TRV
Translation
King James Version
¶ And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
Complete Jewish Bible
So he left them and went into the home of a “God-fearer” named Titius Justus, whose house was right next door to the synagogue.
Berean Standard Bible
So Paul left the synagogue and went next door to the house of Titus Justus, a worshiper of God.
American Standard Version
And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.
World English Bible Messianic
He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.
Geneva Bible (1599)
So he departed thence, and entred into a certaine mans house, named Iustus, a worshipper of God, whose house ioyned hard to the Synagogue.
Young's Literal Translation
And having departed thence, he went to the house of a certain one, by name Justus, a worshipper of God, whose house was adjoining the synagogue,
See on the biblical-era map
In the KJVVerse 27,565 of 31,102
Study This Verse
Commentary on Acts 18 verses 7–11
7 ¶ And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
11 And he continued there a year and six months, teaching the word of God among them.
Here we are told,
I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house (Luk 10:7), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, Act 18:7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God's ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man's house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done.
II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, Act 18:8. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, Co1 1:14. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, Co1 6:11, such were some of you), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians.
III. That Paul was encouraged by a vision to go on with his work at Corinth (Act 18:9): The Lord Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: "Be not afraid of the Jews; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not thy peace; let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking" (if I may so say); "do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ." 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: "Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following." The same promise that ratified the general commission (Mat 28:19, Mat 28:20), Lo I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: "No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution." He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, Act 18:12), but, "No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi." Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Psa 66:10-12. Or we may take it more generally: "No man shall set on thee, tou kakōsai se - to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee," Psa 23:4; Isa 41:10. 4. He gave him a prospect of success: "For I have much people in this city. Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul." Laos esti moi polus - There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. "I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;" whom he did predestinate, those he called. In this city, though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people.
IV. That upon this encouragement he made a long stay there (Act 18:11): He continued at Corinth a year and six months, not to take his ease, but to follow his work, teaching the word of God among them; and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ. Let Christ's ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God, and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–11. Public domain.
Copy as
John ChrysostomAD 407
Homily on Acts 39
"And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." See how having again said, "Henceforth"--for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. "And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue," and there abode, by this wishing to persuade them that he was in earnest to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this.
BedeAD 735
Retractions on Acts
And departing from there, he entered the house of a certain man named Titus Justus. The name Justus is also written in Greek, because either this name was proper to the man, or he was surnamed this way by the Romans who knew him due to his merit of justice. However, it should not be thought that this is Titus, the disciple of the Apostle Paul, to whom he himself wrote an Epistle and appointed him bishop of the Cretans. For that Titus was with him much earlier, when he came from Antioch to Jerusalem concerning the question of circumcision, with Barnabas still accompanying him. For the same Paul says to the Galatians: Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me, and I communicated with them concerning the Gospel which I preach among the Gentiles. For he communicated with them about the Gospel he was preaching, diligently inquiring in the council of the apostles whether he was correct in preaching that the Gentiles could attain salvation through the baptism of faith without circumcision; not that he himself had any doubt about this matter, but that the minds of those who were doubting might be confirmed by the authority of the apostolic council.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Acts 18:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Acts 18:7 marks a crucial strategic pivot in the Apostle Paul's ministry in Corinth, as he shifts his primary base of operations from the Jewish synagogue, following significant opposition, to the private home of a Gentile "God-fearer" named Justus. This move not only provided a new, more receptive venue for the Gospel but also symbolized the burgeoning expansion of Christianity beyond its Jewish origins, particularly among Gentiles who were already acquainted with monotheism and Jewish ethical teachings.
CONTEXT
Literary Context: This verse immediately follows a dramatic declaration by Paul in Acts 18:6, where, in response to persistent blasphemy and opposition from the synagogue Jews, 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." Acts 18:7 is the direct and immediate practical outworking of this pronouncement. It signifies not a complete abandonment of the Jewish people—as Paul would continue to engage with Jews in other contexts and even in Corinth (e.g., Crispus, the synagogue ruler, converts in Acts 18:8)—but a decisive shift in his primary evangelistic focus and base of operations within Corinth. This move sets the stage for the extensive and fruitful ministry Paul would conduct in Corinth, as detailed in the subsequent verses of Acts 18 and reflected in his later epistles to the Corinthians.
