Acts 18:6

KJV

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.

KJV (with Strong's)

And {G1161} when they opposed {G498} themselves {G846}, and {G2532} blasphemed {G987}, he shook {G1621} his raiment {G2440}, and said {G2036} unto {G4314} them {G846}, Your {G5216} blood {G129} be upon {G1909} your {G5216} own heads {G2776}; I {G1473} am clean {G2513}: from {G575} henceforth {G3568} I will go {G4198} unto {G1519} the Gentiles {G1484}.

Complete Jewish Bible

However when they set themselves against him and began hurling insults, he shook out his clothes and said to them, “Your blood be on your own heads! For my part, I am clean; from now on, I will go to the Goyim!”

Berean Standard Bible

But when they opposed and insulted him, he shook out his garments and told them, “Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles.”

American Standard Version

And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

Commentary

### 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](/acts/18-1 "Acts 18:1 - Paul Arrives in Corinth")). 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](/acts/18-4 "Acts 18:4 - Paul's Ministry in the Synagogue")). 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](/acts/18-5 "Acts 18:5 - Silas and Timothy Join Paul")). However, this intensified proclamation met with escalating resistance, culminating in the open opposition and blasphemy described in [Acts 18:6](/acts/18-6 "Acts 18:6 - Paul's Turning Point in Corinth"), 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](/acts/13-46 "Acts 13:46 - Paul Turns from Jews to Gentiles in Pisidian Antioch")) and Ephesus ([Acts 19:8-9](/acts/19-8-9 "Acts 19:8-9 - Paul's Ministry in Ephesus")).

* **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](/matthew/10-14 "Matthew 10:14 - Shake Off Dust")). 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](/joshua/2-19 "Joshua 2:19 - Rahab's Covenant"), [2 Samuel 1:16](/2_samuel/1-16 "2 Samuel 1:16 - David's Judgment on the Amalekite")).

* **Key Themes:** [Acts 18:6](/acts/18-6 "Acts 18:6 - Paul's Turning Point in Corinth") 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](/romans/1-16 "Romans 1:16 - The Gospel for Jew and Gentile")), 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](/acts/9-15 "Acts 9:15 - Paul's Commission to the Gentiles")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **opposed (Greek, _antitássomai'_):** From `G498`, meaning "to range oneself against, i.e. oppose." This word signifies a deliberate and organized resistance, not merely disagreement but active hostility and antagonism against Paul's message and, by extension, against Christ himself.
* **blasphemed (Greek, _blasphēméō'_):** From `G987`, meaning "to vilify; specially, to speak impiously." This goes beyond mere verbal abuse; it implies speaking evil against God or sacred things. In this context, it means they spoke contemptuously and irreverently against the Gospel message and Jesus Christ, whom Paul proclaimed as divine.
* **raiment (Greek, _himátion'_):** From `G2440`, referring to "a dress (inner or outer)." Paul's act of shaking his outer garment was a symbolic, public gesture, understood culturally as a dramatic expression of disassociation and protest, signifying that he was free from any responsibility for their actions or their consequences.
* **clean (Greek, _katharós'_):** From `G2513`, meaning "clean (literally or figuratively)." Paul's declaration "I am clean" asserts his blamelessness in the sight of God and man concerning their rejection. He had faithfully delivered the message, and their response was their own responsibility, freeing him from any culpability for their spiritual state.
* **Gentiles (Greek, _éthnos'_):** From `G1484`, meaning "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." This term highlights the non-Jewish peoples, emphasizing Paul's strategic redirection of his primary evangelistic efforts to those outside the traditional covenant community, in line with his apostolic calling.

#### Verse Breakdown
* **"And when they opposed themselves, and blasphemed":** This clause describes the escalating and aggressive rejection by a segment of the Jewish community in Corinth. "Opposed themselves" (or "resisted") indicates a deliberate, active stance against Paul's preaching, while "blasphemed" signifies not just verbal abuse against Paul but impious and contemptuous speech against the very truth of God and the name of Jesus Christ he proclaimed. Their opposition was a self-inflicted spiritual wound.
* **"he shook [his] raiment":** This is a powerful symbolic action. Paul dramatically shook his outer garment, a common Jewish gesture of protest and disassociation. It visually communicated his complete separation from their unbelief and his freedom from any responsibility for their chosen path of rejection. It was a public and emphatic act of renunciation.
* **"and said unto them, Your blood [be] upon your own heads;":** This is a solemn and weighty declaration, an idiom rooted in Old Testament legal and prophetic language. It signifies that the responsibility for their spiritual condemnation, their rejection of salvation, and any resulting divine judgment rests entirely upon themselves. Paul is declaring that he is not culpable for their fate; they are responsible for their own choices and their consequences.
* **"I [am] clean:":** This statement directly follows the symbolic act and the declaration of accountability. Paul asserts his blamelessness and faithfulness in delivering the Gospel message. He has fulfilled his duty, and their rejection does not implicate him in their guilt. He has discharged his commission fully.
* **"from henceforth I will go unto the Gentiles.":** This final clause marks a definitive and strategic turning point in Paul's ministry in Corinth. Having faithfully presented the Gospel to the Jews and faced persistent, blasphemous rejection, Paul announces his immediate and primary redirection of evangelistic effort. While he would always hold a burden for his own people, his focus in Corinth would now be predominantly on the non-Jewish population, where the Gospel found more receptive hearts. This was not an abandonment but a strategic shift to where God was opening doors.

#### 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.

* [Ezekiel 3:18-19](/ezekiel/3-18-19 "Ezekiel 3:18-19 - The Watchman's Responsibility")
* [Matthew 10:14](/matthew/10-14 "Matthew 10:14 - Jesus' Instruction to Shake Off Dust")
* [Romans 11:11-12](/romans/11-11-12 "Romans 11:11-12 - Israel's Rejection and Gentile Inclusion")

### 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
* **How do I balance persistent evangelism with discerning when to redirect my efforts in the face of strong opposition?**
* **In what ways might I be tempted to feel personally responsible for others' rejection of the Gospel, and how can Paul's example of being "clean" free me from that burden?**
* **What does it mean for someone's "blood to be upon their own heads" in a modern context, and how does this concept inform my understanding of accountability for spiritual choices?**

### 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](/romans/1-16 "Romans 1:16 - The Gospel for Jew and Gentile")), 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](/romans/9-1-5 "Romans 9:1-5 - Paul's Anguish for Israel")), and would still engage Jews in other contexts or when opportunities arose. His mission was to both Jew and Gentile ([Acts 9:15](/acts/9-15 "Acts 9:15 - Paul's Commission to the Gentiles")), 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](/luke/2-32 "Luke 2:32 - Simeon's Prophecy")), 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](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). 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](/2_timothy/4-1 "2 Timothy 4:1 - Christ the Judge")). 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](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission")), ultimately bringing glory to the Lamb who purchased people "from every tribe and language and people and nation" ([Revelation 5:9](/revelation/5-9 "Revelation 5:9 - The Lamb's Worthiness")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 33:4

Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.

2 Samuel 1:16

And David said unto him, Thy blood [be] upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.

Ezekiel 33:8

When I say unto the wicked, O wicked [man], thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity; but his blood will I require at thine hand.

Ezekiel 33:9

Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.

Ezekiel 18:13

Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.

Nehemiah 5:13

Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise.

Acts 13:51

But they shook off the dust of their feet against them, and came unto Iconium.