Commentary on Acts, Part 2 · Chapter 18
CHAP. XVIII.
1 AFter this Paule departed from Athens, and came to Corinthus.
2 And hauing gotten a certaine Iewe called Aquila, borne in Pontus, who came lately from Italy, and Priſcilla his wife (becauſe Claudius had commanded al Iewes to depart from Rome) he came vntounto them.
3 And becauſe he was of the ſame craft, he abode with them, and wrought: and they were tent makers.
4 And he diſputed in the Synagogue eueryevery Sabboth day, and perſwaded both Iewes and Greekes.
5 And when Silas and Timotheus were come from Macedonia, Paul was forced in the Spirit, testifying to the Iewes that Ieſus was Christ.
1 This hiſtorie is worthy to bee remembred euen for this one cauſe, becauſe it containeth the firſt beginning of the Church of Corinthus, which, as it was famous for good cauſes, both bicauſe of the multitude of men, & alſo becauſe of the excellent gifts beſtowed vponupon them, ſo there were in it groſſe and ſhamefull vices. Furthermore Luke ſheweth in this place with what great labor, and how hardly Paul did winne the ſame to Chriſt. It is well knowne what a rich Cittie Corinthus was by reaſon of the noble mart, how populous, how greatly giuen to pleaſure. And the old prouerbe doth teſtifie that it was ſumptuous and ful of riot: All men cannot goe to Corinthus. When Paul entreth the ſame, what hope I pray you can he conceiue? He is a ſimple man vnknowne, hauing no eloquence or pomp, ſhewing no wealth or power. In that that huge gulph doth not ſwallow vp his confidence and deſire which he had to ſpreade abroad the Goſpel, by this we gather that hee was furniſhed with wonderfull power of the Spirite of God: and alſo that God wrought by his hand after a heauenly maner and not after any humane maner. Wherefore he boaſteth not without cauſe that the Corinthians are the ſeale of his Apoſtleſhip. For they be twiſe blind,1. Cor. 9.2. who doe not acknowledge that the glory of God did more plainely appeare in ſuch a ſimple & baſe kind of dealing: and he himſelf ſhewed no ſmal token of inuincible conſtancie, when being vexed with the mockes of all men (as the proude did contemne him) he did notwithſtanding ſtay himſelfe vppon Gods helpe alone. But it is worth the labour to note all the circumſtances, as Luke ſetteth downe the ſame in order.
2 A Iew called Aquila. This was no ſmall triall in that Paule findeth none at Corinthus to lodge him, ſaue Aquila who had bin twiſe exiled. For being borne in Pontus, he forſooke his countrie and ſailed ouer the ſea that he might dwell at Rome. Hee was compelled to depart thence againe by the commandement of Claudius Caeſar. Though the commodiouſnes of the Citie was ſuch, the plentie ſo great, the ſituation ſo pleaſant, and there were alſo ſo many Iewes there: yet Paul founde no more fit hoaſt than a man that had bin baniſhed out of his owne countrie and alſo out of another ſoile. If we compare the great fruite which enſued immediatly vponupon his preaching, with ſuch a baſe entrance, the power of the Spirit of God ſhall plainly appeare. Alſo we may ſee howe the Lord by his ſingular counſell turneth thoſe things to his glorie and the ſaluation of the godly, which ſeeme contrary to the fleſh, and vnhappie. Nothing is more miſerable than exile according to the ſenſe of the fleſh. But it was farre better for Aquila to be Paul his companion, than to be in the higheſt office either at Rome or in his countrie. Therfore this happie calamitie of Aquila doth teach vsus, that the Lord doeth often better prouide for vsus, when he doeth ſharply puniſh vsus, than if he ſhould moſt gently intreat vsus: and when he toſſeth vsus to and fro in moſt extreme exile, that he may bring vsus vntounto the heauenly reſt.
All Iewes to depart from Rome. The eſtate of that nation was then very miſerable, ſo that it is a wonder that they did not almoſt all depart from the worſhip of God. But this is a greater wonder that the religion wherin they had bin brought vp preuailed againſt Caeſars tyranny, and that ſo ſoone as Chriſt the ſunne of righteouſneſſe did ariſe, few were turned vntounto him. Notwithſtāding I do not doubt but that the Lord ſuffered thē to paſſe through many troubles, that they might the more willingly, yea the more greedily receiue the grace of redemption offered them: but the more part became dull in their miſerie, fewe did ſubmit themſelues to be taught when the Lord did puniſh them, as did Aquila and Priſcilla. Yet if Suetonius ſay the truth, they were expelled through hatred of the name of Chriſt, and ſo calamitie might hauehave more prouoked and angred a great part becauſe they were wrongfully accuſed for that religion which they did deteſt.
3 They were of the ſame trade. This place teacheth that Paul before he came to Corinthus was wont to worke with his hands: and that not vponupon pleaſure, but that he might get his liuing with his handyworke. It is not knowne where hee firſt learned his occupation: notwithſtanding it appeareth by his owne teſtimony that he wrought principally at Corinthus.1. Co. 9.12.15. And he ſheweth a reaſon, becauſe the falſe Apoſtles taught freely without taking any thing, that they might craftily creepe in, therefore the holy man would not giuegive place to them in that point, leaſt he ſhould cauſe the Goſpel of Chriſt to be euill ſpoken off. But we may eaſily gather out of this place, that whitherſoeuer he came,) vntill he was occupied in the continual labour of teaching) he wrought of his occupation, that he might get his liuing. When Chryſoſtome ſaith that Paul was a cordiner, he doth no whit diſſent from Luke, becauſe they were wont at that time to make tents of skinnes.
