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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
2 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.
"And when he had landed at Caesarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." He came again to those places which he had previously visited. Through these regions also he merely passes again, just enough to establish them by his presence.
He departed from Ephesus, and descending, he went up to Caesarea and greeted the church. He says Caesarea, the metropolis of Cappadocia. For he had not yet come to Syria of Phoenicia. Formerly called Mosacha from Mosoc, the son of Japheth, later it received the name Caesarea from Caesar Augustus.
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Summary
Acts 18:22 marks the conclusion of Paul's second missionary journey, detailing his strategic return to his sending church. After landing at the significant Roman port of Caesarea, Paul made an implied visit to Jerusalem to greet the mother church, before finally descending to Antioch in Syria, his spiritual home and the launching pad for his missionary endeavors. This verse underscores the apostle's commitment to accountability, fellowship, and the established structure of the early Christian community, setting the stage for his subsequent ministry.
Context
Literary Context
Acts 18:22 serves as a pivotal transition point in the book of Acts, concluding Paul's second missionary journey (which began in Acts 15:36). Prior to this verse, Paul had spent a significant period ministering in Corinth (Acts 18:1-18), followed by a brief but impactful stop in Ephesus (Acts 18:19-21), where he left Priscilla and Aquila. His departure from Ephesus in Acts 18:21 explicitly states his intention to "keep this feast that cometh in Jerusalem." Thus, Acts 18:22 describes the fulfillment of that intention and his subsequent return to Antioch, effectively bringing this extensive missionary tour to a close and preparing the narrative for his third journey.
Historical & Cultural Context
The geographical sequence in Acts 18:22 is highly significant. Caesarea was a major Roman administrative and port city on the Mediterranean coast of Judea, serving as a vital gateway to Jerusalem. Its strategic importance is evident throughout Acts, notably as the place where Cornelius was converted in Acts 10:1. The phrase "gone up" (ἀναβαίνω) is a common biblical idiom referring to an ascent to Jerusalem, which is geographically situated at a higher elevation than Caesarea and most other surrounding areas. While not explicitly named, the visit to Jerusalem is strongly implied. Antioch in Syria, Paul's ultimate destination, was one of the largest cities in the Roman Empire and a crucial center for early Christianity, serving as the primary sending church for Paul's missionary journeys, as detailed in Acts 13:1-3. This network of cities highlights the strategic and interconnected nature of the early church's expansion.
Key Themes
This verse contributes to several overarching themes in Acts and Paul's ministry. Firstly, it emphasizes the cyclical nature of missionary work, involving being sent out, ministering, and then returning to report and be refreshed. Secondly, it highlights the importance of accountability and fellowship within the early church, as Paul, despite his apostolic authority, consistently reported back to his sending church in Antioch and acknowledged the central role of the Jerusalem church. This practice reinforced the unity and interdependence of the various Christian communities. Lastly, the strategic travel and communication underscore the theme of divine guidance and human partnership in the spread of the Gospel, demonstrating how the early church operated as a cohesive body under God's direction.
Exposition and Analysis
Key Word Analysis
This verb signifies "to come down" or "to descend," often used specifically for disembarking from a ship. In this context, it precisely describes Paul's arrival by sea at Caesarea, marking the completion of the maritime portion of his journey.
Meaning "to go up" or "to ascend," this word is a critical geographical indicator. In the biblical world, "going up" almost invariably referred to ascending to Jerusalem, due to its elevated position. This word, therefore, strongly implies Paul's unrecorded but expected visit to the Jerusalem church after landing in Caesarea.
Derived from a compound meaning "a calling out," this term refers to a popular meeting or, more specifically in the New Testament, a religious congregation or Christian community. Here, it denotes the assembly of believers in Jerusalem, emphasizing the communal and organized nature of early Christianity that Paul sought to connect with and report to.
Verse Breakdown
"And when he had landed at Caesarea"
This phrase marks Paul's disembarkation from his ship at Caesarea, a major port city on the coast of Judea. It signifies the end of a significant leg of his journey by sea, bringing him back to the land of Israel.
"and gone up"
This is a crucial, geographically specific idiom. While Jerusalem is not explicitly named, the act of "going up" from the coastal plain of Caesarea almost certainly refers to an ascent to Jerusalem, which is situated in the Judean hills at a much higher elevation. This implies a visit to the mother church there.
"and saluted the church"
This action indicates Paul's formal greeting and acknowledgment of the Christian community. Given the preceding "gone up," this "church" is understood to be the church in Jerusalem, where the apostles and elders resided. It highlights Paul's respect for the foundational church and his practice of reporting on his missionary endeavors.
"he went down to Antioch"
Following his visit to Jerusalem, Paul then descended (geographically) to Antioch in Syria. This was his home base, the church that had commissioned him for his missionary journeys. His return signifies the completion of his mission and a period of rest and reporting before future endeavors.
