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Commentary on Acts 18 verses 1–6
We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum - It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,
I. Paul working for his living, Act 18:2, Act 18:3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus - under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, Co2 11:7, etc.; Th2 3:8, Th2 3:9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (Act 18:26), and he owns that they had been his helpers in Christ Jesus, Rom 16:3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, Act 18:2. Many of the Jews of the dispersion were seated in that country, as appears Pe1 1:1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Caesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer 12:9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people - assiduo tumultuantes; and that it was impulsore Christo - upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.
II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.
1.He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa 1:18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa 41:21. Paul was a rational as well as a scriptural preacher.
2.He persuaded them - epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat - He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.
3.He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (Act 18:5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (Co2 5:14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.
III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, Act 18:6.
1.Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev 13:5, Rev 13:6. To justify their infidelity, they broke out into downright blasphemy.
2.Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (Act 18:5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (Act 18:6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, Act 13:51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and Act 20:26, he plainly refers to Eze 33:8, Eze 33:9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would.
3.Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Mat 23:37), would have healed them (Jer 51:9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom 11:12, Rom 11:14.
“Your blood be on your own heads.” These words are obscure, but I think they mean this: Whoever does not believe in Christ, who is life, seems to kill himself by passing from life to death and shedding, as it were, his own blood through his self-inflicted death. Therefore he means that when you kill yourselves through disbelief, you receive the punishment of murder, so I am innocent. Following this train of thought it may be also said that he who kills himself is punished by God as a murderer. Similarly if a person is the reason why someone kills himself, he will be guilty in the same way.
What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, "It was need that the word should be spoken unto you," yet he darkly intimates it to them: "and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." For wherefore having left that house did he come to live hard by the synagogue? was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them--not teaches now, but testifies--"having shaken his garments," to terrify them not by word only but by action, "said unto them, Your blood be upon your own heads": he speaks the more vehemently as having already persuaded many. "I," says he, "am clean." Then we also are accountable for the blood of those entrusted to us, if we neglect them. "From this time forth I will go to the Gentiles." So that also when he says, "Henceforth let no man trouble me," he says it to terrify. For not so much did the punishment terrify, as this stung them.
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SUMMARY
Acts 18:6 marks a dramatic and pivotal moment in Paul's ministry in Corinth, where, confronted with vehement opposition and blasphemy from a segment of the Jewish community, he publicly absolved himself of responsibility for their rejection of the Gospel. This declaration, accompanied by a symbolic gesture, signals a decisive strategic shift in his evangelistic efforts within the city, turning his primary focus from the synagogue to the Gentile population, thereby accelerating the fulfillment of God's broader redemptive plan.
CONTEXT
Literary Context: This verse is the climax of Paul's initial ministry phase in Corinth, following his arrival from Athens (Acts 18:1). True to his established pattern, Paul first engaged the Jewish community in the synagogue, reasoning with both Jews and Greeks every Sabbath, proclaiming Jesus as the Messiah (Acts 18:4). The arrival of Silas and Timothy from Macedonia further encouraged Paul, enabling him to devote himself fully to the word, testifying to the Jews that Jesus was the Christ (Acts 18:5). However, this intensified proclamation met with escalating resistance, culminating in the open opposition and blasphemy described in Acts 18:6, which precipitates Paul's declaration and strategic redirection. This pattern of initial synagogue ministry followed by rejection and a turn to the Gentiles is a recurring motif throughout the Book of Acts, notably seen in places like Pisidian Antioch (Acts 13:46) and Ephesus (Acts 19:8-9).
Historical & Cultural Context: Corinth was a bustling, strategically important Roman provincial capital, a major port city situated on an Isthmus connecting mainland Greece to the Peloponnese. Its commercial success fostered a diverse, cosmopolitan, and often morally lax environment, making it a challenging but significant mission field. Paul's practice of beginning in the synagogue was culturally customary, providing access to a monotheistic audience familiar with the Old Testament prophecies that pointed to Christ. The act of "shaking his raiment" was a widely understood Jewish gesture of protest and disassociation, signifying a complete break from those who had rejected his message. It was a public declaration of innocence regarding their fate, echoing similar symbolic actions in the Old Testament and Jesus' own instructions to His disciples regarding unresponsive towns (Matthew 10:14). The idiom "Your blood be upon your own heads" is a powerful expression rooted in Old Testament legal and prophetic language, signifying self-inflicted guilt and accountability for one's own demise or condemnation (Joshua 2:19, 2 Samuel 1:16).
