, such confidence did Paul have in Apollos that he strongly urged him to return to Corinth just when the party rivalry was so great, and such consideration did Apollos have for Paul that in spite of Paul's urging he would not go.  In Paul's words: 'As touching our brother Apollos, I greatly desired him to come unto you ... but his will was not at all to come at this time ...' (1 Cor 16:12)." (Stam)

Acts 18:18-23

After this, Paul stayed many days longer and then took leave of the brothers and set sail for Syria, and with him Priscilla and Aquila. At Cenchreae he had cut his hair, for he was under a vow. And they came to Ephesus, and he left them there, but he himself went into the synagogue and reasoned with the Jews. When they asked him to stay for a longer period, he declined. But on taking leave of them he said, “I will return to you if God wills,” and he set sail from Ephesus. When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch. After spending some time there, he departed and went from one place to the next through the region of Galatia and Phrygia, strengthening all the disciples.


Cenchreae - "The eastern port of Corinth.  During his time in Corinth, Paul wrote 1 and 2 Thessalonians." (Ryrie)

he had cut his hair - "The sign of the conclusion of a Nazarite vow (Num 6:18; Acts 21:24).  Just why he took the vow is not known." (Ryrie)

"There were various vows which one might make to God under the Mosaic law (Deut 23:21-22) but the one which involved letting the hair grow during the term of the vow and shaving it off again at its expiration was the Nazarite vow, in which the subject consecrated himself to the Lord in a special way for a week, a month, a year or any designated period of time (Num 6:1-21).  This appears to be the vow which Paul had taken and which expired at Cenchrea.  This vow, however, was supposed to be consummated at 'the door of the tabernacle' at Jerusalem, where blood sacrifices were to be offered and the hair, which had not been cut during the period of consecration, was to be shaven off and also offered in sacrifice.  In the Acts record we are told that Paul had 'shorn his head in Cenchrea; for he had a vow,' and also that he hastened to 'keep this feast (it has been debated whether this was Passover or Pentecost) that cometh in Jerusalem' (Vers. 18, 21).  John Kitto is therefore probably correct in explaining that 'as these [sacrifices] could not be offered out of Jerusalem, those who took this vow in foreign parts, made their offerings at their next visit to the holy city' (The Apostles and The Early Church, P. 382)." (Stam)

"Though the vindicator of Gentile liberty, he conformed himself, in various respects, to the laws and customs of his own people (Acts 20:6, 16; 21:26; 27:9; 1 Cor 9:20)." (Walker) - [This was possibly so as not to offend the Jews he was ministering to, because this was still the transitional period and the Jews had not as yet been officially put aside.  This is closest to my view.]

"The important question whether Paul was in the directive will of God in taking a vow involving blood sacrifices, or in observing a Jewish feast at Jerusalem, or indeed, in going to Jerusalem at all, will be discussed at length in a later chapter..." (Stam) - [Stam links this with Paul’s later visit to Jerusalem when he aided the four men in taking their vow as recorded in Acts 21:23-26. In that case, he thinks Paul was mistaken, but with good motives and that, although God didn’t direct or want Paul to do it, He still used Paul’s ministry.]

Ephesus - "The real capital of the Roman province of Asia, and, after Corinth, the next great city in order on the main central route from Rome to the East.  It lay three miles from the sea, on the river Cayster, which was navigable at that period as far as the city.  Four great roads diverged from Ephesus as routes of traffic.  With these natural advantages, it was the great commercial centre of all that part of Asia Minor, and ranked with Alexandria and Syrian Antioch as one of the most important cities of the Roman East.  It was to the province of Asia very what Bombay is to India.  (Pergamum however, was the residence of the Roman proconsul, one of the most important governors of the empire).  It contained a goodly company of Greeks, as it had been formerly a Greek colony.  The vast majority of inhabitants, however, were Asiatics, zealously attached to their old pagan religion, and proud of the temple of their goddess who, though originally the deity of an aboriginal cult, had adopted under the Greeks the name of Artemis.  Her temple stood a little distance outside the city, near the slope of a hill, and was the religious centre of the whole district.  The voyage from Cenchreae to Ephesus would occupy from two to three days, the route leading past some of the islands of the Greek Archipelago.  The ship called at Ephesus, en route for Caesarea, probably to take in more pilgrims and to allow the passengers to spend the Sabbath in the Synagogue." (Walker)

