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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
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"And with him Priscilla" - lo, a woman also - "and Aquila." But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews."
[Paul] left them in Ephesus so that they might teach. Indeed those who had stayed with him for such a long time had learned many things; he had not, however, completely detached them from the Jewish customs.
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Summary
Acts 18:19 marks a pivotal moment in Paul's second missionary journey, as he, accompanied by Priscilla and Aquila, arrives in the strategic city of Ephesus. While his companions remain, Paul immediately follows his established custom of entering the local synagogue to engage in reasoned discourse with the Jewish community, laying foundational groundwork for future extensive ministry in this vital Roman provincial capital. This brief but significant stop highlights Paul's consistent evangelistic strategy and the importance of intellectual engagement in sharing the gospel.
Context
Literary Context
This verse is situated at the close of Paul's second missionary journey, following an impactful and challenging ministry in Corinth (Acts 18:1-17), where he enjoyed divine protection and saw many come to faith. Having departed from Corinth with Priscilla and Aquila (Acts 18:18), Paul makes a brief stop in Ephesus on his way back to Jerusalem. His decision to leave his companions in Ephesus, coupled with his immediate entry into the synagogue for reasoned discussion, foreshadows the significant and extended ministry that Paul, and later Priscilla and Aquila, will have in this city during Paul's third missionary journey (Acts 19). Luke's concise narrative here serves as a bridge, setting the stage for one of the most fruitful periods of Paul's apostolic work.
Historical & Cultural Context
Ephesus was a preeminent city in Asia Minor, serving as the Roman provincial capital of Asia. It was a bustling commercial port, a center of Roman administration, and a profoundly religious city, famously home to the immense Temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Its strategic location made it a crucial hub for the spread of ideas and commerce throughout the Roman Empire. For Paul, entering the synagogue was a customary practice, reflecting the historical and theological priority of presenting the gospel first to the Jewish people, who possessed the Old Testament Scriptures that testified to Christ. Synagogues were not only places of worship but also community centers where intellectual and theological discussions were common, providing a natural entry point for Paul to engage with both Jews and God-fearing Gentiles.
Key Themes
Acts 18:19 contributes to several overarching themes in the book of Acts and Paul's ministry. Firstly, it underscores Strategic Evangelism, as Paul consistently targets major urban centers like Ephesus, recognizing their influence as gateways for gospel dissemination across wider regions. His consistent approach of first entering the Jewish synagogue highlights the theological principle that the gospel was "to the Jew first, and also to the Greek" (as articulated in Romans 1:16). Secondly, the phrase "reasoned with the Jews" emphasizes Reasoned Discourse as a primary method of evangelism. Paul did not merely proclaim but engaged in logical, scripturally-based arguments, seeking to persuade his hearers of Jesus' Messiahship, mirroring similar engagements seen in Athens and Corinth). Lastly, the mention of Paul leaving Priscilla and Aquila in Ephesus subtly introduces the theme of Partnership in Ministry, setting the stage for their significant role in the Ephesian church, including their instruction of Apollos (as detailed in Acts 18:26).
Exposition and Analysis
Key Word Analysis
This verb (G2658) means "to meet against, i.e., arrive at (literally or figuratively)." In this context, it signifies Paul's intentional arrival at Ephesus. It's not a casual stop but a deliberate destination, suggesting a purpose-driven journey. The term implies reaching a specific point or goal, highlighting the strategic nature of Paul's travels.
Derived from eis (into) and erchomai (to come), this verb (G1525) means "to enter (literally or figuratively)." Here, it denotes Paul's physical entry "into the synagogue." This action is significant as it represents Paul's consistent pattern of beginning his evangelistic efforts within the Jewish community, leveraging the existing framework of Jewish worship and intellectual discourse.
