Paul at Corinth (Acts 18:1-22) -- 11/18/07 (The Lord's Church)

Sunday, November 18, 2007

PAUL IN CORINTH
Acts 18:1-22

I. Paul Introduced to Aquila and Priscilla (1-3)

1. After these things Paul departed from Athens, and came to Corinth;

Like Athens, Corinth was a major city of the area we know today as Greece. That is about the only thing that Athens and Corinth had in common. You will remember that Athens had a great reputation in the fields of architecture, philosophy, and politics. Many great names of history are associated with Athens. As we mentioned last week, Paul wasn’t physically persecuted in Athens, but he was subjected to a not-too-subtle intellectual intimidation. So what would he find in Corinth?

Corinth was no small town. Estimates vary, but an estimated population of 200,000 free men and a half million slaves is probably not far off. Its size can be attributed to the fact that it was located in a very strategic position, on the north/south trade route by land and the east/west trade route by sea. Corinth was situated on a narrow strip of land between the Adriatic and Aegean Seas. Sailors avoided going around the southern tip of Achaia (Greece) because of the bad weather and the distance involved. They much preferred to land at Corinth’s port city of Cenchrea and drag their ship across the narrow strip of land on a track that had been designed for that purpose. Even the larger ships sometimes unloaded their cargo, carried it across, and put it on another ship.

Corinth was also important politically. It was an ancient city and by 750 B.C. it was the wealthiest city in Greece and was a political, commercial, and naval rival of Athens. But in 146 B.C., the Romans leveled it to the ground because of an anti-Roman revolt staged there. Exactly 100 years later, Julius Caesar rebuilt Corinth and only 20 years later it became the capital of the Roman province of Achaia. It soon recovered its former importance.

Let’s pause for just a moment to consider that designation “Achaia.” This region is mentioned by name 11 times in the New Testament. Another similar name we have run across is “Macedonia,” which is mentioned by name 26 times in the New Testament. Let’s look at them on the map. Together they made up basically what we know today as Greece. Madedonia was the northern part and in it were the cities of Philippi, Thessalonica, and Berea. Achaia was the southern region and it boasted of Athens and Corinth. Both Macedonia and Achaia were Roman provinces (similar to our states). As we mentioned, Corinth was the capital of Achaia. It was also a Roman colony.

And what was the city like? What could we say about its character? The difference between Corinth and Athens was the difference between night and day. Athens was sophisticated and cultured, boasting of men who upheld high moral standards. Corinth had a reputation for drunkenness and sexual immorality. It was generally considered to be the foulest city of the ancient world. “To live like a Corinthian” became a popular expression for living a loose life. And the term “Corinthian girl” was synonymous with prostitute. Even its religion was full of immorality. The primary worship there was given to Aprodite, the goddess of love. In her temple were a thousand young women who served as priestesses; in reality, they were religious prostitutes.

2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

This is our first introduction to Aquila and Priscilla, who had come to Corinth from Rome. Luke gives us a little note to explain why they left Rome. It was because the Emperor Claudius commanded that all Jews leave the city. Secular historians also speak of this event. Suetonius writes: “As the Jews were indulging in constant riots at the instigation of Chrestus, he banished them from Rome” (quote found in Bruce, The Book of the Acts, p. 368). The trouble that occurred in Rome was likely due to the introduction in the synagogues of the idea that Jesus of Nazareth was the Messiah. This “Chrestus” was most probably a reference to Jesus, whom they were calling “Christ.” Writing years after the event, Suetonius likely confused the issue, “wrongly imagining” that Jesus Himself was in Rome stirring up the trouble. Often the Romans did not distinguish the Jews from the Christians, viewing Christianity as just another sect of Judaism. At any rate, Aquila and Priscilla were casualties of Claudius’ command to cleanse Rome of Jews.

It seems that Paul was first attracted to this couple because they shared a common trade, that of making tents. Not only did they share a common trade, but they also shared a common Jewish heritage. Even more importantly. they shared the life of Jesus. We are not told when or how Aquila and Priscilla became Christians, but their later role in Ephesus makes it clear that they were indeed believers in the Son of God. Luke tells us that Paul stayed with them in their house and worked with them.

II. Paul Preaching the Gospel in Corinth (4-11)

4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

Being such a large city and a city of commerce, it is not surprising that we find a Jewish population in Corinth. And wherever there were Jews, there was at least one synagogue. And wherever Paul found a city with a synagogue, that synagogue was his first preaching point. It was no different in Corinth. We are told that Paul “reasoned in the synagogue every sabbath.” He not only reasoned with them, but he “persuaded the Jews and the Greeks.”