"The Epistle to the Galatians was undoubtedly written during the Apostle's second visit to Ephesus and it shows that perhaps immediately after the recorded visit in this chapter the judaizing element increased in strength.  Most likely the news of the grave danger which was then threatening the Galatian churches had reached him in Antioch." (Gaebelein)

the region of Galatia and Phrygia - "Literally 'the Galatic region and the Phyrygian (region)', regarding 'Phrygian' as an adjective.  'The Galatic region' was that part of Lycaonia which was included in the Roman province of Galatia and was popularly known by that name.  It contained Derbe and Lystra, among other towns.  Just so, 'the Phrygian region' was that part of Phrygia which was reckoned to the province of Galatia, in which were situated Iconium and Pisidian Antioch.  Thus St. Paul revisited his Galatian churches for the second time." (Walker)

Acts 18:8-17

Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized. And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people.” And he stayed a year and six months, teaching the word of God among them. But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal, saying, “This man is persuading people to worship God contrary to the law.” But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.” And he drove them from the tribunal. And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this.


Crispus - "Mentioned in 1 Cor 1:14, as having been baptized by St. Paul himself.  Though a Jew, his name is Latin.  As he was 'the ruler of the synagogue', his conversion must have provoked the Jews more than ever.  It justified the apostle's wisdom in keeping within easy reach of the synagogue.  His was by no means the only conversion from the synagogue.  'The household of Stephanas' had previously become Christians (1 Cor 1:16), and Gaius was another convert (1 Cor 1:14).  See also 1 Cor 1:11; 16:17; Rom 16:23." (Walker)

believed and were baptized - "Water baptism is clearly associated with the manifestation of Christ to Israel in John 1:31 and since He was still being made manifest to Israel water baptism was not out of order.  Yet this rite had not been included in Paul's special commission; it could not be.  He was not sent to baptize (as both John the Baptist and the twelve had been - Jn 1:33; Matt 28:19), but to preach the gospel, and that simply, 'lest the cross of Christ should be made of none effect, for,' said he, 'the preaching of the cross...is the power of God (1 Cor 1:17-18).  Thus it was, too, that Paul never baptized anyone 'for the remission of sins,' as John the Baptist and the twelve had done before him (Mk 1:4; Acts 2:38) ... This does not represent any failure in divine inspiration.  Rather it is divine inspiration, demonstrating the fact that water baptism was becoming less and less important in the ministry of Paul and that it was not included in his special commission." (Stam)

Gallio - "Elder brother of Seneca, the famous philosopher, Nero's tutor and favourite, and uncle of Lucan the poet.  He was born in Spain, his father being Marcus Annaeus Novatus, but he was adopted by Lucius Junius Gallio, whose name he assumed.  That he held office in Achaia is corroborated by the statement of Seneca that he caught fever there had to leave for a sea-voyage.  Since his brother Seneca was in disgrace from A.D. 41-9, when he again regained the emperor's favour, Gallio must have been governor of Achaia subsequent to that date.  The most probably dates for his assuming that office are A.D. 52 and A.D. 53, most likely the former.  Pliny mentions that he afterwards attained the dignity of consul at Rome.  Contemporary evidence shews him to have been a man of a particularly amiable disposition." (Walker)

proconsul of Achaia - "Gallio was proconsul of Achaia in A.D. 51.  He was characterized by contemporaries as an amiable, witty, and lovable person." (Ryrie)