4 He diſputed in the ſynagogue. It is a wonder how that crope in which is in the Latine bookes, that Paul put in the name of Chriſt: vnleſſe it were becauſe ſome reader woulde ſupply the want of the generall ſentence. For Luke ſetteth downe two things in this place: to wit, that Paul diſputed among the Iewes: ſecondly that he began more plainly to profeſſe Chriſt after that Silas and Timotheus were come. And though it be likely that he began to ſpeake of Chriſt euen at the firſt entrance, becauſe he could not omit the principall point of the heauenly doctrine: yet that doeth not hinder but that he might vſe ſome other manner of diſputation. Therefore I take pithein, that is to perſwade, for to induce by litle and litle. For in my iudgement Luke doth ſignifie, that foraſmuch as the Iewes did handle the Law coldly and fooliſhly, Paul ſpake of the corrupt & wicked nature of man, of the neceſſitie of grace, of the redeemer which was promiſed, of the means to obtain ſaluatiō, that he might awake them: for this is a fit and briefe preparation vntounto Chriſt. Againe whē he ſaith that he was forced in ſpirit to teach that Ieſus was Chriſt, his meaning is, that he was inforced with greater vehemēcy, to intreat & ſpeak of Chriſt freely & openly. So that we ſee that Paul did not vtter al things at one time: but he tempered his doctrin, as occaſion did ſerue. And becauſe like moderation is profitable at this day, it is conuenient for faithful teachers wiſely to conſider where to begin, leaſt a prepoſterous and confuſed order do hinder the proceeding of doctrin. Furthermore though there wer feruentneſſe enough in Paul, yet is it no inconuenient thing that he was made more couragious by ſom new help: not that hee was incouraged by ſhame or the hope which he repoſed in his felowes, but becauſe hee conſidered that this helpe was ſent him, as it were from heauen. But this forcing in the Spirite is not taken for a violent or externall impulſion (as they ſay) as thoſe which were called Phaebades and frantike men were wont to be carried away with diueliſh madneſſe: but there was more feruentneſſe added vntounto the wonted inſpiration of the Spirit, which was in Paul, ſo that hee was moued with new power of God, and yet did he of his owne accord follow the Spirite as his guide. Whereas Paul did teſtifie that Ieſus is Chriſte, I expounde it thus: when he had throughly taught the Iewes concerning the office of the Redeemer, he declared by teſtimonies of ſcripture that this is hee which was to be hoped for: becauſe all thoſe things agree to him, which the law and the prophets attribute to Chriſt. Therefore he did not ſimply affirm, but vſing a ſolemne teſtification, he proued Ieſus the ſonne of Mary to be that Chriſt, who ſhould be the mediatour betweene God & men, that he might reſtore the worlde from deſtruction to life.
6 And when they gainſaid him, and railed vponupon him, ſhaking his garments, hee ſaid vntounto them, Your blood be vponupon your owne head, I will goe hencefoorth clean vntounto the Gentiles.
7 And going thence, he entred into the houſe of a certaine man named Iuſtus, a worſhipper of God, whoſe houſe ioyned to the Synagogue.
8 And Criſpus the chief ruler of the Synagogue beleeued in the Lord with al his houſholde: and manie of the Corinthians which heard, beleeued, and were baptized.
9 And the Lord ſaid by night by a viſion to Paul, Feare not: but ſpeake, & hold not thy peace.
10 Becauſe I am wit thee, and no man ſhall lay hande on thee to hurt thee: becauſe I hauehave much people in this citie.
11 And hee remained there a yeere and ſixe monethes, teaching them the worde of the Lorde.
6 When they gainſaid. The Iewes ſuffered Paul after a ſort vntill he came vntounto the manifeſt preaching of Chriſt. And heere brake out their rage. And we muſt note the ſpeech: that they goe from gainſaying vntounto blaſpheming and railing. For it falleth out thus for the moſt part, when men take to themſelues ſuch libertie, that the diuell doth inflame them by little & little vntounto greater madneſſe. For which cauſe wee muſt take good heede, that no wicked luſt or deſire, prouoke vsus to reſiſt the truth: & aboue all let that horrible iudgement terrifie vsus, which the Spirit of god thundereth out by the mouth of Paul againſt al rebels, For vndoubtedly in that Paul by ſhaking his garments gaue ſome token of deteſtation, it was no humane or priuate indignation, but zeale kindled by God in his heart: yea God raiſed him vp to be a preacher & ſetter forth of his vengeance, to the end the enemies of the worde might know that they ſhould not eſcape ſcotfree for their ſtubbornneſſe. We ſpake ſomewhat touching this ſigne of execration or curſing in the 13. chapter. Let the Readers repair thither. The ſumme is, that God is ſorer diſpleaſed with contempt of his word,Ch. 13.51. then with any wickedneſſe. And ſurely men be quite paſt hope, when they tread vnderunder foote, or driue from them the only remedie of all euils and maladies. Now as the Lorde cannot abyde rebelliō againſt his word, ſo it ought to ſting & netle vsus fulſore. My meaning is this, that when the wicked enter combate with God, & as it were arme themſelues to reſiſt, we are called as it were by the heauenly trumpet, vntounto the conflict: becauſe there is nothing more filthy then that the wicked ſhould mocke God to his face, whiles we ſay nothing, and that they ſhould euen break out into reproches and blaſphemies.
Your blood. He denounceth to them vengeance: becauſe they be with out excuſe. For they can ſhift no part of their fault from themſelues after that deſpiſing the calling of God, they hauehave indeuoured to put out the light of life. Therfore ſeeing they beare the blame of their owne deſtruction, he doth alſo affirme that they ſhall be puniſhed. And in ſaying that he is cleane, he teſtifieth that he hath done his dutie: it is wel knowen what the Lorde giueth all his miniſters in charge in Ezechiel. If thou ſhew not vntounto the wicked that hee may conuert,Eze. 3.18. I will require his blood at thy hand. Therefore Paul (becauſe hee did what hee coulde to bring the Iewes to repentance) doth acquit himſelf of all giltines. And by theſe wordes teachers are warned that vnleſſe they will bee giltie of blood before the Lorde, they muſt doe what in thē lyeth to bring thoſe which goe aſtray into the way, and that they ſuffer nothing to periſh through ignorance.
I will go vntounto the Gentiles. Though the Iewes had ſhewed themſelues to be moſt readie to be taught, yet ought Paul to hauehave emploied himſelf to teach the Gentiles, whoſe apoſtle and miniſter he was made: but here he expreſſeth the paſſage whereby he withdrew himſelfe from the ſtubborne Iewes, for all. For he obſerued this courſe in teaching, that beginning with the Iewes, he might couple the Gentiles with them in the ſocietie of faith: and ſo might make of both togeather one bodie of the church. When ther remained no hope to do any good amōg the Iewes, then the Gentiles only remained. Therefore the ſenſe is this, that they muſt be depriued of their own inheritance, that it may bee giuen to the Gentiles: and ſo be wounded, partly, that being ſtrikē with feare, yea, being caſt down, they might come to ſoundnes of minde: partly that the emulation or ſtriuing of the Gentiles might prick them forward vntounto repentance. But becauſe they were vncurable, reproche and ſhame ſerued for this purpoſe only to bring them into deſpaire.