Historical & Cultural Context: Corinth was a major Roman provincial capital, a bustling port city renowned for its commerce, diverse population, and notorious immorality. As a strategic crossroads, it attracted people from across the Roman Empire, including a significant Jewish diaspora community, which maintained a synagogue. Within this multicultural milieu, there existed a group known as "God-fearers" (Latin: metuentes Deum or sebomenoi ton Theon), Gentiles who were drawn to Jewish monotheism, ethical standards, and perhaps even some Jewish practices (like Sabbath observance or dietary laws) but had not undergone full conversion, such as circumcision. These individuals, like Justus, were often present in synagogue services and represented a fertile ground for the early Christian message. They were already familiar with the Old Testament scriptures and the concept of one true God, making the transition to faith in Jesus as the Messiah more accessible than for pagan Gentiles. Paul's strategic move to a God-fearer's house, especially one adjacent to the synagogue, highlights the importance of this group in the early church's expansion.
Key Themes: Acts 18:7 contributes to several overarching themes in the book of Acts and Paul's ministry. Firstly, it underscores the adaptability and strategic flexibility of apostolic mission. Paul, guided by the Holy Spirit, was willing to change his methods and location when faced with entrenched opposition, demonstrating that the Gospel must find new avenues when traditional ones close. Secondly, it powerfully illustrates God's sovereignty and providence in opening new doors for the Gospel, even in the face of human rejection. The immediate provision of Justus's house as a new center for ministry shows God's faithfulness to His mission. Thirdly, the verse highlights the inclusion of Gentiles into the nascent Christian community, particularly through the significant role of "God-fearers." Justus's receptivity foreshadows the broader Gentile ingathering that characterizes the expansion of the early church, emphasizing that God's salvation is for all people, not just one ethnic group, as seen throughout Acts. This aligns with the vision of the early church to spread the message of Christ to the "ends of the earth" (Acts 1:8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Juxtaposition and Symbolism. The sharp juxtaposition between Paul's departure from the synagogue and his immediate entry into Justus's house highlights the decisive nature of his strategic shift. This contrast emphasizes the closing of one door (due to Jewish opposition) and the immediate opening of another (through Gentile receptivity). Furthermore, the detail that Justus's house "joined hard to the synagogue" is rich in symbolism. It visually represents the Gospel's transition from an exclusive focus within Judaism to an inclusive outreach that, while departing from the synagogue's official embrace, remained physically and spiritually proximate to it. This proximity symbolizes the ongoing availability of salvation to the Jewish people, even as the primary locus of evangelism shifts to the Gentiles. It also subtly suggests that the new Christian community, though distinct, emerged directly from the spiritual heritage and existing monotheistic framework of Judaism, rather than being entirely separate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 18:7 powerfully illustrates the dynamic and Spirit-led nature of early Christian missions, demonstrating God's unwavering commitment to extending His salvation to all peoples, regardless of their ethnic or religious background. Paul's strategic pivot underscores the theological principle that while the Gospel is first for the Jew, it is also for the Gentile (Romans 1:16). The receptivity of "God-fearers" like Justus was instrumental in the early church's growth, serving as a crucial bridge for the Gospel to penetrate the broader pagan world. This verse exemplifies how divine providence often opens new, unexpected doors for ministry when others close, ensuring the unstoppable advance of God's kingdom. It highlights the universal scope of God's redemptive plan, which transcends cultural and religious barriers to gather a people for Himself from every nation.
