กิจการ 18:5 วิจารณ์

In this chapter we have, I. Paul's coming to Corinth, his private converse with Aquila and Priscilla, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles (Act 18:1-6). II. The great success of his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success (Act 18:7-11). III. The molestations which after some time he met with there from the Jews, which he got pretty well through by the coldness of Gallio, the Roman governor, in the cause (Act 18:12-17). IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of the churches which he had founded and planted, in which circuit he made a short visit to Jerusalem (Act 18:18-23). V. An account of Apollo's improvement in knowledge, and of his usefulness in the church (Act 18:24-28).

After these things,.... The Arabic version renders it, "after these words, or discourses"; after the apostle's disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related: Paul departed from Athens, and came to Corinth; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra (p), the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was , "corai entha, here are girls, or whores"; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; See Gill on Co2 12:21. It was situated between two great seas, the Aegean and Ionean; hence (q) Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore (r): it was a city that abounded in riches and luxury. Florus (s) calls it the head of Achaia, and the glory of Greece; and Cicero (t), the light of all Greece: it was in time so much enlarged, and became so famous, that it was little inferior to Rome itself, on which account it grew proud and haughty; and using the Roman ambassadors with some degree of insolence, who were sent into Greece, on some certain occasion, first Metellus, and then Mummius, were sent against it, which latter took it, and burnt it; and the city then abounding with images and statues of gold, silver, and brass, were melted down together in the fire, and made what was afterwards called the Corinthian brass, which became so famous, and is often spoken of in history (u): but Julius Caesar, moved with the commodious situation of the place, rebuilt it (w), and it became a colony of the Romans, as Pliny (x) and Mela (y) both call it: and so it was at this time when the apostle was there. After this it came into the hands of the Venetians, from whom it was taken by Mahomet, the second son of Amurath, in the year 1458 (z); but is now again in the hands of the Venetians; and that and the country about it are called the Morea. And as the Gospel was to be preached to the worst of sinners, among whom God's chosen ones lay, the apostle was directed to come hither; and it appears by the sequel, that God had much people here, even more than at Athens, among the wise and learned. (p) Vellei Patercull Hist. Rom. l. 1. Pausanias, Corinthiaca, sive l. 2. p. 85. (q) Carmin. l. 1. Ode 7. (r) Plin. Nat. Hist. l. 4. c. 4. (s) Hist. Rom. l. 2. c. 16. (t) Pro Lege Manilia Orat. 13. p. 636. (u) Florus, ib. (w) Pausauias, Corinthiaca, sive l. 2. p. 85, 89. (x) Nat. Hist. l. 4. c. 4. (y) De Situ Orbis, l. 2. c. 10. (z) Petav. Rationar. Temp. par. 1. p. 476.

And when Silas and Timotheus were come from Macedonia,.... Not from Berea in Macedonia, for from hence they came to the apostle while at Athens, and from whence he sent them, at least Timothy, to Thessalonica, to know the state of the saints there, as appears from Th1 3:1 and from hence they now came to the apostle at Corinth: when Paul was pressed in Spirit; either by the Holy Spirit, by which he was moved and stirred up to preach the Gospel more frequently, and more powerfully; for he had not always the same measure of the Spirit, or was not always under the same influence; or else in his own spirit, and so the Arabic version renders it, "grief beset the spirit of Paul"; his soul was filled with trouble and sorrow, when he observed the nonrepenitence and unbelief, the contradiction and blasphemy of the greater part of the Jews; and being filled with zeal for their welfare, he continued preaching Christ unto them. The Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, instead of "in spirit", read "in speech", or "in word"; and the sense is, not that he was straitened in his speech, and knew not what to say to the Jews, or had not freedom of speech with them; but he was instant in preaching to them, and preached the word more frequently and fervently, upon the coming of Silas and Timothy to his assistance: and testified to the Jews that Jesus was Christ; he continued to produce more testimonies out of the writings of Moses, and the prophets, to prove that Jesus of Nazareth was the Christ, or Messiah, prophesied of in those writings, and promised to the Jews, and whom they expected.

"And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ." "And when the Jews opposed and blasphemed," i.e. they tried to bear him down, they set upon him. "And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks": but "when they opposed and blasphemed" he withdrew, by this expecting to draw them more.

"And when Silas and Timothy were come from Macedonia, they were earnest that Paul's preaching," etc. When Silas and Timothy were come from Macedonia to Corinth, where Paul was, he was earnestly teaching the word of the Lord; but as some Jews would not listen, he shook his garments and said to them: "Let the Lord Christ's blood that was shed weigh you down; for my part I will, as I have been commanded, go forthwith to instruct the Gentiles. "And departing for the house of a certain Titus, he then taught the ruler of the synagogue, Crispus, and the latter received the commandments of the Christian faith along with all his house and many other people. One night, the Lord said to Paul in a dream: "Do not fear the wishes of contradictors; I am with thee, and I permit no man to overcome thee. "This reminder gave him strength, and he stayed for a year and six months in the same city, teaching confidently. Because of his new preaching, he was brought by the Jews to the judgement seat of proconsul Gallio. But Gallio, saying that questions of divine law did not concern him, turned them out of doors and sent them away. After several days, Paul took leave of the brethren and came to Ephesus with Aquila and Priscilla. There, though many people begged him to stay, he could not remain very long, as he was hastening towards Jerusalem for the festival of Pentecost.

Paul, leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labors with them at tent-making, Act 18:1-3. He preaches, and proves that Jesus was the Christ, Act 18:4, Act 18:5. The Jews oppose and blaspheme; and he purposes to go to the Gentiles, Act 18:6. Justus, Crispus, and several of the Corinthians believe, Act 18:7, Act 18:8. Paul has a vision, by which he is greatly comforted, Act 18:9, Act 18:10. He continues there a year and six months, Act 18:11. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, Act 18:12-17. Paul sails to Syria, and from thence to Ephesus, where he preaches, Act 18:18-20. He leaves Ephesus - goes to Caesarea, visits Antioch, Galatia, and Phrygia, Act 18:21-23. Account of Apollos and his preaching, Act 18:24-28.

When Silas and Timotheus were come - We have seen, Act 17:13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from Th1 3:10, that, on Timothy's coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles. Paul was pressed in spirit - Συνειχετο τῳ πνευματι, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῳ πνευματι, in the spirit, τῳ λογῳ, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: "And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in Act 4:4; Act 16:6, Act 16:32; Act 17:11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being "pressed in spirit." This appears to be the true sense of the word, and that τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be translated una cum illis instabat, he earnestly strove together with them, τῳ λογῳ, in preaching the word. The true sense is given by Calmet, Paul s'employoit a precher encore avec plus d'ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.

PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22) came to Corinth--rebuilt by Julius CÃ&brvbrsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius CÃ&brvbrsar (Act 18:2). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.

And when Silas and Timotheus were come from Macedonia--that is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on Act 17:15). Paul was pressed in the spirit--rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians (Co1 2:1-5; Th1 3:1-10). He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his FIRST EPISTLE TO THE THESSALONIANS, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.