7 Departing thence. Paul did not change his lodging, whiche hee had with Priſcilla and Aquila, becauſe hee was wearie of theyr companie: but that he might more familiarly inſinuate himſelfe and come in fauour with the gentiles. For I ſuſpect that this Iuſtus, of whom Luke maketh mention, was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder: for the Iewes were ſcattered abroade, ſo that they had no certaine place of the Citie to dwell in. Yea it ſeemeth that Paule did make choyſe of the houſe which did ioyne to the Synagogue, that hee might the more nettle the Iewes. The title and commendation aſcribed to luſtus, confirmeth this opinion, for it is ſaid that he was a worſhipper of God. For thogh the Iewes had not ſincere religion: yet becauſe they did al profeſſe the worſhip of God, it might hauehave ſeemed that godlines took place cōmonly in all the whole nation. But becauſe it was a rare matter among the gentiles to worſhip God: if any drewe neere vntounto true godlines, he hath this ſinguler teſtimonie giuen him, which is ſet againſt idolatrie. Alſo I thinke that the Corinthians, of whō Luke ſpeaketh ſhortly after, were gentiles. Neuertheles leaſt we ſhould thinke that Paule his labour was altogether fruitleſſe, which he beſtowed among the Iewes, Luke reckoneth vp two of them which beleeued, Criſpus and Soſthenes. Of whom Paul himſelfe ſpeaketh in the firſt Chapt. of the firſt Epiſt. to the Corinths.1. Cor. 1.14. For in his ſalutation he maketh Soſthenes his fellow in office: after that he ſaieth that he baptized Criſpus. I take it that he is called the Ruler of the Synagogue, not as if he alone did beare rule and had the gouernment, becauſe Soſthenes hath the ſame title giuen him ſhortly after: but becauſe he was one of the chiefe men.
9 And the Lord ſaid. Though the fruite of Pauls doctrine (in that he gained ſome daily to Chriſt) might hauehave incouraged him to go forward, yet is the heauenly Oracle added for his farther confirmation. Whence we gather that there were great cumbates ſet before him, and that hee was ſore toſſed diuers ways. For the Lord did neuer without cauſe powre out his oracles: neither was it an ordinary thing with Paule to hauehave viſions: but the Lorde vſed this kinde of remedy, when neceſſitie did ſo require: and the thing it ſelfe doth ſhewe, that there laide vppon the holy man a great weight of buſineſſe, vnderunder which he might not onelyonly ſweat, but almoſt faint, vnleſſe he had been ſet on foot again & refreſhed with ſome new help. And it is not without cauſe that hee ſaieth that his comming was baſe & contemptible, & that he was conuerſaunt there in fear & trembling. For mine owne part I think thus,1. Cor. 2.3. Numb. 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before, was holpen with the oracle. Furthermore for as much as the Scripture diſtinguiſheth viſions from dreames as it appeareth by the twelft chapter of the book of Numbers: Luke meaneth by this worde viſion, that when Paul was in a traunce he ſaw a certaine ſhape or forme, whereby hee knewe that God was preſent with him, Aſſuredly it is not to be doubted but that God appeared by ſome ſigne.
Feare not. This exhortation ſheweth that Paule had cauſe of feare miniſtred vntounto him: for it had been a ſuperfluous thing to correct feare, or to will him not to feare w… all was well & quiet: and eſpecially in a man ſo willing and readie.
Furthermore when the Lord (to the end he may hauehave his ſeruaunt to doe his duetie faithfullie and ſtoutlie) beginneth with reſtraining feare: by this we gather that nothing is more contrarie to the pure and free preaching of the goſpel, then the ſtraites of a faint heart. And ſurely experience doth ſhew that none are faithfull & couragious miniſters of the word, whom this fault doth hinder: and that thoſe onelie are rightly prepared and addreſſed to teach, to whom it is graunted with boldnes and courage of heart to ouercome all manner danger. In which reſpect hee writeth to Timothie, that the ſpirite of feare is not giuen to the preachers of the Goſpel: but of power, and louelove, and ſobrietie. Therfore we muſt note the connection of wordes, Feare not but ſpeak, which is all one,2. Tim. 1.7. as if he ſhould hauehave ſaid, Let not feare let thee to ſpeake. And becauſe feare doth not onelyonly make vsus altogether without tongue, but doth ſo binde vsus that we cannot purely and freely ſpeake that which is needful. Chriſt touched both briefly: Speake (ſaith he) and hold not thy peace: that is, ſpeake not with halfe thy mouth, as it is in the common prouerbe. But in theſe words there is preſcribed to the miniſters of the worde of God a common rule that they expound and lay open plainely and without color or diſſimulation, whatſoeuer the Lord wil hauehave made knowne to his Church: yea let them keepe backe nothing which may make for the edifying or increaſe of Gods Church.