5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.

There is a great deal of question about the exact interpretation of this verse. Was it that Silas and Timothy found Paul being pressed in the Spirit and testifying to the Jews that Jesus was Christ? Or, was their coming the catalyst for Paul beginning to earnestly testify to the Jews? If so, what was it about their coming that changed things? There is also a difference in the Greek texts. All the more modern translations I have found accept the reading “word” instead of “spirit.” As a result, most take it to mean that Paul was utterly consumed in preaching the Word. And many believe it was because Silas and Timothy brought a love offering from Macedonia (see II Cor. 11:9), freeing Paul for a while to devote more time to preaching and less to tentmaking.

The simple fact is that we are not given the kind of details that would answer all of these questions. Perhaps Paul was greatly encouraged by the presence of Silas and Timothy. Could it be that such encouragement renewed his holy enthusiasm and fervor in sharing the gospel? At first, we want to say, “No, Paul didn’t need that kind of encouragement. He always preached the word in season and out of season.” But if we aren’t careful, we will forget that Paul was a man and subject to the same things we are subject to. Surely the man who spoke so much about the importance of the body needed the encouragement of his brothers in the Lord.

There can be no question that Paul was glad to see Silas and Timothy. You will remember that Paul left Berea in such haste that Silas and Timothy were not able to go with him. We don’t know how long it has been since he has seen them. He ministered in Athens alone, without their aid. No doubt, Paul gathered enough attention in Athens that they had little trouble finding out he had been there and had already left town. We might ask, “How would they be able to find Paul in a city as large as Corinth?” It seems to me that all they had to do was go to the synagogue, knowing Paul’s predictable strategy of evangelism.

6. And when they opposed themselves [them], 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.

We have seen this pattern before. At first, the Jews in the synagogue were receptive to his message. But as time passed, some of them (the majority, it seems) began to resist the message he preached. In this case, we are told that they “blasphemed.” This blasphemy is most likely a reference to what they were saying about the Jesus Paul proclaimed as the Messiah. Such strong language helps to explain the rather extreme response of Paul at this point, for we are told that he shook off his clothing and said to them, “Your blood be upon your own heads…” Later, when speaking to the leaders of the Ephesian church, Paul would say, "Wherefore I take you to record this day, that I am pure from the blood of all men. 27. For I have not shunned to declare unto you all the counsel of God" (Acts 20:26-27). Paul was simply saying that he could not be held responsible for their rejection of the gospel. He had faithfully proclaimed Jesus as the Messiah, and they had only insulted Him.

So what would Paul do from here? The synagogue had been his arena for preaching, but now he was cutting himself off from the synagogue. Paul didn’t leave them or us in suspense. He said, “From now on I will go (and preach) to the Gentiles.” As we read this, it brings back the scene at Pisidian Antioch. Let me refresh our memory by reading from Acts 13:45-47…
But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.

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.

When Paul left the synagogue, he went into the house of Justus, a man who worshipped God and who lived next to the synagogue. I take this to mean that Justus was one who believed on Jesus as the Messiah and who was eager to further the gospel message. While we are not specifically told that he was a Christian, it is very doubtful he would have risked his neck, if he were not. It also seems that this was Paul’s new preaching point, for Paul didn’t need a place to stay, as he was staying with Aquila and Priscilla. The context indicates that what is in view here is a place of ministry. And apparently the ministry in Justus’ house was effective, because now we read that the chief ruler of the synagogue believed on the Lord with all his house. When Paul turned from the Jews, here was one leading Jew who was seriously pondering the message of the gospel. Add to that many of the Corinthians, who when they heard, believed and were baptized.

When we are told that Crispus believed on the Lord with all his house, we should note that the language is identical to that which described the Philippian jailer in Acts 16. There we emphasized that his whole house was not saved because of his faith, but rather in the same way that he believed, so his whole house believed. By the way, Crispus is mentioned by Paul when he later writes to these Corinthians. I Cor. 1:14, “I thank God that I baptized none of you, but Crispus and Gaius.” There is no reason to believe that this is not the same Crispus that Luke describes here.

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.

When Luke says that many of the Corinthians believed, he does not tell us whether the “many” were mostly Jews or Gentiles. At first, we would conclude that they were Gentiles, because Paul just left the synagogue and turned to the Gentiles. However, even after that, we have the record of Crispus and his whole house being converted. Crispus and his family may not have been the only Jews to follow Jesus. Perhaps Paul’s decisive action to leave the synagogue forced a number of on-the-fence Jews to choose where their allegiance was.

