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of tent-making. What then could induce the rich, the polished and proud Corinthians to attend the instructions and to receive the doctrine of this vagabond Jew, who was a tent-maker? Not the choice words, the flowing periods, the elegant and animated gestures of the orator: not the curious speculations of a profound philosophy; for to these the apostle made no pretensions; but it was the all powerful voice of truth, the irresistible evidence of miracles. These gave dig nity to the mechanic and enabled him to speak with the voice of Heaven. His speech and his preaching, as he tells these Corinthians in his first epistle, was not with enticing words of man's wisdom, but in demonstration of the spirit and of power.

3. How happy would it have been for the world, if all magistrates had acted with the same propriety as Gallio; if they had considered the authority with which they are invested as given them for civil purposes only, to restrain and punish vice and immorality, and not to direct or controul religious opinion, which every one has a right to form for himself, in the best manner he is able! Too often have those who have been placed in this station pursued an opposite conduct, and, by making themselves parties in religious disputes, by lending their power to gratify the wicked passions of men, thinly covered over with the veil of religion, filled the world with oppression, outrage

and bloodshed.

Acts xviii. 18. to the end.

We have here an account of Paul's journey to Jerusalem, for the purpose, as it should seem, of fulfiling a vow, and of the steps which he took, after his return, to establish the churches of the Lesser Asia. Likewise the character of Apollos.

this, tarried

18. And Paul, after this,

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.

The vow here referred to was that of the Nazarite, which consisted in abstaining from wine and in letting the hair grow for a certain season. for a certain season. This seems to have been a popular practice at this time amongst the Jews. We have another reference to the same vow in the twenty-first chapter of this history, where the apostle is advised by the brethren to be at charges with four men who had a vow, that they might shave their heads. The occasion of the apostle's assuming this vow is not mentioned; but, as he had spent a long time at Corinth in security, though violently threatened by his inveterate enemies the Jews, it is not improbable that it might be an act of thanksgiving to God for that favour; the more especially, as we know that it was usual with the Jews at this time, when afflicted with any distemper or when in any difficulties, to bind themselves by a vow. Whatever might be the occasion of the vow, it seems that he thought it necessary to go up to Jerusalem, to offer the sacrifices which the law of Moses required, in order that it might be completed. This was the reason of his present journey; in showing his gratitude by the observance of a Jewish custom, he might intend to conciliate the affections or remove the prejudices of his countrymen, who were very violent against him. Other examples of a similar conformity to the law of Moses we read of in different parts of this history, which were thought proper from motives of prudence, as long as the Jewish temple and service were in being. Some have indeed thought that not Paul but Aquila, the person last named, undertook this vow; but the connexion plainly shows that the apostle was intended. Cenchrea was the port of Corinth from which he sailed. It was here he shaved his head and his vow commenced*.

* Lardner, Vol. i. p. 208.

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

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, "this festival," that cometh in Jerusalem; but I will return again unto you if God will: and he sailed from Ephe

sus.

The festival referred to is the Passover: as Paul did not spend every Passover at Jerusalem, the reason of his being so anxious to be present at this time must have been the fulfilment of his vow, for which he had undertaken this journey. He preferred the time of the passover for the purpose, because he would then have an opportunity of meeting many of his brethren from the country, who assembled at Jerusalem on this occasion, as well as of observing a festival which was held in great account by the Jews. He promises to return to Ephesus if he had an opportunity: accordingly we find him there in the next chapter.

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

The historian has not told us in this verse what Paul did at Jerusalem; nor was it necessary that he should; for he had before informed us that the object of his journey was to fulfil his vow. This being accomplished, he returned immediately to Antioch; saluting the church was a mere act of civility, which could not

induce the apostle to undertake so long a journey. Antioch was a city of Syria, where we learn from the cleventh chapter that Paul and Barnabas spent a whole year in preaching the gospel, and where they made numerous converts. The object of his visit at this time was to strengthen and encourage them.

23. And after he had spent some time there he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

These were countries through which he had travelled before in his way to Greece, and in which he had planted many churches: his design at present was to correct any errors into which they might have fallen, and to establish the faith of those who were wavering.

Here the historian quits the apostle for a short time, to give some account of Apollos, a person of some distinction in the church, to whom we are here introduced for the first time.

24. And a certain Jew named Apollos, born at Alexandria, where the Jews were very numerous, an eloquent man, or, an intelligent man, and mighty in the scriptures, of the Old Testament, came to Ephesus.

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Apollos was well acquainted with the scriptures of the Old Testament, which enabled him to enforce what he said with great power or energy.

25. This man was instructed in the way of the Lord, and being fervent in the spirit, or," of a zealous disposition," he spake and taught diligently

the things of the Lord, knowing only the baptism of John.

The way of the Lord seems here to mean the king dom of the Messiah, of the approach of which Apollos had been informed by the preaching of John, and which he now zealously announced to his countrymen, supporting his doctrine by authorities drawn from the scriptures of the Old Testament, in which the Messiah is plainly predicted, and calling upon all to repent and to be baptised for the remission of sins: for one, therefore, who was acquainted with the doctrine of John only, he taught the doctrine of the gospel accurately; but he now met with those who were qualified to give him fuller and more correct information upon this subject.

26. And he began to speak boldly in the synagogue; whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.

Observing in him marks of an ingenuous mind, from his readiness to receive the truth and his zeal in communicating it to others, they desired a private interview with him, in the hope of inducing him to accept better information upon this subject; and in this hope they were not disappointed.

What they said to him we are not informed; but it may be easily conjectured that they communicated to him what Christ taught respecting the nature of the kingdom of heaven, the various events of his life, and, more especially, the miracles which proved him to be the Messiah, his death and resurrection, the miraculous powers which were now bestowed upon those who believed, and the important doctrine for which Paul was such an intrepid advocate; that Gentiles were to be received into the church, upon professing faith in

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