This middle voice verb (G1256), from which we derive "dialogue," signifies "to say thoroughly, i.e., discuss (in argument or exhortation)." It implies an interactive, logical, and persuasive engagement rather than a simple monologue or proclamation. Paul was not merely preaching; he was actively conversing, presenting arguments, and responding to objections, using the Jewish Scriptures as his foundation to demonstrate Christ's identity.
Verse Breakdown
"And he came to Ephesus,"
This clause establishes the geographical setting of this significant stop on Paul's journey. Ephesus was a major urban center, strategically important for the spread of the gospel throughout Asia Minor. The verb "came" (katantáō) implies a purposeful arrival, not just a casual visit.
"and left them there:"
This refers to Paul leaving Priscilla and Aquila in Ephesus. This seemingly simple act is profoundly significant, as it sets the stage for their crucial future ministry in the city, preparing the ground for the growth of the Ephesian church and their later instruction of Apollos. It also indicates Paul's trust in their capabilities and their integral role as ministry partners.
"but he himself entered into the synagogue,"
This part highlights Paul's immediate and consistent evangelistic strategy. Despite the bustling commercial and pagan environment of Ephesus, Paul's first point of contact was the Jewish synagogue. The emphatic "he himself" underscores his personal commitment and customary approach to evangelism, prioritizing the Jewish community as the initial audience for the gospel.
"and reasoned with the Jews."
This final clause describes the nature of Paul's engagement. The Greek term dialégomai (reasoned) implies a logical, interactive, and persuasive discussion. Paul engaged in intellectual discourse, presenting arguments from the Scriptures to demonstrate that Jesus was the Messiah, inviting questions and responding to objections, rather than simply delivering a sermon.
Literary Devices
Luke employs several literary devices in this concise verse to convey rich meaning. The use of Brevity is notable, as Luke quickly moves from Paul's arrival to his immediate action, highlighting the efficiency and purposefulness of Paul's ministry. There is also an element of Foreshadowing, as Paul's brief visit and the leaving of Priscilla and Aquila hint at the extensive and impactful ministry that will later unfold in Ephesus, particularly in Acts 19. Furthermore, Luke demonstrates Repetition of a Pattern in Paul's evangelistic strategy: his consistent practice of entering the synagogue first upon arriving in a new city (e.g., Acts 13:5, Acts 14:1, Acts 17:2). This pattern underscores Paul's theological conviction regarding the gospel's priority "to the Jew first." Finally, the subtle Contrast between "left them there" and "he himself entered" emphasizes Paul's personal and immediate commitment to evangelism, even as he strategically deploys his ministry partners.
Theological and Thematic Connections
Acts 18:19 beautifully illustrates the strategic and intellectual dimensions of early Christian evangelism. Paul's immediate entry into the synagogue in Ephesus, a city steeped in paganism, underscores his unwavering commitment to the theological priority of bringing the gospel to the Jewish people first, as they were the custodians of God's revelation and the inheritors of the promises concerning the Messiah. His method of "reasoning" highlights that faith is not blind but is intellectually defensible, grounded in the fulfillment of the Old Testament Scriptures in Jesus Christ. This approach demonstrates a profound respect for his audience, inviting them into a dialogue based on shared texts and logical argumentation, rather than mere proclamation. This brief stop also serves as a testament to God's providential guidance in Paul's missionary journeys, orchestrating events and partnerships that would lead to the widespread establishment of the church in key urban centers.
Reflection and Application
Acts 18:19 offers profound insights for contemporary believers regarding the nature and practice of evangelism. Paul's strategic choice of Ephesus reminds us of the importance of discerning and engaging with influential spheres in our own communities—whether they be cultural, intellectual, or relational—where the gospel can have the broadest impact. His method of "reasoning" challenges us to move beyond mere proclamation to thoughtful, respectful, and biblically grounded dialogue. This means being prepared to articulate the reasons for our hope, engaging with questions, and presenting the truth of Christ with both conviction and clarity, always seeking to persuade rather than merely inform. Furthermore, the subtle mention of Priscilla and Aquila highlights the indispensable role of partnership in ministry. God's work is rarely a solo endeavor; it thrives on collaboration, mutual support, and the strategic deployment of diverse gifts within the body of Christ. We are called to identify, equip, and empower others, recognizing that the collective effort of the church is essential for the advancement of the gospel.