We see the seeds of division here. We read earlier about how Paul turned away from the synagogue in Antioch and began to preach to the Gentiles. Later, those Jews from Antioch would travel all the way to Lystra to turn the people there against Paul. Perhaps Paul wondered if the same thing would happen here. Don’t forget that the gospel of Jesus Christ has always been divisive, and it always will be. We often refer to that wonderful statement of Jesus in John 7:37-38, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." But don’t forget how the people responded… (John 7:40-43)
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42. Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43. So there was a division among the people because of him.
Paul encountered this division very often in his ministry. It was that kind of division that caused him to leave many of the cities where he had a ministry.

With that in mind, the Lord came to Paul in a vision and spoke to him very specifically. If we aren’t careful, we can’t get the idea that Paul was some kind of superhuman missionary who never had any internal difficulties. Of course, Paul would never have any fear. But listen to the first thing the Lord Jesus says to him, “Be not afraid.” Paul was not above being attacked by fear. The New American Standard, which specializes in bringing out the fine details of the Greek tenses, translates it: “Do not be afraid any longer…).” Nor was he immune to letting such fear affect his message. That is surely why the Lord said, “But speak, and hold not your peace.” Again, Paul was a man just like the rest of us. He was tempted. He did the will of God, only as he trusted Him, abiding in the Lord Jesus. Listen to the words of comfort that he received from his Lord: “For I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.” Literally, “No one shall put upon you to do you evil.” They might oppose Paul, but the Lord would not allow them to harm him.

I think of the words of the song “How Firm a Foundation…”
When through the deep waters I cause thee to go,
The rivers of sorrow shall not overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee thy deepest distress.

The Lord does not chastise Paul for leaving Philippi, or Thessalonica, or Berea, or Athens. For the most part, Paul left those places in the face of danger. But now He has a direct word which Paul must hear. Had the Lord wanted him to remain in those other places, He most likely would have let him know, even as He does now. To the best of Paul’s knowledge, he was following the leading of the Spirit. But now, just as the Spirit had turned him away from preaching in Asia and from entering Bithynia, now the Lord Jesus Himself urges Paul to remain in Corinth and continue to preach the good news there.

We think, “Wow! I wish the Lord would speak to me like that. I wish He would tell me which job to take, which house to buy, what city to live in, etc. Why doesn’t the Lord speak to me like that?” I don’t have all the answers to that question, but I must remind us that this was an issue of the ministry of the gospel. There is no doubt that God is capable of giving guidance in the most minute details of life, but I expect Him to be more concerned about the issues of eternal consequence than where he wants me to live. Jesus’ message to Paul had to do very directly with the preaching of the gospel of Jesus Christ. Whether or not he continued to preach in Corinth would have great consequences for many people involved, as we see from the end of verse 10, “For I have much people in this city.”

We are not given the specifics of what the Lord meant by, “I have much people in this city.” Was he saying that there were already many who had responded to the gospel? Or, was He saying that He had already marked out many would still respond to the gospel, as Paul continued to preach? While many had already responded, I think the Lord was including those who would yet believe in the future. Remember the note in Acts 2:47, “And the Lord added to the church daily such as should be saved.”

11. And he continued there a year and six months, teaching the word of God among them.

Was this a year and six months over all? Or, was this a year and six months from this time forward? In other words, does the 18 months include the time he had already spent at Corinth? To me, it seems best to understand it as 18 months from this time forward. Perhaps his complete stay in Corinth was somewhere around two years. Whether the entire stay was 18 months or more in the neighborhood of two years, we see that this was a long stay. There is only one place where Paul stayed longer. Do you know where that was? Yes, at Ephesus, on the third missionary journey.

The Lord was true to His promise, and Paul was obedient to what Jesus told him to do. He stayed, and the Lord was with him.

III. Paul Before Gallio (12-17)

12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13. Saying, This fellow persuadeth men to worship God contrary to the law. 13. Saying, This fellow persuadeth men to worship God contrary to the law.

While the Lord assured Paul that he would not suffer harm while he was in Corinth, that doesn’t mean that no attempt was made to stop Paul’s preaching. In verses 12-17 we read of one such attempt.

During this time, Gallio was the deputy (proconsul) of Achaia, which was a Roman province. It was normal that he would live in the capital, which was, of course, Corinth. During his term, the Jews rose up against Paul. Notice that they were “of one accord,” the term that is used so often in Acts to speak of the unity of the Christian family. This united opposition brought Paul to the official place of judgment before Gallio. They didn’t bring him to local rulers of the city, but to the Roman governor. This was very important, because the ruling of a Roman governor would likely be followed by the governors of other provinces. In other words, his ruling would set a precedent.