"Achaia had been a senatorial province from 27 B.D.—A.D.15.  It was then amalgamated with Macedonia and Mysia into an imperial province.  From A.D. 44, however, Claudius had made it once more a senatorial province, under a proconsul.  So St. Luke is again seen to be remarkably accurate in his terminology." (Walker)

"Greece, in a general way, was sometimes called Macedonia and sometimes Achaia, but properly speaking, Macedonia was the northern province of Greece and Achaia the southern, each governed by a proconsul." (Stam) 

vss 14-16 - "Judaism was a 'licensed religion' under Roman law.  Christianity could take advantage of this protection as long as it sheltered itself under the tent of Judaism.  The Jews must have complained that these Christians were not a division or sect of Judaism, and Gallio refuses to see it their way.  He says, in effect, 'Settle your own religious squabbles yourselves.'" (Ryrie)

"When Gallio was made proconsul of Achaia, the Jews were quick to take advantage of the change in administration to stir up a tumult and bring Paul before the 'judgment seat.'  Gallio was the brother of Seneca, the famous statesman, philosopher and counsellor of Nero during his early days.  Seneca wrote of Gallio with great affection and described him as an amiable and gracious character, easy to get along with.  Doubtless the Jews knew of his reputation and hoped he would accede to their demand that Paul be punished.  Their complaint was that Paul sought to persuade men to worship God 'contrary to the law.'  They could, of course, have referred to their law (Cf. Ver 15) for the Hebrew religion was then protected by the Roman government.  It seems more probably, however, that they meant that Paul was setting up an unlicensed relgion—one not included among those which were permitted under Roman law.  When we consider the wicked and degrading religions which Roman law did permit, right here in Corinth, this charge against Paul was a shabby one in deed." (Stam)

I refuse to be a judge of these things. - "Some have supposed that a trial and verdict by Gallio in favor of Paul would have helped him more.  Actually, however, Gallio's behavior must have proved a greater rebuff to Paul's accusers, and given him and the Corinthian church a better standing in the community than they otherwise would have had.  At Philippi Paul's sagacity had helped gain the young church there recognition by involving his opponents in blame and putting them on the defensive.  Here Gallio's response to Paul's accusers had done the same.  The Lord was fulfilling His promise to His faithful apostle." (Stam)

Sosthenes - "...became the victim of the Greeks' anti-Jewish feelings.  Obviously he was the head of the anti-Pauline faction in the synagogue and a Jew." (Ryrie)

"He is described as 'the ruler of the synagogue', and probably succeeded Crispus in office after the latter's conversion (v 8).  Doubtless, he was the leader of the Jewish party in their prosecution of St. Paul, and the irritated Greeks seized on him as such.  We do not know that he is the same person as is mentioned in 1 Cor 1:1.  If so, he must have been converted after this event.  Possibly, the beating which he now received induced serious reflections." (Walker)

Acts 18:1-7

After this Paul left Athens and went to Corinth. And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them, and because he was of the same trade he stayed with them and worked, for they were tentmakers by trade. And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks. When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” And he left there and went to the house of a man named Titius Justus, a worshiper of God. His house was next door to the synagogue.


Corinth - "Located on the narrow isthmus between the Aegean and Adriatic Seas, Corinth was a port city and wealthy commercial center.  Ships wanting to avoid the dangerous trip around the southern tip of Greece were dragged across that isthmus.  The city boasted an outdoor theater that accommodated 20,000 people, athletic games second only to the Olympics, a Greek, Roman, and Oriental population, and the great temple of Aphrodite with its 1,000 prostitutes.  The immoral condition of Corinth is vividly seen in the fact that the Greek term Korinthiazomai (Lit., to act the Corinthian) came to mean 'to practice fornication.'  There were taverns on the south side of the marketplace, and many drinking vessels have been dug up from those liquor lockers.  Corinth was noted for everything sinful." (Ryrie)