Key Themes: Acts 18:6 powerfully illustrates several key themes central to the Book of Acts and Pauline theology. Firstly, it highlights the sovereignty of God in the spread of the Gospel despite human resistance. While opposition arises, God's plan for salvation continues to unfold, often redirecting the evangelistic effort to new, more receptive audiences. Secondly, it underscores the theme of human accountability and responsibility for one's response to divine truth. The Jews' "opposing themselves" and "blaspheming" demonstrate a willful rejection, for which Paul declares they bear full responsibility. Thirdly, the verse exemplifies the strategic methodology of apostolic ministry, which, while prioritizing "the Jew first" (Romans 1:16), was ultimately flexible and responsive to divine leading, shifting focus to the Gentiles when Jewish communities proved consistently resistant. This reflects the broader theme of the inclusion of the Gentiles into God's covenant people, a central tenet of Paul's commission (Acts 9:15).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 18:6 is rich with Symbolism and Idiom. The act of "shaking his raiment" is a highly symbolic gesture, universally understood in that cultural context as a public declaration of disassociation and freedom from responsibility. It visually underscores Paul's verbal declaration of being "clean." The phrase "Your blood be upon your own heads" is a powerful idiom originating from Old Testament legal and prophetic contexts, signifying self-inflicted guilt and accountability for one's own destruction or spiritual condemnation. It emphasizes the principle of personal responsibility before God. Furthermore, the narrative employs Dramatic Irony as the very opposition intended to thwart the Gospel's spread inadvertently becomes the catalyst for its wider dissemination among the Gentiles, showcasing God's ability to use human resistance to further His divine purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 18:6 profoundly illustrates the theological tension between divine sovereignty and human responsibility in salvation. While God's plan for the spread of the Gospel is unwavering, individuals are held accountable for their response to His truth. Paul's declaration of being "clean" underscores the principle that the messenger is responsible for faithful proclamation, but the hearer is responsible for reception or rejection. This moment also highlights the dynamic nature of apostolic ministry, demonstrating a strategic flexibility guided by the Spirit, turning to new fields when doors close, ensuring the Gospel's continued advance. It reaffirms God's universal redemptive purpose, extending salvation beyond ethnic boundaries to all who believe.
REFLECTION AND APPLICATION
Acts 18:6 offers profound lessons for contemporary believers, particularly in the realm of evangelism and navigating rejection. It calls us to a posture of faithful and bold proclamation of the Gospel, irrespective of the anticipated response. Our primary responsibility is to clearly articulate God's truth, but we must also recognize and respect the agency of individuals to accept or reject that truth. Paul's decisive action reminds us that while we are to persist in sharing, there comes a point where continued engagement with those who actively and blasphemously oppose the message may be less fruitful than redirecting efforts to more receptive audiences. This requires spiritual discernment and a willingness to adapt our methods without compromising the message. Ultimately, the verse encourages us to find peace in our own faithfulness, knowing that the ultimate responsibility for salvation lies with the hearer, and to trust God to open new doors for the Gospel when others close.
Questions for Reflection
FAQ
Did Paul completely abandon evangelism to the Jews after this declaration?
Answer: No, Paul did not completely abandon evangelism to the Jews, but Acts 18:6 marks a significant strategic shift in his immediate and primary focus within Corinth. While Paul consistently prioritized sharing the Gospel with his Jewish brethren first (Romans 1:16), repeated and blasphemous rejection in the synagogue often led him to redirect his efforts to the Gentiles in specific localities. This was not an abandonment of his people but a recognition of where God was opening doors and where the Gospel was finding receptive hearts. Paul continued to hold a deep burden for the salvation of Israel, as evidenced by his later writings (Romans 9:1-5), and would still engage Jews in other contexts or when opportunities arose. His mission was to both Jew and Gentile (Acts 9:15), and this verse highlights a tactical adaptation to fulfill that broader commission.
CHRIST-CENTERED FULFILLMENT
Acts 18:6, though a narrative of human resistance and apostolic redirection, finds its ultimate Christ-centered fulfillment in the universal scope of God's redemptive plan, accomplished through Jesus Christ. The very opposition Paul faced, leading him to turn to the Gentiles, foreshadows and accelerates the prophetic reality that salvation would extend beyond Israel to all nations, as promised in the Old Testament and perfectly embodied in Christ. Jesus Himself is the "light for revelation to the Gentiles" (Luke 2:32), and His death on the cross broke down the dividing wall of hostility between Jew and Gentile, creating "one new humanity in place of the two" (Ephesians 2:14-16). Paul's declaration of being "clean" echoes Christ's own blamelessness in His perfect obedience, even unto death, and His ultimate vindication. The "blood upon their own heads" serves as a stark reminder of humanity's accountability before the righteous judgment of Christ, who will judge both the living and the dead (2 Timothy 4:1). Thus, Paul's strategic shift in Corinth, driven by rejection, becomes a powerful illustration of the Gospel's unstoppable advance, fulfilling Christ's Great Commission to make disciples of all nations (Matthew 28:19-20), ultimately bringing glory to the Lamb who purchased people "from every tribe and language and people and nation" (Revelation 5:9).