10 Becauſe I am. This is the former reaſon why Paul hauing ſubdued feare, muſt manfully and ſtoutly do his duetie, becauſe he hath God on his ſide.Pſal. 23.4. Whereto anſwereth the reioycing of Dauid, If I ſhall walke in the midſt of the ſhadow of death I ſhall feare none ill: becauſe thou art with me.Pſal. 27.3. Again, If tentes be pitched about me &c. The queſtion is whether he did not perceiue that God was preſent with him elſewhere: as he had had experience of his helpe in diuerſe places. For the promiſe is generall,Mat. 28.20. I am with you vntil the ende of the world. Neither is it lawfull for vsus to miſtruſt, ſo often as we obey his calling, but that he wil be preſent with vsus. But it is an vſuall thing with the Lorde to apply that vntounto certaine kinds, when the matter ſo requireth, which he hath promiſed to do in al affaires, & we know that when we come to the puſh, then are we moſt deſirous of helpe. Moreouer, theſe two members are ioyned together, I am with thee, & no man ſhal hurt thee. For it falleth out ſometimes that God doth helpe vsus, and yet doth he, to looke too, ſuffer vsus to be oppreſſed: as he forſook not Paull euen in the midſt of death, & here he promiſeth the peculiar defence of his hand, whereby he ſhall be preſerued from the violence of his enemies. But the queſtion is, whether Paul needed any ſuch confirmation, who ought to hauehave been willing to enter all maner dangers. For what if he had been to ſuffer death: ſhould he therefore hauehave fainted through feare? I anſwere, that if at any time God pronounce that his ſeruaunts ſhall be ſafe for a time, that doth no whit hinder, but that they may prepare themſelues to ſuffer death valiantly: but as wee diſtinguiſh between profitable and neceſſarie: ſo wee muſt note that there be ſome promiſes, …ch if the faithfull want, they muſt needs faint and ſink downe: and that other ſome are added when it is expedient ſo to be: which though they be taken away (becauſe the grace of God doth neuertheleſſe remaine firme and ſure) the faith of the godly doth not faile. After this ſort Paul is commanded not to fear becauſe his enemies ſhall not touch him, and if ſo be he ſhould hauehave bin oppreſſed, euē then with their violence, yet wold he not hauehave bin afraid: but god would hauehave his boldneſſe and courage to encreaſe euen by this, becauſe he ſhould be without danger, If at any time the Lord bear with vsus ſo farre foorth, we are not to deſpice ſuch a comfort of our infirmitie, in the meane ſeaſon let this be ſufficient for vsus to tread vnderunder foote all corrupt feare of the fleſh: that ſo long as we fight vnderunder his banner, wee cannot be forſaken of him. And when it is ſaid, No man ſhall gainſtande thee to doe thee hurt, the Lorde doth not meane that he ſhall bee free from violence and tumult, whom the Iewes did afterwarde deadlilie inuade: but his meaning is that their attempts ſhall bee fruſtrate: becauſe the Lord had determined to deliuer him out of their handes. Therefore we muſt fight ſtoutly that we may win the field.
Becauſe I hauehave much people. The ſecond reaſon why he ſhuld take a good heart, is, becauſe the Lord wil raiſe vp a great and populous church ther, though it be to be douted whether this mēber depend vponupon that which goeth next before: for the text will run fitly thus, becauſe the Lord determined by the hād of Paul to gather together a great church, he wold not ſuffer the enemies to interrupt the courſe of his labors, as if he ſhuld hauehave ſaid, I will helpe thee, that thou mayſt not faile my people whoſe miniſter I hauehave appointed thee to bee. I doe willingly embrace this expoſition, that diuers reaſons are not inferred which are to be read apart: but that they be ſo diſtinguiſhed that they agree together. Furthermore the Lord calleth thoſe his people, who though they might then for good cauſes be counted ſtrangers: yet becauſe they were written in the book of life, and were foorthwith to be admitted into his familie, they hauehave this title giuen them not vnproperly. For we know that many ſheep wā der without the flock for a time, as the ſheep hauehave many wolues among them. Therefore whom the Lord determined ſhortly after to gather to himſelf, thoſe doth he take for his people in reſpect of their future faith. But let vsus remember that thoſe are ingraffed into the body of Chriſte, who appertaine vntounto the ſame by the eternall adoption of God:Iohn. 17.6. as it is written, Thine they were, and thou gaueſt them mee.
11 He continued there a yeere. We do not read that Paul ſtaied ſo long any where els ſaue there: and yet it appeareth by his two Epiſtles, that he was not only like to ſuffer much troubles: but that he had ſuffered manie vniuſt and vnmeet things by reaſon of the pride and vnthankfulnes of the people: ſo that we ſee that there was no part of warfare wherein the Lord did not wonderfully exerciſe him. Alſo we gather what a hard & laborous matter the edifiyng of the church is: ſeeing that the moſt excellent workmaſter ſpent ſo much time about the laying of the foundation of one church only. Neither doth he boaſt that he had finiſhed the work, but that the Lord had put other in his place, that they might build vpō his foundation: as he ſaith afterward, that he had planted,1. Cor. 3.6. and that Apollo had watered.
12 Now when Gallio was deputie of Achaia, the Iewes roſe with one accorde againſt Paul, and brought him before the iudgement ſeat,
13 Saying, this man perſwadeth men to worſhip god contrary to the law.
14 And when Paul was about to open his mouth, Gallio ſaide vntounto them, If it were any iniurie or wicked fact, O Iewes, I would according to reaſon maintaine you.
15 But if it be a queſtion of words & names, & your law, looke ye to it your ſelues for I will be no iudge in theſe matters.
16 And he draue them from the iudgement ſeat.
17 And when all the Greekes had caught Soſthenes the ruler of the Synagogue, they ſmote him before the iudgemēt ſeat: neither did Gallio care for any of theſe things,
12 When Gallio. Either the change of the deputie did incourage the Iewes, to wax more proud and inſolent: as froward men vſe to abuſe new things, that they may procure ſome tumult: or els hoping that the iudge would fauour them, they brake the peace and ſilence at a ſodain, which had continued one whole yeere. And the ſumme of the accuſation is, that Paul went about to bring in a falſe kind of worſhip, contrary to the law. Now the queſtion is, whether they ſpake of the lawe of Moſes, or of the rites vſed in the empire of Rome. Becauſe this latter thing ſeemeth to me to be cold, I do rather receiue that, that they burdened Paul with this crime, that he brake & altered the worſhip preſcribed in the law of God, & that to the end they might hit him in the teeth with noueltie or innouation. And ſurely Paul had bin worthy to hauehave bin condemned, if he had gon about any ſuch thing: but for aſmuch as it is moſt certain that they did trecherouſly & wickedly ſlander the holy mā, they indeuoured to couer an euill cauſe with an honeſt excuſe. We know how ſtraitly the Lord commandeth in the law, how he wil hauehave his ſeruants to worſhip him. Therefore to depart from that rule is ſacrilege. But foraſmuch as, Paul neuer meant to adde too, or take away any thing from the law, he is vniuſtly accuſed of this fault. Whence we gather, that thogh the faith ful behaue themſelues neuer ſo vprightly & blameleſly, yet can they not eſcape falſe & ſlanderous reports vntil they be admitted to purge them ſelues. But Paul was not only vnworthily and falſly ſlandered by the aduerſaries: but when he would hauehave refuted their impudencie & falſe reportes, his mouth was ſtopt by the deputie. Therfore he was inforced to depart frō the iudgement ſeat without defending himſelfe. And Gallio refuſeth to heare the cauſe, not for any euill will hee bare to Paul, but becauſe it was not agreeable to the office of the deputie to giuegive iudgement concerning the religion of eueryevery prouince. For though the Romās could not enforce the nations which were ſubiect to thē to obſerue their rites: yet leaſt they ſhould ſeem to allow that which they did tollerate, they forbade their magiſtrates to meddle with this part of iuriſdiction. Here we ſee what the ignorāce of true godlines doth, in ſetting in order the ſtate of eueryevery common-wealth and dominion. All men confeſſe, that this is the principall thing, that true religion bee in force and floriſhe. Now when the true God is knowen, and the certain & ſure rule of worſhipping him is vnderſtood, there is nothing more equall, then that which God cōmandeth in his law, to wit, that thoſe who beare rule with power, (hauing aboliſhed cōtrary ſuperſtitions) defend …he pure worſhip of the true God. But ſeing that the Romanes did obſerue their rites only through pride & ſtubbornnes, & ſeeing they had no certainety where there was no trueth, they thought that this was the beſt way they could take, if they ſhuld graunt libertie to thoſe who dwelt in the prouinces to liue as thē luſted. But nothing is more abſurd then to leaue the worſhip of God to mēs choice. Wherfore it was not without cauſe that God cō manded by Moſes, that the king ſhuld cauſe a book of the law to be written out for himſelfe to wit, that being well inſtructed,Deut. 17.18 & certaine of his faith, he might with more courage take in hand to maintein that which he knew certainely was right.
