Act 18:6 | KingComments | STEP | In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts. He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus. The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia ( ), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews. While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads. He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. ). The rejection by the Jews opens the way for Paul to go to the nations (cf. ). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them. The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there. Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. ). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally ( ). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit. Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

‏ Acts 18:6

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2Cor 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Eze 3:18 ; Eze 18:13 ; Eze 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24 ; 44 ; Acts 16:15 ; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1Cor 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.