"The capital of the Roman province of Achaia' and residence of the governor.  As Athens was the intellectual centre, so Corinth was the political and commercial centre of Greece.  It was situated at the southern extremity of the narrow isthmus of the same name, which connected the Peloponnesus with the Grecian mainland, and had two harbours, the eastern one Cenchreae on the Saronic Gulf, and the western one Lechaeum on the Gulf of Corinth.  Thus it stretched two arms, so to speak, to unite the Aegean and Adriatic Seas, and lay on the quickest and most central route from Rome to the East.  Julius Caesar refounded it as a Roman 'colony' in 46 B.C.  It had a very large population, among whom, besides the native Greeks, might be found Romans, Jews, and strangers from various lands.  Corinth was famous for the Isthmian Games.  It was notorious, too, for its immorality, its temple of Aphrodite alone having connected with it a thousand 'deva-dasis'.  It was only fifty miles distant from Athens..." (Walker)

"The ancient city had been burned by the Roman armies in 146 B.C., but a new and greater Corinth had risen and grown to be the commerical and political metropolis of Greece as well as one of the great sport centers of the world ... The world-renowned Isthmian games were similar to our Olympic games (the gymnasium, the stadium, the races, the boxing and wrestling matches are all alluded to in Paul's epistles) and drew additional thousands of visitors to Corinth from many part of the known world.  Though Corinth was quite different in character from Athens, it also boasted its subtle and accomplished reasoners, skilled in the art of sophistry and given to abstruse and metaphysical argument.  There were 'the disputers of this world,' whose 'wisdom,' however, was 'foolishness with God' (1 Cor 1:20; 3:19) ... But the most appalling aspect of Corinthian life was it religion.  In Corinth lasciviousness was not merely condoned but encouraged and actually 'consecrated' as worship to Aphrodite (the counterpart of the Roman Venus), the 'goddess of love.'  There stood her great temple along with smaller ones, where, history tells us, a thousand 'sacred' harlots, enriched her coffers with offerings derived from licentious 'visits' with men 'worshippers.'  Little wonder Chrysostom called Corinth 'the most licentious city of all that are or ever have been.'  There was no city on earth more profligate.  The very name Corinthian in Paul's day was synonymous with immorality, so that one who 'played the Corinthian' had fallen into immoral wickedness, and a 'Corinthian banquet' was a drunken revel.  Little wonder Paul had to remind the Corinthian church that 'neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind...shall inherit the kingdom of God' (1 Cor 6:9-10) ... Those who wonder how Paul could call the failing Corinthian believers 'saints' should bear in mind their background and surroundings.  Actually the church at Corinth, with all its faults, was one of the wonders of church history and one of the triumphs of God's grace.  Indeed, Paul by the Spirit, calls them the 'seal' of his apostleship (1 Cor 9:2)." (Stam)

Aquila...with his wife Priscilla - "See Rom 16:3; 1 Cor 16:19; 2 Tim 4:19 (where Priscilla is called Prisca)." (Ryrie)

"Aquila, we read, was a man of Pontus, who had settled in Rome.  The name is Latin.  His wife, Priscilla or Prisca (St. Paul always uses the latter name, of which Priscilla is the diminutive or familiar form) also bears a Latin name, and is usually mentioned before her husband (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19), from which fact some have conjectured that she was a Roman lady of some position, whom Aquila the Jew had married.  The order of names, however, would be equally accounted for, if she had a stronger Christian personality; and she, too may have been a Jewess by birth.  We find them accompanying St. Paul to Ephesus (Act 18:18), and staying on there when he left (Acts 18:26).  They are next seen in his company again in that city (1 Cor 16:19).  Later, we find them once more in Rome (Rom 16:3-4).  And our last notice of them shews them back again in Ephesus (2 Tim 4:19)." (Walker)