Literary Devices
The verse employs Implication as a key literary device, particularly in the phrase "gone up." Luke, the author of Acts, does not explicitly name Jerusalem, yet the geographical context and common biblical usage strongly imply a visit to the central church there. This narrative choice suggests that such a visit was so customary or expected that it did not require explicit mention. Furthermore, there is Geographical Symbolism in the movements described: "landing" (arrival), "going up" (to the spiritual center), and "going down" (to the sending base). These directional verbs not only describe physical travel but also subtly convey the hierarchical and relational dynamics within the early Christian movement. The verse also functions as a Narrative Transition, effectively closing the account of Paul's second missionary journey and setting the stage for his subsequent activities.
Theological and Thematic Connections
Acts 18:22, though brief, is rich in theological implications. It underscores the profound importance of the church as a unified body, even across vast geographical distances. Paul's actions demonstrate a deep commitment to accountability, not merely to human leaders, but to the divine commission given to the church. His reporting back to both the Jerusalem church (implied) and his sending church in Antioch signifies that ministry is not an individualistic pursuit but a communal endeavor, undergirded by shared vision and mutual support. This practice reinforces the idea that all Christian service flows from and returns to the gathered people of God, fostering transparency, encouragement, and strategic planning for the ongoing mission of the Gospel.
Reflection and Application
Acts 18:22 offers timeless principles for contemporary believers and ministries. Paul's diligent return to report and connect with the church highlights the enduring value of accountability. In an age that often prioritizes individual achievement, Paul's example reminds us that our service is part of a larger, interconnected body. We are called not only to "go out" and minister but also to "return" and share, allowing our experiences to enrich the community and to receive refreshment and renewed vision. This cyclical pattern of ministry, rest, and reporting is crucial for long-term effectiveness and spiritual health, preventing burnout and fostering a sense of shared ownership in the mission. Furthermore, Paul's commitment to both the Jerusalem church and his sending church in Antioch emphasizes the importance of maintaining strong ties with one's spiritual home and acknowledging the broader body of Christ.
Questions for Reflection
FAQ
Why is Jerusalem not explicitly mentioned in Acts 18:22, despite the strong implication?
Luke, the author of Acts, often uses concise language and assumes certain geographical and cultural understandings of his audience. The phrase "gone up" (ἀναβαίνω) was a common biblical idiom for ascending to Jerusalem, which is geographically situated at a higher elevation than Caesarea and the coastal plain. For a first-century reader, this phrase alone would have strongly implied a visit to Jerusalem. Luke's narrative style often focuses on the most significant or unique events, and Paul's brief, perhaps routine, visit to the Jerusalem church to report on his journey may have been considered a standard practice that didn't require explicit naming. This brief stop aligns with Paul's stated intention in Acts 18:21 to "keep this feast that cometh in Jerusalem" and underscores the continued significance of Jerusalem as the mother church, as seen in events like the Jerusalem Council in Acts 15.
What was the significance of Paul returning to Antioch after his missionary journey?
Antioch in Syria held immense significance for Paul and the early Christian movement. It was the primary sending church for Paul's missionary endeavors, as detailed in Acts 13:1-3, where he and Barnabas were commissioned. Returning to Antioch was not merely a geographical endpoint but a spiritual and strategic necessity. It served as Paul's "home base" – a place for rest, fellowship, and reporting. His return allowed him to share the successes, challenges, and lessons learned from his extensive travels, providing vital information and encouragement to the church that had sent him out. This practice reinforced the principle of accountability within the early church and allowed for collective reflection and planning for future ministry, demonstrating the vital partnership between missionaries and their sending congregations.
Christ-Centered Fulfillment
Acts 18:22, though detailing Paul's journey, subtly points to Christ in its emphasis on mission, accountability, and the church. Paul's diligent return to "salute the church" and report on his labors mirrors the ultimate mission and accountability of Christ Himself. Just as Paul was sent out by the church in Antioch, Christ was sent by the Father to accomplish His redemptive work on earth, a mission He perfectly fulfilled (e.g., John 17:4). Paul's commitment to the church, both in Jerusalem and Antioch, reflects Christ's profound love for His body, the church, for which He gave His life (e.g., Ephesians 5:25). The act of "saluting the church" foreshadows Christ's ongoing relationship with His people, as He is the Head of the Church, continually interceding for and building up His body (e.g., Colossians 1:18). Furthermore, Paul's cyclical pattern of being sent out, ministering, and returning to report can be seen as an earthly echo of Christ's Great Commission, where He sends His disciples into the world and promises His presence until the very end, ultimately gathering them to Himself (e.g., Matthew 28:19-20). Thus, Paul's journey is not just a historical account but a living illustration of Christ's ongoing work through His redeemed community.