15 Of words and names. Theſe words are not wel packed together. Yet Gallio ſpeaketh thus of the law of God by way of cōtempt, as if the Iewiſh religion did conſiſt onelyonly in words & ſuperfluous queſtions. And ſurely (as the nation was much giuē to contētion) it is not to be doubted but that many did troble thēſelues & others with ſuperfluous trifles. Yea we heare with what Paul hitteth thē in the teeth in many places,Cap. 1.14. and 3.9. eſpecially in the Epiſtle to Titus. Yet Galio is not worthy to be excuſed, who doth mock the holy law of god togither with their curioſity. For as it behoued him to cut off all occaſion of vaine contentions in words: ſo we muſt on the other ſide know that when the worſhip of God is in hand, the ſtrife is not about words, but a matter of all other moſt ſerious, is handled.
17 All the Grecians hauing taken Soſthenes. This is that Soſthenes whom Paul doth honourablie couple with himſelfe as his companion, in the beginning of the former Epiſtle to the Corinthians. And though there be no mention made of him before among the faithfull: yet it is to bee thought that he was then one of Paul his companions & aduocates. And what fury did inforce the Grecians to run headlong vponupon him, ſaue only becauſe it is alotted to all the children of God to hauehave the world ſet againſt them and offended with them & their cauſe, though vnknowne? wherefore there is no cauſe why ſuch vniuſt dealing ſhould trouble vsus at this day, when wee ſee the miſerable church oppugned on euerie ſide.
Moreouer, the frowardnes of mans naure is depainted out vntounto vsus as in a table: admit we graūt that the Iewes wer hated eueryevery where for good cauſes, yet why are the Greciās rather diſpleaſed with Soſthenes a modeſt mā, then with the autors of the tumult, who troubled Paul without any cauſe namely, this is the reaſō: bicauſe when men are not gouerned with the ſpirit of god, they are caried headlong vntounto euil as it wer by the ſecret inſpiratiō of nature: notwithſtāding it may be, that they bare Soſthenes ſuch hatred, thinking he had lodged wicked mē to raiſe ſedition.
Neither did Gallio care for any of theſe things, This looſeneſſe muſt bee imputed not ſo much to the ſluggiſhnes of the deputie as to the hatred of the Iewiſh religion. The Romans could hauehave wiſhed that the remembrance of the true God had bin buried. And therfore when as it was lawfull for them to vowe their vowes, and to pay them to all the Idols of Aſia and Grecia: it was a deadly fact to do ſacrifice to the god of Iſrael. Finally, in the common liberty of al manner ſuperſtition, only true religion was accepted. This is the cauſe that Gallio winketh at the iniurie done to Soſthenes. He profeſſed of late that he would puniſh iniuries if anye were done: now he ſuffereth a guiltleſſe man to be beaten before the iudgement ſeate. Whence commeth this ſufferance, ſaue onelyonly becauſe he did in heart deſire that the Iewes might one ſlea another, that their religion might be put out with them. But for as much as by the mouth of Luke, the ſpirite condemneth Gallio his careleſnes, becauſe he did not aide a man which was vniuſtly puniſhed: let our magiſtrates know that they be farre more inexcuſable, if they winke at iniuries & wicked factes, if they bridle not the wantonnes of the wicked, if they reach not forth their hand to the oppreſſed. But & if the ſluggiſh are to looke for iuſt damnation, what terrible iudgement hangeth ouer the heades of thoſe who are vnfaithful & wicked, who by fauouring euil cauſes, & bearing with wicked facts, ſet vp as it were a banner of want of puniſhment, and are fannes to kindle boldnes to do hurt?
18 And when Paul had tarried there many dayes, hauing taken his leaue of the brethren he ſailed into Syria, Priſcilla and Aquila accompanying him, when he had ſhauen his head at Cenchrea: for he had a vow.
19 And he came to Epheſus, where he left them. And when he had entred into the Synagogue, he diſputed with the Iewes.
20 And when they deſired him that he would ſtay longer time with them, he did not conſent:
21 But tooke his leaue, ſaying, I must needs keepe the feaſt which is at hand in Ieruſalem: but I will returne to you againe Godwilling. And he looſed from Epheſus.
22 And when he was come downe to Ceſaria, and was gone vp and had ſaluted the Church, he came downe to Antioch.
23 And when he had tarried there ſome time, he departed, walking through the countrie of Galacia and Phrygia in order, ſtrengthning all the diſciples.
18 And when he had tarried there many daies. Paul his conſtancie appeareth in this, in that he is not driuen away with fear, leaſt he ſhoulde trouble the diſciples who were as yet ignorant & weak, with his ſodaine and vntimely departure. We read in many other places, that when perſecution was raiſed againſt him elswhere, he fled forthwith. What is the cauſe then that he ſtaieth at Corinthus? to wit, when he ſaw that the enemies wer prouoked with his preſence to rage againſt the whol church he did not doubt but that the faithfull ſhould hauehave peace and reſt by his departure: but now when he ſeeth their malice brideled, ſo that they can not hurt the flock of God, he had rather ſting and nettle them: then by departing to miniſter vntounto them any new occaſiō of rage. Furthermore this was the third iourney which Paul took to Ieruſalem. For going frō Damaſcus he went once vp that he might be made knowen to the Apoſtles. And he was ſent the ſecond time with Barnabas that he might handle and end the controuerſie about ceremonies. But Luke doth not ſet downe for what cauſe hee now tooke ſuch a long and laborous iourney, determining with all ſpeed to returne.