"It is a singular fact that Aquila is never mentioned apart from his wife, and also that in three out of five times her name precedes his.  Perhaps Priscilla was of higher birth or somewhat more capable or energetic than her husband, yet we never find her acting independently of him.  Evidently both were mature in character to be able, for example, to later show such a popular and gifted preacher as Apollos 'the way of God more perfectly' and to help Paul in his labors as they did, conducting the church services in at least two of their homes (Rom 16:3-5; 1 Cor 16:19) ... One thing is certain: Aquila and Priscilla came to understand the glorious truths committed to Paul and became faithful co-workers with him.  Soon they were to accompany him to Ephesus (Acts 18:18-19) and later, at Rome, they were to receive his greetings as 'my helpers in Christ Jesus; who have for my life laid down their own necks' (Rom 16:3-4)." (Stam)

because Claudius had commanded all the Jews to leave Rome - "This imperial edict was issued in A.D. 49 or 50." (Ryrie)

"The historian Suetonius mentions this and says the reason was 'that the Jews were in a very disturbed state there through the instigation of one Chreetus'.  This would be a Gentile author's natural name for Christ (Chreestus='good, useful'), and so we may perhaps suppose that it was Christian teaching which was causing a division among the Jews in Rome, as elsewhere.  This decree of Claudius is to be dated A.D. 49 or 50, preferably the latter.  It, apparently, proved impracticable, as Dio Cassius tells us, to carry it into full effect, and we find a large body of Jews there a few years latter (Acts 28:17)." (Walker)

"A persecution against the Jewish race had broken out in Rome and they with many others were banished from the city.  Rome hated the Jews, many of whom had settled in the city.  Tiberius had sent some 4000 Roman Jews into an unhealthy country, in hope that the fever there would destroy them, and Claudius in the year 49 had banished them entirely from the capital of the Roman Empire.  The Roman biographer and historian Suetonius (he lived during the reign of Hadrian in the beginning of the second century) in his life of Claudius gives the reason for the harsh edict of the Emperor Claudius because 'the Jews were constantly in tumult at the instigation of one Chrestus.'  The word 'Chrestus' means undoubtedly 'Christos,' that is Christ." (Gaebelein)

he went to see them - "He found a welcome in their house.  We do not know whether they were Christians already, or whether they became converts after contact with the apostle.  By association with them he not only received hospitality, but established also a connexion with Rome.  Possibly, it was their information which first shaped his desires to go and preach in the imperial city (Acts 19:21; Rom 1:11-15)." (Walker)

tentmakers - "Jewish fathers were urged to teach their sons a trade, and Paul learned tentmaking, an important industry in Tarsus." (Ryrie)

"A noun found only here.  At Tarsus, there was a famous local industry, that of  making tents out of special goats' hair material called cilicium after Cilicia.  Such goats' hair tents are still in use in Asia Minor.  Aquila and Priscilla may have had a sort of depot for the sale of them in Rome." (Walker)

"The Jews held that a parent who did not teach his son a craft taught him to be a thief and evidence is plentiful that of all men Paul was most conscientious about financial matters.  Thus we find him on several occasions working with his hands to supply his needs and sometimes even the needs of those who were with him (Acts 18:3; 20:34; 1 Cor 4:11-12; 1 Thes 2:9; 2 Thes 3:8)." (Stam)

Silas and Timothy arrived from Macedonia - "Timothy had come with most heartening reports from Thessalonica.  They were standing—firmly!  True, some were confused about what Paul had said with regard to the rapture of believers to be with Christ, and were mourning for their deceased brethren, whom they feared would now be excluded from that glorious event, but their faith and love were strong and they remembered him affectionately, longing to see him again (1 Thes 3:6).  And he longed to see them too, to complete that which was lacking in their faith (1 Thes 3:10) but this glad news made his heart overflow with gratitude and joy (1 Thes 3:7-9) and he would write them without delay to establish them further especially with regard to the coming of the Lord to catch His own away (1 Thes 4:13-18).  But there was more to gladden the apostle's heart.  Silas doubtless brought good news from Berea, where Paul had last left him (Acts 17:14) and there was also a special surprise: a gift from his beloved Philippians! (2 Cor 11:9).  How it spoke to him of their steadfastness and their love for him!  And how well he could use it now!  Aquila and Priscilla had but 'lately come from Italy' (Ver 2) and it is doubtful that their business was prospering as yet and, as he later wrote the Corinthians, it was his 'rule' to reach out with the gospel  only as the needs were supplied, lest he 'stretch' or reach, beyond that which God had provided (2 Cor 10:13-16).  Little wonder that with the coming of Silas and Timothy we find Paul preaching Christ with new fervor.  Heavy burdens had been lifted from his heart.  Financial needs had been supplied.  Trusted co-workers would now be at his side." (Stam)

