John Calvin Commentary Acts 18

This history is worthy of remembrance for this reason alone: it contains the first beginning of the Church of Corinth. This church was famous for good reasons, both because of its large number of believers and the excellent gifts bestowed on them; yet, it also had serious and shameful vices.

Furthermore, Luke shows in this passage with what great labor, and with what great difficulty, Paul won that city to Christ. It is well known what a rich city Corinth was because of its prominent market, how populated it was, and how deeply devoted it was to pleasure. The old proverb also testifies that it was luxurious and full of excess: "All men cannot go to Corinth."

When Paul enters it, what hope, I ask you, can he have? He is a simple man, unknown, possessing no eloquence or grandeur, displaying no wealth or power.

The fact that this huge gulf did not swallow up his desire to spread the gospel leads us to conclude that he was equipped with the wonderful power of the Spirit of God. We also conclude that God worked through him in a heavenly way, not in any human way.

Therefore, he rightly boasts that the Corinthians are the seal of his apostleship (1 Corinthians 9:2). For those are twice blind who do not acknowledge that the glory of God was more clearly revealed in such a simple and humble approach. He himself also showed no small sign of invincible steadfastness when, being troubled by the mockery of everyone (as the proud despised him), he nevertheless relied on God’s help alone.

But it is worthwhile to note all the circumstances, as Luke records them in order.

A Jew called Aquila. This was no small trial, in that Paul found no one in Corinth to lodge him except Aquila, who had been twice exiled. For, having been born in Pontus, he forsook his country and sailed over the sea so that he might live in Rome. He was compelled to depart from there again by the command of Claudius Caesar.

Although the advantages of the city were such, the abundance so great, the location so pleasant, and there were also so many Jews there, yet Paul found no more suitable host than a man who had been banished from his own country, and also from another land. If we compare the great fruit which followed immediately from his preaching with such a humble beginning, the power of the Spirit of God will appear more plainly.

We may also see how the Lord, by his unique plan, turns those things to his glory and the salvation of the godly which seem contrary to the flesh and unhappy. Nothing is more miserable than exile, according to the perception of the flesh. But it was far better for Aquila to be Paul’s companion than to be in the highest office either at Rome or in his country.

Therefore, this happy calamity of Aquila teaches us that the Lord often provides better for us when he sharply punishes us than if he were to treat us most gently; and that when he tosses us to and fro in most extreme exile, he does so to bring us to the heavenly rest.

All Jews to depart from Rome. The condition of that nation was then very miserable, so that it is a wonder that they did not almost all abandon the worship of God. But this is a greater wonder: that the religion in which they had been brought up prevailed against Caesar’s tyranny, and that as soon as Christ, the Sun of righteousness, arose, few were turned to him.

Nevertheless, I do not doubt that the Lord allowed them to pass through many troubles, so that they might more willingly, indeed, more greedily receive the grace of redemption offered to them. But most of them became unresponsive in their misery, and few submitted themselves to be taught when the Lord punished them, as Aquila and Priscilla did.

Yet, if Suetonius speaks the truth, they were expelled through hatred of the name of Christ; and so this calamity might have further provoked and angered a great many, because they were wrongfully accused on account of that religion which they detested.

They were of the same trade. This passage teaches that Paul, before he came to Corinth, was accustomed to work with his hands; and not for pleasure, but so that he might earn his living with his handiwork. It is not known where he first learned his occupation; however, it appears from his own testimony that he worked primarily at Corinth.

And he shows a reason: because the false apostles taught freely, without taking anything, so that they might craftily creep in. Therefore, the holy man would not yield to them in that point, lest he should cause the gospel of Christ to be spoken of evil (1 Corinthians 9:12, 15).

But we may easily gather from this passage that wherever he went (until he was occupied in the continual labor of teaching), he worked at his occupation to earn his living.

When Chrysostom says that Paul was a leatherworker, he does not disagree with Luke at all, because they were accustomed at that time to make tents from skins.

He disputed in the synagogue. It is a wonder how the statement that Paul introduced the name of Christ crept into the Latin books, unless it was because some reader wished to complete the general sentence. For Luke records two things in this passage: namely, that Paul disputed among the Jews, and secondly, that he began to profess Christ more plainly after Silas and Timothy had come.

And though it is likely that he began to speak of Christ right from the start, because he could not omit the principal point of the heavenly doctrine, yet that does not prevent him from using some other manner of disputation. Therefore, I take [πειθειν]—that is, to persuade—to mean to induce by little and little. For, in my judgment, Luke signifies that because the Jews handled the law coldly and foolishly, Paul spoke of the corrupt and wicked nature of man, of the necessity of grace from the promised Redeemer, and of the means to obtain salvation, in order to awaken them; for this is a fitting and brief preparation for Christ.