When he had ſhorne his head. It is vncertaine whether that be ſpoken of Aquila or of Paul: neither skilleth it much. Though I interprete it willingly of Paul: becauſe it ſemeth to me a likely thing, that he did this for becauſe of the Iewes, vntounto whom he was about to com. Aſſuredly I think this to be a thing which all men graunt, that hee made not any ceremoniall vow for his own cauſe only, that he might do ſome worſhip to god. He knew that that was to continue only for a time which God commā ded vnderunder the law to the old people: and we know how diligently he teacheth that the kingdome of God conſiſteth not in theſe externall elements, and how ſtraightly he vrgeth the abrogating thereof. It had byn an abſurd thing for him to bind his owne conſcience with that religion from which he had looſed al other men.
Therefore he did ſheare his head for no other cauſe, ſaue onelyonly that he might apply himſelfe to the Iewes who were as yet ignorant, & not throughly taught: as he doth teſtifie that he tooke vponupon him the voluntary obſeruing of the law, from which he was freed, that hee might gain thoſe who wer vnderunder the law. If any mā obiect that it was not lawfull for him to make ſemblance of a vow, which he had not made from his hart: we may eaſily anſwere,1. Cor. 9.20 that as touching the ſubſtaunce of purifiyng hee did not diſſemble: and that he vſed the ceremonie which was as yet free: not as if God did require ſuch worſhip, but that he might ſomwhat bear with the ignorant. Therfore the Papiſts are ridiculous when they ſet frō hence an example of making vowes. Paul was moued with no religiō to make his vow: but theſe men place a feigned worſhip of God in vowes. Reſpect of time inforced Paul to keepe the rites of the lawe: theſe men doe nothing els but intangle in ſuperſtition the church of Chriſt, which was ſet free long agoe. For it is one thing to bring in vſe again old ceremonies vſed long ago, and another to tollerate the ſame beeing as yet vſed, vntill ſuch time as they may by little and little grow out of vſe. I omit that the Papiſts in vaine and fooliſhly compare the ſhauing of their Prieſtes with the ſigne of purifying, whiche God had allowed in the Lawe. But becauſe we need not ſtande any longer to refute them, let this one thing ſuffice vsus: that Paul bound himſelfe with a vowe that he might bryng thoſe which were weake to Chriſte, at leaſt that he might not offend them, which vowe hee knewe was of no importaunce before God.
19 Entring into the Synagogue. In that hee ſhooke his garment at Corinthus, it was done for that cauſe (as this place teacheth) that hee might caſt off the whole nation: but only ſuch as hee had alreadie tryed to be of deſperate obſtinacie. Now he commeth afreſh vntounto the Epheſians, that he might trie whether he could find any more obediēce amōg them. Furthermore, it is a wonder, that ſeeing it appeareth by Luke his report, that he was heard more patiently in this Synagogue then in any other place, & alſo that he was requeſted to tarry, he did not grant their requeſt. Hēce we may eaſily gather that which I ſaid before, that he had ſome great cauſe to go vp to Ieruſalem in haſt. Alſo he himſelf ſheweth that he muſt make haſt, ſaying, I muſt keepe the feaſt which is at hande at Ieruſalem. Neither is it to be doubted but that after he had ſet things in good order there, he departed with their good leaue: and we may gather out of Luke his wordes that they did admit his excuſe, leaſt the repulſe ſhould offend them. And this is worth the noting, that when better hope to doe good is offered vsus, then wee were wont to hauehave, wee are drawen vntounto diuers affaires as it were by the hand of God: that we may learne to giuegive ouer our ſelues to be gouerned at his pleaſure.
The feaſt. That which I ſaid of late touching the vow, doth alſo appertaine vntounto the feaſt day. For Paul meant not to do thereby any dutie of godlineſſe to God: but to be at the aſſembly, wherein he might do more good then at any other time of the yere. For the Epiſtle to the Galathians doth ſufficiently teſtifie what accoūt he made of difference of daies. And we muſt note that he maketh no promiſe touching his return,Gal. 4.10. with out vſing this exception, if it pleaſe the Lord. We do all confeſſe that we be not able to ſtirre one finger without his direction: but becauſe there reigneth in men ſo great arrogancie eueryevery where, that they dare determine any thing (paſſing ouer God) not onelyonly for the time to come, but alſo for many yeres: wee muſt oftentimes thinke vponupon this reuerence and ſobrietie, that wee may learne to make our counſels ſubiect to the will and prouidence of God: leaſt if we delyberate and take counſell as thoſe vſe to doe, who thinke that they hauehave fortune at their commaundement, we be iuſtly puniſhed for our raſhneſſe. And though ther be not ſo great religion in wordes, but that we may at our pleaſure ſay that we wil do this or that: yet is it good to accuſtome our ſelues to vſe certain formes in our ſpeeches, that they may put vsus in mind that God doth direct all our doings.
22 When he came down to Caeſarea. Though Luke ſath in a word that Paul ſaluted the church at Ieruſalem: yet is it certain that he was drawn thither with ſome great neceſſitie. And yet we may gather by this text, that he ſtayed not long at Ieruſalem: peraduenture becauſe thinges fell not out as he would. Moreouer, he declareth that his iourney in his returne was not idle or barren, in that he ſaith that he ſtrengthened al the diſciples: vndoubtedly not without great paines taking, becauſe he was enforced to goe hither and thither, and oft to turne out of his way for this word cathexes doth ſignifie a continuall courſe. Now we hauehave alreadie declared in what reſpect thoſe bee called Diſciples who had giuen their names to Chriſt,Cha. 9.36, and profeſſed the name of Chriſt: to wit, becauſe there is no godlines without true inſtruction. They had in deed their paſtours vnderunder whom they might profit: yet the greater Paul his authoritie was, and the more excellent ſpirit he had giuen him, ſo they were not a litle ſtrengthened by his paſſing by them: eſpecially ſeeing he was the chief workmaſter in the founding of all theſe churches.