Questions for Reflection
FAQ
Why did Paul leave Priscilla and Aquila in Ephesus?
Paul's decision to leave Priscilla and Aquila in Ephesus was a strategic move that highlights the collaborative nature of early Christian missions. While Paul continued his journey back to Jerusalem, he recognized the potential of Ephesus as a vital center for the gospel and entrusted his capable ministry partners to continue the work there. Priscilla and Aquila, having been discipled by Paul and possessing a deep understanding of the Scriptures, were well-suited to nurture the nascent Christian community and engage with the local Jewish population. Their presence proved crucial, as they later encountered and further instructed Apollos, a powerful orator and scholar, in the way of God more accurately (as recounted in Acts 18:26). This act demonstrates Paul's wisdom in delegating and empowering others for ministry, ensuring the continuity and growth of the church even in his absence.
What was the significance of the synagogue for Paul's ministry?
The synagogue served as a foundational and strategic entry point for Paul's evangelistic efforts in almost every city he visited. For Paul, a devout Jew himself, the synagogue provided a ready-made audience of both Jews and God-fearing Gentiles who were already familiar with the Old Testament Scriptures. This common ground allowed Paul to "reason" from the very texts they held sacred, demonstrating how Jesus of Nazareth fulfilled the prophecies and promises concerning the Messiah. It was also a public forum where intellectual discourse was common, allowing for open discussion and debate. While Paul often faced opposition and eventually turned to the Gentiles when rejected by the Jewish leadership, his consistent practice of starting in the synagogue underscores the theological priority of the gospel being "to the Jew first" (Romans 1:16), laying a crucial groundwork before expanding his ministry to the wider Gentile population.
What does "reasoned with the Jews" imply about Paul's evangelistic approach?
The phrase "reasoned with the Jews" (Greek: dialégomai) implies a sophisticated and interactive evangelistic approach, far beyond a simple monologue or proclamation. It suggests that Paul engaged in logical argumentation, persuasive discourse, and intellectual debate. He didn't just preach; he presented evidence from the Scriptures, answered questions, addressed objections, and sought to convince his audience through thoughtful dialogue. This method reflects a deep respect for his hearers, inviting them into a shared intellectual pursuit of truth. It highlights that faith is not antithetical to reason but is supported by compelling evidence and coherent arguments, particularly concerning the fulfillment of Old Testament prophecies in Jesus Christ. Paul's approach was about winning minds as well as hearts, demonstrating the reasonableness of the Christian faith.
Christ-Centered Fulfillment
Paul's act of entering the synagogue in Ephesus and "reasoning with the Jews" profoundly echoes and fulfills the very mission of Christ Himself. Jesus, the ultimate fulfillment of all Old Testament prophecies, frequently taught and reasoned in synagogues throughout Galilee and Judea (as seen in Luke 4:16-21), proclaiming the arrival of the Kingdom of God and demonstrating His authority through word and deed. Paul, as Christ's apostle, continued this pattern, presenting Jesus not merely as a historical figure but as the long-awaited Messiah, the very wisdom of God incarnate (as described in 1 Corinthians 1:24). His "reasoning" was fundamentally about unveiling how the entire sweep of the Jewish Scriptures pointed to Jesus—His life, death, and resurrection—as the culmination of God's redemptive plan. Thus, Paul's every argument in the synagogue was a Christ-centered one, demonstrating that in Jesus, the Law and the Prophets find their ultimate meaning and purpose (Matthew 5:17). The truth Paul sought to communicate, the truth that transforms hearts and minds, was none other than the person and work of Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).