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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 18:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is,
I.Paul's departure from Corinth, Act 18:18.
1.He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, Act 18:11. While he found he laboured not in vain, he continued labouring.
2.When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them.
3.He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him.
4.At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num 6:9; Num 13:18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (Act 18:2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (Act 21:24, Act 21:26), not only in compliance for a time with the Jews, to whom he became as a Jew (Co1 9:20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amo 2:11), and were very much the glory of Israel (Lam 4:7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself.
II.Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port.
1.There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom 16:3.
2.There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill.
3.The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (Act 18:20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them.
4.Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent.
5.He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (Act 16:7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions.
III.Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church.
1.He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Act 18:21), and landed at Caesarea, Act 18:22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Caesarea, and the port at Joppa being dangerous, that was generally made use of.
2.He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, Act 15:4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates,
(1.)That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success.
(2.)That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever.
IV.His return through those countries where he had formerly preached the gospel.
1.He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, Act 13:1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving.
2.Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (Act 16:6), was yet a glorious work, as appears by Gal 4:14, Gal 4:15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [Gal 1:2], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.
Historical interpretation
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After his resurrection the Savior said to his disciples, “Go and make disciples of all nations.” They to whom the command had been given knew that “God wants all people to be saved and to attain knowledge of the truth.” Since the human race had been divided into two religious groups, Jews and pagans, a division of the heralds of the gospel was also made so that some were assigned to teach the Jews, while others to be apostles of the nations. But since all the teachers had the single aim of leading all to the knowledge of the one God and to the teaching of the gospel, Paul, though an apostle of the nations, if he happened to be able to benefit the Jews would, without a doubt, become a Jew to the Jews so that they might not be estranged from him as if he had departed from the law, although he had already crossed over and beyond the Jewish shadow. In this way, therefore, according to the customs of his homeland, he shaved his head at Cenchrea, since he was under a vow according to the prescription of the old law.
See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice, which was not the case here. "Having yet tarried:" after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. "He sailed for Syria." Why does he desire again to come to Syria? It was there that "the disciples were ordered to be called Christians": there, that he had been "commended to the grace of God": there, that he had effected such things concerning the doctrine.
Granted that there he did what he did not wish to do, through the compelled fear of the Jews: why did he let his hair grow in consequence of a vow and afterward cut it at Cenchrea in obedience to the law. Because the Nazarites who vowed themselves to God were accustomed to do this according to the commands of Moses?
When Silas and Timothy came from Macedonia, and so forth. Who had his hair cut in Cenchreae for he had a vow. Cenchreae is a port of Corinth, where he cut his hair due to a vow because, according to the law of Moses, those who vowed themselves to God were commanded to let their hair grow as long as they wished to be Nazirites, and afterward to cut it and offer it to the fire. Therefore, Paul did this, not indeed forgetting what he had decided with the other apostles in Jerusalem about the abolition of the law, but lest those who had believed from among the Jews be scandalized, he pretended to be a Jew in order to win the Jews. Some manuscripts have in the plural number "They shaved their head, and had a vow," meaning Priscilla and Aquila. But the distinguished doctors of the Church Jerome and Augustine, each in their letters, put it in the singular number and interpret it concerning Paul. Jerome writes thus: "Bidding farewell to the brothers, he sailed to Syria, and with him Priscilla and Aquila, and he had his head shaved in Cenchreae for he had a vow."
Bidding farewell to the brothers, he traveled to Syria, and with him Priscilla and Aquila, who had his head shaved in Cenchrea, etc. It seems unclear whether Paul or Aquila had their head shaved in Cenchrea; but Jerome the presbyter clearly, as we explained more fully in the previous book, understands this as said of Paul. For after he gave this statement in his letter to Augustine, he immediately added and said: "Even if there he was compelled to circumcise Timothy out of fear of the Jews, why did he grow his hair out as a vow, and later cut it in Cenchrea according to the law?" If we wish to follow his meaning in this place, we never read anywhere that Aquila was shaved. If we say that Aquila was shaved in this place, there remains at the end of this booklet a place where we also read that Paul was shaved, or shaved off. However, those who say that Aquila and his wife Priscilla were shaved are mistaken due to a textual error. For in the Greek, it is clearly written κειράμενος, that is, shaved, in the singular number, and he had a vow, not they had, whether this is understood of Paul or Aquila.