24 And a certaine Iewe named Apollos, borne in Alexandria, an eloquent man, came to Epheſus being mightie in the ſcriptures.
25 He was inſtructed in the way of the Lord, & being feruent in the ſpirite he ſpake and taught diligently thoſe things which are the Lords: knowing onelie the Baptiſme of Iohn.
26 And he began to ſpeake freely in the ſynagogue: whom when Priſcilla and Aquila had heard, they tooke him to their companie, & ſhewed him the way of the Lord more perfectly.
27 And when he was determined to goe into Achaia, the brethren exhorting him, wrote to the diſciples that they ſhould receiue him, who when he was come, he helped them much who had beleeued through grace.
28 For he ouercame the Iewes mightily, and that openly, ſhewing by the Scriptures that Ieſus was Chriſt.
24 A certaine Iew. This ought for good cauſes to be aſcribed to the prouidence of God, in that whiles Paul is inforced to depart from Epheſus, Apollos commeth in his place, to ſupplie his abſence. And it is very expedient to know the beginning of this man of what ſort it was, for as much as he was alſo Paul his ſucceſſour among the Corinthians, & did behaue himſelfe ſo excellently, and did his faithful indeuour, and tooke great paines, ſo that Paul commendeth him honorably as a ſingular fellowe in office. I hauehave planted (ſaith he) Apollo hath watered.1. Cor. 3.6.4.6. Alſo theſe things hauehave I figuratiuely appointed vntounto my ſelf and Apollos. Luke giueth him firſt two titles of commendatiō: that he was eloquent, & mighty in the Scriptures: afterward he wil adde his zeale, faith and conſtancy. And though Paul doe truely denie that the kingdome of God conſiſteth in words, and he himſelfe was not commended for eloquence: yet dexterity in ſpeaking & reaſoning, (ſuch as Luke doth here cōmend) is not to be deſpiſed: eſpecially when no pomp or vain boſting is ſought after by vſing fine words & great eloquence: but he which is to teach coū teth it ſufficient for him without fraud or ambition, without lofty word… & curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence: the Lord wold hauehave the chiefe Apoſtle to want this vertue, to the end the power of the ſpirit might appeare more excellēt in his rude & homely ſpeach. And yet was he furniſhed with ſuch eloquēce as was ſufficiēt to ſet forth the name of Chriſt, & to maintain the doctrine of ſaluation. But as the diſtribution of the gifts of the ſpirit is diuers & manifold, Paul his infācy, that I may ſo cal it, did no whit let but that the Lord might chooſe to himſelf eloquent miniſters. Furthermore, leaſt any man ſhuld think that Apollo his eloquence was profane or vaine, Luke ſaith that it was ioined with great power: namely, that he was mighty in the ſcriptures. Which I expound thus, that he was not onelyonly well and ſoundly exerciſed in the ſcriptures: but that he had the force and efficacye thereof, that beyng armed with them, hee did in all conflictes get the vpper hande. And this (in my iudgement) is rather the prayſe of the Scripture then of manne, that it hath ſufficient force both to defend the trueth, and alſo to refute the ſubtiltie of Satan.
25 He was inſtructed. That which Luke addeth ſhortly after, ſeemeth not to agree with this commēdation, to wit, that he knew only the baptiſme of Iohn. But this later member is added by way of correction. Neuertheleſſe theſe two agree very well together: that he vnderſtood the doctrine of the Goſpel, becauſe he both knewe that the Redeemer was giuen to the worlde, and alſo was well and ſincerely inſtructed concerning the grace of reconciliation: and yet had he beene trayned vp only in the principles of the Goſpel, ſo much as coulde be had out of Iohn his inſtitution.Luke. 1.76. Ib. 16. & 17. For we knowe that Iohn was in the middeſt betweene Chriſt and the prophets: and of his office doth both his father Zacharias intreate in his ſongue, and alſo the Angell out of the prophecye of Malachie. Surely ſeeyng that hee carried the light before Chriſte, and did highly extoll his power, his Diſciples are for good cauſes ſaide to hauehave had knowledge of Chriſte. Moreouer, the ſpeeche is woorth the noting, that, He knewe the Baptiſme of Iohn. For thence we gather the true vſe of the Sacramentes: to wit, that they enter vsus in ſome certaine kind of doctrine, or that they eſtabliſh that faith which wee hauehave imbraced. Surely it is wickedneſſe and impious profanation to pull them away from doctrine. Wherefore that the Sacraments may bee rightly adminiſtred, the voyce of the heauenly doctrine muſt ſounde there. For what is the Baptiſme of Iohn? Luke comprehendeth all his miniſterye vnderunder this woorde: not onelie becauſe doctrine is annexed vntounto Baptiſme, but alſo becauſe it is the foundation and head thereof, without which it ſhould be a vaine and dead ceremonie.
Being feruent in ſpirite he ſpake. Apollos hath another commendation giuen him in theſe wordes, that he was inflamed with an holie zeale to teache. Doctrine without zeale is either like a ſworde in the hande of a mad man, or els it lieth ſtill as colde and without vſe, or els it ſerueth …or vaine and wicked bo…ſting. For wee ſee that ſome learned men become ſlouthful: otherſome (which is worſe) become ambitious: otherſome (which is of al, the worſt) trouble the church with contention and brawling. Therefore that doctrine ſhalbe vnſauery, which is not ioyned with zeal. But let vsus remember that Luke putteth the knowledge of the Scripture in the firſt place, which muſt be the moderation of zeale, for we know that many are feruent without conſideration; as the Iewes did rage againſt the goſpel, by reaſon of a peruerſe affection which they did beare toward the lawe: and euen at this day we ſee how whotte the papiſtes bee, who are carried headlong with furious violence, being pricked forward with an opinion vnaduiſedly cōceiued. Therfore let knowledge be preſent that it may gouern zeale. And now it is ſaid that zeale was the cauſe of diligence, becauſe Apollos gaue himſelfe to teach diligently. But and if that man being not yet throughly & perfectly taught in the Goſpel, did preach Chriſt ſo diligently and freely: what excuſe doe thoſe men hope to hauehave, who know that more perfectly and fullie, which he knew not as yet, if they doe not indeuour ſo muche as in them lieth, to further and aduaunce the kingdome of Chriſt. Luke doth attribute zeale to the ſpirite therefore, becauſe it is a rare and peculiar gift: neither doe I ſo expound it that Apollos was mooued and pricked forward with the inſtinct of his mind, but by motion of the holy Spirite.