they opposed and reviled him - "Once more the favored people were putting the Word of God from them and judging themselves unworthy of everlasting life (Cf. Acts 13:46).  (The recurrence of Jewish blasphemy here recalls our Lord's words in Matt 12:31-32.  That generation in Israel was committing the unpardonable sin.)" (Stam)

he shook out his garments - "Paul's act in shaking his raiment out against them had deep symbolic significance.  It was the indignant protest of one who had found appeals to the Scriptures, to reason and to conscience fruitless.  He would cease trying to persuade them.  Moreover, he again (as in Acts 13:46) fixes the blame on them, as he exclaims: 'Your blood be upon your own heads; I am clean.'  This is an evident allusion to Ezek 3:18-19.  If they perished in their sin they could never complain that he had not warned them. It should be further observed that the apostle's statement about going to the Gentiles is considerably stronger than that recorded in Acts 13:46.  There it was purely a local matter (though a symbolic one); here it is the announcement of a policy.  There, with Gentiles clamouring to hear the Word of God and the Jews refusing to hear it, Paul had said: 'seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.'  Here he declares: 'From henceforth I will go unto the Gentiles.'  From this point on he will be in a fuller sense 'the apostle of the Gentiles.'  It is deeply significant that Paul's first recorded epistle, First Thessalonians, was evidently written in connection with the arrival of Silas and Timothy and the opposition of the Corinthian Jews (see 1 Thes 1:1; 2:14-16; 3:6-7, etc.) and that his epistles thus begin with his declaration: 'From henceforth I will go unto the Gentiles.'" (Stam)

the house of a man named Titius Justus - "The apostle was now taking a bold and aggressive step, moving into a home which the Jews would have shrunk from entering: the house of a Gentile 'worshipper' named Justus who, moreover, lived right next door to the synagogue ... In some MSS the name is Titus Justus; in others simply Justus.  This has given rise to the question whether he was the Titus of Gal 2:3 or whether he was surnamed Justus to distinguish him from that Titus.  In either case he was doubtless an uncircumcised Gentile, for otherwise there would be no point in stating that he 'worshipped God.'  This term, in the original, is used elsewhere of God-fearing Gentiles (Acts 13:50; 16:14; 17:4; etc.) ... These Jews were rejecting the Word of God and their own Messiah, and Paul, for the sake of any who might not be as adamant as the rest, began holding meetings next door as an open protest and a testimony against the unbelieving majority.  He wished the members of the two congregations to meet, in order to keep the issue alive.  It was entirely a doctrinal matter.  His choice of the home of a Gentile for a meeting place would moreover be apt to draw more Gentiles, and the new congregation would stand as a visible symbol of God's purpose to send salvation to the Gentiles despite, yea, through, Israel's unbelief ... Surely Israel had no cause to complain.  First, Messiah had come to His own, only to be rejected and crucified.  But God had raised Him from the dead and, in infinite mercy, had offered 'repentance to Israel, and forgiveness of sins' (Acts 5:31).  Even as she stood stubbornly by her evil deed God still dealt with her, provoking her to jealousy by the believing remnant, the 'little flock,' the 'foolish nation' (Lk 12:32; Rom 10:19).  And God did even more than this, for now He was provoking Israel to jealousy by the conversion of the Gentiles.  Surely Isaiah's prophecy had been more than fulfilled (Rom 10:20-21)." (Stam)