And what was the charge? “This fellow persuadeth men to worship God contrary to the law.” They were not talking about the Jewish law, but about Roman law. They were accusing Paul of preaching an illegal religion. Judaism was a legal religion within the Roman Empire, but these Jews refused to recognize the gospel Paul preached as having anything to do with the faith of their ancestors. They argued that this “new religion” which Paul preached was not a recognized religion in the Empire. Therefore, Paul must be dealt with as a troublemaker and his teachings banned.

Is not this the way the religious leaders dealt with Jesus when He was before Pilate? Luke 23:2, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." They presented a lie and then a half truth. Jesus did not forbid giving tribute to Caesar, but He taught the very opposite. And while Jesus did indeed claim to be a King, the Jews knew full well that He did not claim to be a king in the normal sense of the word, for He clearly taught that His kingdom was not of this world.

14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16. And he drave them from the judgment seat.

Paul was all ready to speak. It would be interesting to know what he was going to say, but he never got a chance. Gallio, the governor, spoke first. Notice what he says. “If your charges dealt with true wrongdoing or some specific crime, I would be willing to listen to you Jews. But if it is a matter of your words and names and your Jewish law, you take care of it. I am not going to lower myself to deal with such matters.” Gallio wasn’t a Jew. He had little knowledge of their disputes. His response indicates that he considered Paul’s teachings as just another Jewish sect. He lumped him in with all the other Jewish teachers. And then he drove them away.

If Paul had been able to respond, I think he would have made it clear that what he taught was not a new religion, but rather the fulfillment of the Jewish scriptures. However, it is questionable whether Gallio would have listened to him. The Lord had better plans. Without Paul having to say a word, Gallio was convinced that Paul was just another Jewish teacher. While that wasn’t the truth, it had the same effect. Paul was in no trouble with the Roman governor. As a matter of fact, Gallio basically gave Paul permission to continue his preaching in the Roman provinces. Though his teaching upset the Jews, Gallio declared that the Jewish opposition to Paul’s message had no place before Roman law.

17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

Now a new character enters the picture. His name is Sosthenes, and he is the ruler of the synagogue. But wait a minute, earlier we were introduced to Crispus, as the chief ruler of the synagogue. Apparently, Sosthenes took over the position that was vacated by Crispus, when he became a follower of Jesus. Bear in mind that this incident took place some time during the 18 months that Paul was in Corinth. It was likely quite some time after the conversion of Crispus.

Notice that it was all the Greeks who took Sosthenes and beat him right there before the judgment seat. Why did they do such a thing? This is an indication of the anti-Jewish feeling among the people. We have talked about this many times before. There was great hostility between Jews and Gentiles. Apparently the Greeks in the city, who were witnessing all of these things, saw this as an opportunity to vent some of their hostility. Gallio’s curt dismissal of Paul’s Jewish accusers likely convinced them that he wouldn’t care. And they were right, for we read, “And Gallio cared for none of those things.” He turned his head the other way, while they beat this highly-respected Jewish man.

IV. Paul’s Departure from Corinth (18-22)

18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

Again, we have a rather inexact term used to designate the remainder of Paul’s stay in Corinth. It is likely that the favorable ruling by Gallio allowed Paul to continue his ministry there for a few more months. This time there is no indication that Paul was forced, or even asked, to leave Corinth. He must have sensed that it was time to move on. As we will see, he had an appointment back in Jerusalem.

So Paul, along with Priscilla and Aquila, sailed for Syria. Syria was north of Israel and Paul’s home base Antioch was in Syria. We are not told why Priscilla and Aquila went with Paul. Perhaps it had to do with their business as tentmakers. Or, it may be that Paul asked them to come along, as he did with Timothy and others. Nor do we know why Priscilla is mentioned first (also in Rom. 16:3; but Aquila first in Acts 18:26 and I Cor. 16:19). We could speculate, but the truth is that we do not know.

What was this vow? There are some who believe that it was Aquila who took the vow, rather than Paul. While this is grammatically possible, it is highly unlikely. Luke is primarily telling the story of Paul, and the inclusion of Priscilla and Aquila is only parenthetical. In association with the vow, Paul cut his hair at Cencrhea. You may remember that when a Jew took a Nazirite vow, the hair was allowed to grow. When the fulfillment of the vow was complete, then the man would cut his hair again. While some would see this as a brief Nazirite vow Paul had taken, A. T. Robertson asserts that a Nazirite vow could only be concluded at Jerusalem. At any rate, the cutting of the hair indicates that the vow had been fulfilled. We don’t know why Paul took the vow. Perhaps it was a vow of thanksgiving for how graciously the Lord had allowed him to minister during his stay in Corinth. Cenchrea was the port city of Corinth, from which Paul and the rest of the party would have sailed.