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Summary
Acts 18:18 marks a pivotal transition in Paul's second missionary journey, detailing his departure from Corinth after a successful eighteen-month ministry. Accompanied by Priscilla and Aquila, Paul sails for Syria, but not before performing a significant act of personal devotion in Cenchrea: he shaves his head, fulfilling a vow. This seemingly minor detail provides profound insight into Paul's ongoing connection to his Jewish heritage and his multifaceted approach to ministry, balancing his apostolic calling to the Gentiles with personal piety rooted in the traditions of his people.
Context
Literary Context
This verse concludes Paul's extended and impactful ministry in Corinth, which began in Acts 18:1. Preceding this verse, Paul faced opposition from the Jews but found favor with the Roman proconsul Gallio, who refused to intervene in religious disputes, thus securing a period of peace and effective evangelism for Paul (see Acts 18:12-17). The mention of Paul's departure and the inclusion of Priscilla and Aquila signals the continuation of his missionary journey, setting the stage for his return to Antioch and the subsequent launch of his third journey. The act of shaving his head is a distinct personal interlude within the broader narrative of his public ministry.
Historical & Cultural Context
Corinth was a major Roman provincial capital and a bustling port city, known for its commercial activity and diverse population, including a significant Jewish community. Cenchrea, mentioned as the location where Paul shaved his head, was Corinth's eastern port, serving as a vital maritime link to the Aegean Sea and the East. The act of "having shorn his head" for "he had a vow" strongly alludes to a Nazarite vow, as described in Numbers 6:1-21. This temporary vow involved abstaining from wine, not cutting one's hair, and avoiding contact with the dead. Upon completion, the hair was shorn at the temple, often accompanied by sacrifices. Paul's observance of such a Jewish custom, despite his primary mission to the Gentiles, highlights the complex identity of early Jewish Christians and their ongoing relationship with the Mosaic Law. It suggests a personal spiritual discipline or a vow made during a period of particular challenge or gratitude in Corinth.
Key Themes
Acts 18:18 contributes to several overarching themes in the book of Acts and Paul's ministry. Firstly, it underscores Paul's Jewish Identity and Piety, demonstrating that even as the apostle to the Gentiles, he remained deeply connected to his heritage and observed Jewish customs where appropriate, reflecting his principle of becoming "all things to all people" (1 Corinthians 9:19-23). Secondly, the verse highlights the Importance of Partnership in Ministry, as Priscilla and Aquila continue their journey with Paul, showcasing their integral role in the early church's evangelistic efforts, a theme seen throughout Acts. Lastly, it marks a Transitional Phase in the Missionary Journey, illustrating the dynamic and itinerant nature of apostolic ministry, moving from established work to new territories and responsibilities, a recurring pattern in Paul's travels detailed in Acts 13-21.
Exposition and Analysis
Key Word Analysis
This particle introduces the reason or explanation for Paul's action. In this context, it directly links the shaving of his head to the fulfillment of a vow. It signifies a causal relationship, explaining why he performed this specific act, rather than merely stating that he did it. The presence of gár emphasizes that the vow is the explicit motivation.
This term refers to a solemn promise or pledge made to God. While the text does not explicitly name it as a "Nazarite vow," the context of "shorn his head" strongly implies it. A euchḗ could be undertaken for various reasons, such as seeking divine favor, expressing gratitude for deliverance, or dedicating oneself to a period of special devotion. Its presence here indicates a personal, spiritual commitment on Paul's part.
This verb means "to shear" or "to cut the hair." In the context of a vow, particularly a Nazarite vow, the cutting of the hair signified the completion of the period of dedication. The hair, which had been allowed to grow long during the vow, was then shaved off and often offered as a sacrifice. This act was a visible sign of the vow's fulfillment and a ritual purification.
Verse Breakdown
"And Paul after this tarried there yet a good while"
This clause indicates Paul's continued presence in Corinth for a significant period following the events of Gallio's judgment. The phrase "a good while" (literally "many days") suggests an extended stay beyond the initial eighteen months mentioned in Acts 18:11, emphasizing the depth and duration of his ministry in the city.
"and then took his leave of the brethren, and sailed thence into Syria"
This describes Paul's departure from the Christian community in Corinth, signifying the end of his work there. His destination, Syria, specifically Antioch, was the home base for his missionary journeys, indicating a return to report on his progress and perhaps to rest before his next endeavors.
"and with him Priscilla and Aquila"
This highlights the continued partnership and companionship of Priscilla and Aquila, who had become invaluable co-laborers with Paul in Corinth (as seen in Acts 18:2-3). Their presence underscores the collaborative nature of early Christian ministry.