REFLECTION AND APPLICATION
Acts 18:7 offers profound lessons for believers today concerning adaptability, discernment, and the universal call to mission. Paul's willingness to pivot his strategy when faced with rejection reminds us that effective ministry often requires flexibility and a readiness to follow where God is opening doors, rather than rigidly adhering to preconceived plans. We are called to discern receptive hearts and environments, understanding that God is always at work preparing people to hear His message. The example of Justus, a "God-fearer," challenges us to recognize and value those who may be on the fringes of traditional religious structures but possess a spiritual hunger or moral uprightness, as they may be particularly open to the Gospel. Furthermore, the proximity of Justus's house to the synagogue encourages us to consider how we can reach those "next door" to existing communities, whether geographically or spiritually, bridging gaps and extending invitations to those seeking truth. Ultimately, this verse inspires us to participate actively in God's ongoing mission to reach all people, trusting in His providence to guide our efforts and open pathways for the Gospel to flourish in unexpected places.
Questions for Reflection
FAQ
What is a "God-fearer" and why were they important for early Christian missions?
Answer: A "God-fearer" (Greek: sebomenos ton Theon) was a Gentile who, while not fully converting to Judaism (e.g., undergoing circumcision or strictly adhering to all Mosaic laws), was attracted to Jewish monotheism, ethical teachings, and often attended synagogue services. They revered the God of Israel and often lived by a higher moral standard than many pagans. They were incredibly important for early Christian missions because they already had a foundational understanding of the Old Testament, the concept of one true God, and a moral framework. This made them a receptive audience for the Gospel of Jesus Christ, as they were already seeking spiritual truth and were familiar with the prophecies concerning the Messiah. Figures like Cornelius in Acts 10 are prime examples of God-fearers who became early Gentile converts.
Why was Paul's move from the synagogue to Justus's house significant?
Answer: Paul's move was highly significant for several reasons. Firstly, it marked a strategic pivot in his evangelistic approach in Corinth, moving from a primary focus on the Jewish community (who had largely rejected his message) to a more direct and sustained outreach to Gentiles. Secondly, it provided a new, more receptive base of operations for his ministry, allowing him to continue teaching and preaching without the constant harassment he faced in the synagogue. Thirdly, the fact that Justus was a "God-fearer" symbolized the expanding reach of the Gospel beyond Jewish exclusivity, demonstrating that God was calling people from all backgrounds. Finally, the house's proximity to the synagogue (it "joined hard to the synagogue") symbolically underscored that the Gospel was still available to the Jewish people, even as its primary locus of activity shifted. This move was a practical implementation of Paul's declaration in Acts 18:6 that he would now turn to the Gentiles.
Did Paul completely abandon the Jews after this declaration?
Answer: No, Paul did not completely abandon the Jews. While his declaration in Acts 18:6 and subsequent move to Justus's house marked a strategic shift in his primary focus in Corinth, it did not mean a total cessation of ministry to Jewish people. The very next verse, Acts 18:8, records that Crispus, the chief ruler of the synagogue, believed in the Lord with all his house, and many Corinthians (both Jews and Gentiles) heard, believed, and were baptized. Paul's ministry often involved engaging with Jews first, and even when facing rejection, he maintained a deep burden for his own people, as expressed in Romans 9:1-5. His "turning to the Gentiles" was more about prioritizing where the Spirit was opening doors and where receptivity was found, rather than an absolute abandonment of one group for another.
CHRIST-CENTERED FULFILLMENT
Acts 18:7, though seemingly a simple narrative detail, profoundly illustrates the Christ-centered fulfillment of God's redemptive plan. Paul's strategic shift from the synagogue to Justus's house is a tangible demonstration of the breaking down of the "dividing wall of hostility" that Christ accomplished through His cross (Ephesians 2:14-16). Jesus Himself declared that He came "to seek and to save the lost" (Luke 19:10), and His Great Commission commanded His followers to "make disciples of all nations" (Matthew 28:19). Paul, as Christ's chosen instrument to the Gentiles (Acts 9:15), embodies this universal scope of salvation. The move to Justus, a Gentile "God-fearer," signifies that the new covenant in Christ is not confined to ethnic or religious boundaries but extends to all who believe, fulfilling ancient prophecies that the Messiah would be "a light for the Gentiles" (Isaiah 49:6). In Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Thus, Acts 18:7 is a vivid snapshot of the kingdom of God expanding, through Christ's power, to embrace all who would come to Him, establishing a new community centered on His saving work.