19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

This leaves us with another question. Why did Paul leave Priscilla and Aquila at Ephesus? Perhaps this is where they had intended to continue to pursue their business. Or, is it possible that Paul asked them to preach the gospel there? We are not told, but we will encounter them again.

Though his stay in Ephesus would be brief, he stayed with his plan to go to the synagogue. And what did he do there? What he always did – he reasoned with the Jews. He discussed with them the concept that Jesus of Nazareth was their promised Messiah.
When you look at the map, it might not at first appear that Ephesus was on the way to Syria, but it was. They avoided sailing out in the open seas. Ephesus was the chief city of Asia and was on the main trading route from Rome to the east. It was perfectly fitting that the ship should stop in Ephesus.

You will recall that earlier on this second journey Paul was forbidden by the Holy Spirit to preach the Word in Asia. But now he has come to Asia from the other direction and has the privilege of speaking to the Jews in the synagogue.

20. When they desired him to tarry longer time with them, he consented not; 21. But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Paul’s reasoning with the Jews in the synagogue was going well. They wanted him to stay around and continue the discussions, but Paul couldn’t do so. This feast in Jerusalem must have been very important for Paul to turn down an opportunity to continue ministering in a city like Ephesus. He did assure them that he would return, “if God will.” Surely Paul had every intention of returning. Nevertheless, he includes the words “if God will.” It wasn’t a cliché for Paul. He meant it from his heart. Though he wanted to return, he would only do so if that was what the Lord wanted.

So what about this feast in Jerusalem? We are not told. Some Bible students maintain it was Passover, while others contend it was Pentecost. It doesn’t seem important that we know. Whichever it was, the ship was ready to sail, and Paul knew he must be on it, if he was going to make it this feast in Jerusalem.

There is a difference in the Greek texts at this point. That is why some of your translations don’t have the words: “I must by all means keep this feast that cometh in Jerusalem.” Whether or not these words should be included, the next verse indicates that Paul did indeed go to Jerusalem. Let’s read verse 22…

22. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

You may say, “There is no mention here that Paul went to Jerusalem.” Hang on for just a minute. Caesarea was the main port of Palestine (show on the map). “When he had landed there and had gone up and saluted the church, he went down to Antioch.” So where was the church Paul saluted? On the surface, we might assume that it was the church in Caesarea. However, notice the term “up.” This was the common way of speaking about going to Jerusalem, because of its high elevation. Come back to chapter 9 and let’s read about Saul (Paul) in 9:28-30…
And he was with them coming in and going out at Jerusalem. 29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

Notice the language – “they brought him down to Caeasarea (from Jerusalem).” There is no indication that Paul had any reason to tarry in Caeasarea, but it is natural to see him going up to Jerusalem for a feast, as we will find him doing again in chapter 20.

And after he had saluted the church, Paul went down to Antioch. Again, this language is better suited to his departure from Jerusalem. When a person left Jerusalem, he always went down. The writers do not use the terms “up” and “down” to speak of north and south directions, but to designate difference in elevation.

So now Paul is back to his home base in Antioch. And this is where the second missionary journey ends, right where it started, in Antioch.

Conclusion

So let’s think about Paul’s experience at Corinth. It was a hard place to go to. It’s reputation preceded it. Paul knew full well what Corinth was like, even before he set foot in the city. Everyone knew about Corinth. But Paul went there because he had absolute confidence that the gospel is the power of God unto salvation to everyone that believes – to the Jew first, and also to the Greek (Rom. 1:16).

Not only was it a hard place to go to, but it was a hard place to stay. It certainly looked like history was about ready to repeat itself, as division began to show itself between the Jews and the believers. But the Lord Himself appeared to Paul and settled all his fears, assuring him that no harm would come to him and that the Lord had many people in that city.

In the end, it was a hard place to leave. Though we don’t read that specifically, we can’t miss the fact that there was no one trying to force Paul out. Because of the ruling of Gallio, he had an open door to preach the gospel. Nevertheless, he did leave. Though Luke doesn’t tell us why, we trust that Paul was following the leading of God’s Spirit.

As we seek to live and share the good news of Christ, we can expect the same Lord to actively work in and through us. I think of what Jesus said before He ascended back to heaven. “All authority is given unto me in heaven and in earth. Go ye therefore and make disciples of all nations…” (Matt. 28:18-19). Because all authority is given unto me, you go! Jesus still has all authority. As Joseph Tson puts it, He is the boss of the cosmos. We can go in His name with confidence, confidence in Him alone.