"having shorn his head in Cenchrea: for he had a vow"
This is the most distinctive and debated part of the verse. It reveals Paul's personal act of shaving his head in Cenchrea, the port of Corinth, as a fulfillment of a vow he had taken. This strongly points to a Nazarite vow, an act of Jewish piety and devotion, demonstrating Paul's continued adherence to certain aspects of his Jewish heritage despite his primary mission to the Gentiles. The phrase "for he had a vow" provides the explicit reason for this specific action.
Literary Devices
The verse employs Narrative Transition, smoothly moving the story from Paul's established ministry in Corinth to his onward journey. This transition is marked by his departure and sailing. There is also significant Symbolism in the act of "shorn his head," which, as discussed, carries deep meaning within Jewish tradition, likely representing the fulfillment of a Nazarite vow. This symbolic act reveals Paul's personal piety and his ongoing connection to his cultural and religious roots. Furthermore, the inclusion of Priscilla and Aquila serves as a literary device of Continuity, emphasizing the enduring nature of their partnership in ministry that began earlier in the narrative.
Theological and Thematic Connections
Acts 18:18 offers a fascinating glimpse into the complex identity and theological flexibility of the Apostle Paul. His decision to fulfill a Jewish vow, likely a Nazarite vow, demonstrates that his commitment to Gentile inclusion and salvation by grace through faith did not negate his personal reverence for Jewish traditions. This act underscores a broader theological principle: while the Law could not save, it remained a framework for personal devotion and spiritual discipline for many Jewish believers, including Paul. It reflects his strategic approach to ministry, where he was "to the Jews as a Jew, in order to win Jews" (1 Corinthians 9:20). This balance showcases a maturity that understood the freedom of the Gospel while respecting cultural and religious sensitivities, all for the sake of advancing the kingdom.
Reflection and Application
Paul's act of fulfilling a vow in Cenchrea, though seemingly a minor detail, carries significant weight for contemporary believers. It reminds us that genuine faith is not solely about public proclamation but is deeply rooted in personal devotion and consistent spiritual disciplines. Paul, the great apostle of grace, still found value in acts of personal commitment and purification, demonstrating that our freedom in Christ does not preclude a disciplined walk with God. This verse also challenges us to consider our own "vows" to God – perhaps not ritualistic ones, but commitments of time, talent, or treasure. Are we faithful in fulfilling these personal promises to the Lord? Furthermore, Paul's example of cultural sensitivity, even while upholding theological truth, encourages us to find common ground and build bridges, rather than walls, in our efforts to share the Gospel. Our personal piety and our strategic engagement with the world should both flow from a heart fully devoted to Christ.
Questions for Reflection
FAQ
Was Paul's vow a Nazarite vow, and why would he, the apostle to the Gentiles, take such a Jewish vow?
While the text does not explicitly call it a "Nazarite vow," the act of "having shorn his head" is a direct parallel to the completion of a Nazarite vow as described in Numbers 6. Paul's decision to take such a vow, despite his primary mission to the Gentiles, highlights his complex identity and strategic approach to ministry. He was a Jew by birth and heritage, and he consistently demonstrated respect for Jewish customs and the Law, particularly when ministering to Jewish audiences (1 Corinthians 9:20). This vow could have been a personal act of thanksgiving for God's protection during his challenging ministry in Corinth, a dedication for his upcoming journey, or a way to demonstrate his solidarity with Jewish Christians and refute accusations that he was abandoning his heritage. It shows that his theological freedom in Christ did not necessitate a complete rejection of all Jewish practices, especially those related to personal piety.
Christ-Centered Fulfillment
While Paul's vow in Acts 18:18 is rooted in Old Testament Jewish practice, it finds a profound Christ-centered fulfillment not in the specific ritual itself, but in the underlying principles of devotion, obedience, and self-sacrifice that Christ perfectly embodied. Paul's act of dedication, whether for thanksgiving or a specific purpose, points to the ultimate dedication of Jesus Christ, who perfectly fulfilled all vows and the entire Law through His life, death, and resurrection (Matthew 5:17). Christ's entire life was a living "vow" of obedience to the Father's will, culminating in His ultimate sacrifice on the cross (see Philippians 2:8). Furthermore, Paul's willingness to humble himself and participate in a culturally significant act, even as he championed the radical freedom of the Gospel, mirrors Christ's own condescension and identification with humanity, taking on the form of a servant to redeem us (as described in Philippians 2:5-7). Thus, Paul's personal vow, a fleeting act of human devotion, serves as a faint echo of the perfect, eternal devotion of the Son to the Father, through whom all true spiritual vows are now made and fulfilled.