26 Whom when Priſcilla. By this it appeareth how farre Priſcilla and Aquila were from the louelove themſelues, and from enuying another mans vertue, in that they deliuer thoſe things familiarly and priuately to an eloquent man, which he may afterward vtter publikely. They excelled not in the ſame grace, wherein hee did excell, and peraduenture they might hauehave been deſpiſed in the congregation. Moreouer they moſt diligently helpe him whom they ſee better furniſhed as well with eloquence as the vſe of the ſcripture: ſo that they keepe ſilence, and he alone is heard.
Againe, this was no ſmall modeſtie which was in Apollos in that hee doeth ſuffer himſelfe to bee taught and inſtructed not only in an handicraftsman, but alſo by a woman. Hee was mightie in the ſcripture, and did ſurpaſſe them: but as touching the accōpliſhment of the kingdome of Chriſt, thoſe doe polliſh and trim him who might ſeeme to bee ſcarce fit miniſters. Alſo we ſee that at that time women were not ſo ignorant of the word of God as the Papiſtes will hauehave them: foraſmuch as wee ſee that one of the chiefe teachers of the Churche was inſtructed by a woman. Notwithſtanding wee muſt remember that Priſcilla did execute this function of teaching at home in her owne houſe, that ſhee might not ouerthrowe the order preſcribed by God and nature.
27 When he was determined. Luke doth not expreſſe for what cauſe Apollos would goe to Achaia. Notwithſtanding wee gather out of the text that he was not allured with any priuate commoditie, but becauſe more plentifull frute in ſpreading abroade the Goſpell did ſhewe it ſelfe there: becauſe the brethren did more encourage him with their exhortation, and did ſpurre him when hee did alreadie runne. Which they would not hauehave done, vnleſſe it had been for the common profite of the Church. For it had been an abſurd thing to intreate a man to depart to another place, whoſe faithfull induſtrie they alreadie vſed, and did knowe that they ſhould hauehave neede of him afterward, vnleſſe there had been ſom better recompence offered. And I take it that the brethren of Epheſus wrote to thoſe of Achaia, not onelyonly that they ſhoulde prouide lodging for the man, but alſo that they ſhoulde ſuffer him to teache. This is holy commendation in deede, when wee ſtudie to extoll euerie good man with our teſtimonie and conſent: leaſt the giftes of the holie ghoſt, which he hath giuen to eueryevery man for the edifiyng of the church, lie buried.
When he came. The brethren forſawe this, who had alreadie had experience thereof, when they exhorted him to addreſſe himſelfe to that iourney, which he had alreadie in minde conceiued. And whereas it is ſaide that he helped the faithfull much, wee may take it two wayes: eyther that he helped thoſe who were not ſo well furniſhed, and that hee did ſupport them to beat downe the pride of their enemies: for eueryevery man was not able to hauehave weapon in readineſſe, to vndertake a harde combate againſt old enemies, who woulde neuer hauehave yeelded vnleſſe they had been inforced: or that hee aided them leaſt their faith ſhoulde faile being ſhaken with the gainſaying of the enemies: which thing doth oftentimes befall the weake. I take it that they wer holpen both waies: that hauing a skilfull and practiſed captaine, they gate the victorie in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wauering Furthermore Luke ſemeth to note that the brethren were holpen with this ſtoutneſſe and conſtā cie, when as he ſayth, that he diſputed publikely with the Iewes. For this was a ſigne of zeale and boldneſſe, not to flie the light. Whereas in the ende of the ſentence, theſe wordes are vſed, through grace: it doth either agree with the worde going before, they beleeued: or els it muſt be referred vntounto the helpe wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof ſhall be this, that the faithful were illuminate by the grace of God, that they might beleeue as if he had ſaid: The brethren who were alredie called by the benefite of God vntounto faith, were furthered. Yet the other text ſeemeth to agree better, that Apollos in imparting that grace which hee had receiued, with the brethren, did helpe them. So that, through grace, ſhall import as muche, as according to the meaſure of the grace receiued.
28 Hee ouercame the Iewes. By this it appeareth to what vſe that abilitie which Apollos had (in that he was mighty in the holy ſcriptures) did ſerue: to wit, becauſe he had a ſtrong and forcible proof to reproue and ouercome the enemies withall. Alſo the ſtate of the diſputation is briefly ſet downe, that Ieſus is Chriſte. For this was out of queſtion among the Iewes, that Chriſte was promiſed to bee the deliuerer: but it was a hard matter to perſwade thē, that Ieſus the ſon of Mary was this Chriſt through whom ſaluation was offered. Therefore it was expedient for Apollos ſo to diſpute concerning the office of Chriſte that hee might proue that the teſtimonies of the Scripture were fulfilled in the ſonne of Mary: and that hee might thereby gather that hee was Chriſte.
Alſo this place doth teſtifie, that the ſcripture is profitable not onelyonly to teach, but alſo to breake the obſtinacie of thoſe, which doe not obey and followe willingly. For our faith ſhould not otherwiſe bee firme enough, vnleſſe there were an euident demonſtration extaunt there of thoſe thinges, which are neceſſarie to be knowen for ſaluation. Surely if the lawe and the prophetes had ſo great light, that Apollos did thereby proue manifeſtly that Ieſus is Chriſte, as if he did point out the matter with his finger: the adding of the Goſpel muſte bring this to paſſe at leaſt, that the perfect knowledge of Chriſte may bee fet from the whole ſcripture.
Wherfore it is deteſtable blaſphemie againſt God in that the papiſts ſay, that the ſcripture is darke and doubtfull. For to what end ſhould god hauehave ſpoken vnleſſe the plaine & inuincible truth ſhould ſhew it ſelfe in his words? And wheras they infer, that we muſt ſtand to the authority of the church, & they are not to diſpute with heretiks out of the ſcriptures: their cauil is ſufficiently refuted by Luke. For ſeeing there was nothing more ſtubborn then the Iewes, we need not to feare but that thoſe weapons wherto Apollos truſted, and ouercame them, ſhal ſuffice vsus againſt all heretikes! ſeeing that by them we get the victorie of the diuell, the prince of all errours.