Again, when he says that he was forced in spirit to teach that Jesus was Christ, his meaning is that he was compelled with greater vehemence to discourse on and speak of Christ freely and openly. So we see that Paul did not reveal all things at one time, but he tempered his doctrine as the occasion required.

And because similar moderation is profitable today, it is advisable for faithful teachers to consider wisely where to begin, lest a preposterous and confused order hinder the progress of doctrine. Furthermore, though there was enough fervency in Paul, yet it is not unfitting that he was made more courageous by some new help—not that he was encouraged by shame or by the hope he placed in his companions, but because he considered that this help was sent to him, as it were, from heaven.

But this "forcing in the spirit" is not to be understood as a violent or external impulse (as they say), like those who were called Phoebades and frantic men used to be carried away with devilish madness. Instead, more fervency was added to the usual inspiration of the Spirit that was in Paul, so that he was moved with new power from God; and yet, of his own accord, he still followed the Spirit as his guide.

When Paul testified that Jesus is Christ, I explain it this way: after he had thoroughly taught the Jews concerning the office of the Redeemer, he declared by testimonies from Scripture that this is He for whom they were to hope. This was because all those things that the Law and the Prophets attribute to Christ are fulfilled in Him. Therefore, Paul did not simply affirm this, but using solemn testimony, he proved Jesus, the Son of Mary, to be that Christ who was to be the Mediator between God and men, in order to restore the world from destruction to life.

When they opposed. The Jews tolerated Paul to some extent until he came to the open preaching of Christ. And here their rage broke out. We must note this progression: they go from opposing to blaspheming and reviling. For this is what usually happens when people take such liberties, that the devil inflames them little by little to greater madness.

For this reason, we must take great care that no wicked lust or desire provokes us to resist the truth. Above all, let that horrible judgment terrify us which the Spirit of God thunders out through the mouth of Paul against all rebels. For undoubtedly, when Paul, by shaking his garments, gave some sign of detestation, it was no human or private indignation, but zeal kindled by God in his heart. Indeed, God raised him up to be a preacher and proclaimer of His vengeance, so that the enemies of the word might know that they would not escape unpunished for their stubbornness.

We spoke somewhat concerning this sign of execration or cursing in the thirteenth chapter (Acts 13:51). Let the readers refer to that passage. The main point is, that God is more displeased with contempt of His word than with any wickedness. And surely, people are quite past hope when they tread under foot, or drive away from themselves, the only remedy for all evils and sicknesses.

Now, as the Lord cannot tolerate rebellion against His word, so it ought to sting and trouble us very deeply. My meaning is this: when the wicked enter into combat with God and, as it were, arm themselves to resist, we are called, as it were, by the heavenly trumpet to the conflict, because there is nothing more vile than that the wicked should mock God to His face while we say nothing, and that they should even break out into reproaches and blasphemies.

Your blood. He declares vengeance upon them, because they are without excuse. For they cannot shift any part of their fault from themselves, after, despising the calling of God, they have endeavored to put out the light of life. Therefore, since they bear the blame for their own destruction, he also affirms that they shall be punished.

And in saying that he is clean, he testifies that he has done his duty. It is well known what the Lord gives all His ministers in charge in Ezekiel (Ezekiel 3:18): If thou show not unto the wicked that he may convert, I will require his blood at thy hand.

Therefore Paul (because he did what he could to bring the Jews to repentance) acquits himself of all guilt. And by these words, teachers are warned that, if they wish to avoid being guilty of blood before the Lord, they must do what is in their power to bring those who go astray into the way, and that they allow nothing to perish through ignorance.

I will go unto the Gentiles. Even if the Jews had shown themselves to be most ready to be taught, yet Paul ought to have applied himself to teach the Gentiles, whose apostle and minister he was made. But here he expresses the transition by which he withdrew himself from the stubborn Jews completely.

For he observed this course in teaching: beginning with the Jews, he would join the Gentiles with them in the fellowship of faith, and so make of both together one body of the Church. When no hope remained of doing any good among the Jews, then only the Gentiles remained.

Therefore, the meaning is this: that they must be deprived of their own inheritance so that it may be given to the Gentiles, and so be wounded. This was partly so that, being struck with fear and indeed cast down, they might come to soundness of mind, and partly so that the emulation or striving of the Gentiles might spur them forward to repentance.

But because they were incurable, reproach and shame served only for this purpose: to bring them into despair.