Missional Living – Down but Not Out (Acts 18:1-11)

^18:1 After these things Paul departed from Athens and went to Corinth. ² And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. ³ So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers.

(Acts 18:1-3) – After these things (Μετὰ ταῦτα, ) is a time marker indicating that what follows is subsequent to Paul’s evangelism in the city of Athens. What happened before? Paul had presented the gospel to the Athenian philosophers before the Areopagus council (Acts 17:22-31). After asserting the truth about the Unknown God (Acts 17:22-23), calling for a repentance from idolatry (Acts 17:30), and offering the resurrection as proof of what he proclaimed (Acts 17:31), the listeners answered with mocking, interest, and belief. But he got through to a few. Indeed, regarding the response of belief, one from the council joined Paul (Acts 17:34) among others from the city. While we do not know how long the apostle remained in Athens after that climactic moment, Luke says Paul departed from Athens and went to Corinth (Acts 18:1).

It should come as no surprise that he found a certain Jew (εὑρών τινα Ἰουδαῖον, ). Wherever this apostle goes he stays with a convention of seeking out Jews that could be collaborators in the God-given goal of bringing light to the Gentiles (Genesis 12:1-3; 22:18; Exodus 19:5-6; Deuteronomy 4:5-8; 1 Kings 8:41-43; Isaiah 42:1-6; 49:5-6; Isiah 56:3-8; Zechariah 8:20-23).

Am I reading too much into the fact that he found a certain Jew? I do not think so. Luke’s account should be read in light of Paul’s deliberate missionary practice and express views on the priority of the nations when presenting the gospel. Finding a certain Jew named Aquila (Latin for eagle) is the outworking of high intention. Paul is looking for persons ready to receive the glad tidings of the gospel. Aquila, as a Jew, should be acquainted with the Torah, the prophecies, and the expectation that God would send a Messiah, King, and deliverer for them. (It is interesting, for those who might want to say that Paul happened to find Aquila, that the same verb and same grammatical form are found here and in Acts 11:25-26. In the earlier passage Barnabas found someone he was looking for — Paul of Tarsus; the search of Barnabas is explicitly stated where Paul’s intention in Corinth is easily inferred from his practice and the surrounding narrative.)

Aquila is not alone; he is in the company of his wife Priscilla (Latin and a diminutive for Prisca; it means ancient or venerable). But why are they in Corinth? That is, why are Aquila and Priscilla in this city at all? It was on account of persecution. Claudius Caesar, in approximately AD 49, commanded all the Jews to get out of Rome. This couple settled in Corinth. Upon finding this man and his wife, Paul came to them (προσῆλθεν αὐτοῖς, prosēlthen autois). The word translated came to is used elsewhere in the gospels and Acts. It often indicates that someone approaches with purpose or with a proposal (Matthew 8:5; Luke 23:52; John 12:21; Acts 9:1). Although it is not stated, the context, the calling on Paul’s life, and actions that follow indicate that Paul approached the couple to coach them in matters of the gospel, to collaborate in ministry, and to be coworkers in their common vocation of tentmaking (Acts 18:3).

³ So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. ⁴ And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.

(Acts 18:3-4; Acts 20:34; 1 Cor. 4:12; 9:14; 2 Cor. 11:7; 12:13; 1 Thess. 2:9; 4:11; 2 Thess. 3:8) – Staying with them was logical. Tools required for his work of tentmaking would already be present with the couple. The arrangement could benefit both of parties. Having Paul with them may have also made it possible for the couple to take on more business. And the apostle would get immediate customers and money needed to support himself while in Corinth. Practically speaking and most importantly, it provided money for Paul so that he was not a burden to Aquila and Priscilla or those whom he would reach and teach. Paul stayed with them and worked (Acts 18:3). They were tentmakers (σκηνοποιός, skēnopoios) by trade. This means, essentially, that Aquila, Priscilla, and Paul were skilled artisans that fitted and stitched material, assembled shelters, and perhaps repaired worn good (Berding, 2021, para. 6). But why was he doing this instead of giving himself continually to prayer and the Scriptures? He training is showing through:

This trade was closely connected with the principal product of Paul’s native province, a cloth of goats’ hair called cilicium, used for cloaks, curtains, and other fabrics designed to give protection against wet. In Judaism it was not considered proper for a scribe or rabbi to receive payment for his teaching, so many of them practised a trade in addition to their study and teaching of the law. Paul, as a matter of policy, earned his living in this way during his missionary career (cf. Acts 20:34; 1 Corinthians 9:3-18; 2 Corinthians 11:7; 1 Thessalonians 2:9; 2 Thessalonians 3:8). (Bruce, 1988, p. 346)

Take notice of the vocational versatility and cultural consideration of Paul when ministering to Gentiles.

After working throughout the week as a tentmaker the same man then goes into the synagogue to work with the Scriptures to show Jews and Gentiles that Jesus is the Christ. But what are we to do with this? What is the relevance for the modern missionary, the contemporary carrier of the call to reach the lost, and the here-and-now person plying their trade but wanting to help make disciples.

Paul demonstrates that faithful missionary service leverages vocational versatility while considering culture. He challenges me to put skills to work, share the labor of others, and willingly bear personal costs so that financial demands do not hinder the gospel. And he reminds me that earning a living does not displace duty. He breaks away from the ministry to speak to me personally, “Look at me as I works at my trade and and still makes time to reasons with people about Christ.”

Paul’s example does not require every minister to practice a trade; he affirms his right to receive support (1 Corinthians 9:7–14). All things are permissible. But not all things are profitable. It does call every minister to place the advance of the gospel above personal convenience and the exercise of legitimate rights.

⁵ When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ.

(Acts 18:5) – Something changed when his brethren arrived. Actually two things did. First, Paul is no longer alone. He has the support of gifted and trained coworkers to assist him with the task of telling the truth and telling it well. Second, he has monetary support for his ministry. Silas and Timothy arrived in Corinth from Macedonia with contributions for Paul’s needs. Before his coworkers and support arrived he worked with his own hands to support himself. He did this to prevent missions among the Corinthians from being misconstrued as a way of making money. Who gave to support the ministry? It was the church in Philippi.

¹⁵ Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. ¹⁶ For even in Thessalonica you sent aid once and again for my necessities. (Philippians 4:15-16)

⁷ Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? ⁸ I robbed other churches, taking wages from them to minister to you. (2 Corinthians 11:7-8)

With the wages from other churches in hand, the apostle has been freed from the day-to-day grind of tentmaking by generosity of churches that he had planted; explicitly, the churche in Philippi gave to support their spiritual father in the work of evangelism and discipleship. Upon receiving his friends and the funding they brought, the Spirit compels the apostle to get to the point: he testified to the Jews that Jesus is the Christ. Is this unusual? That is, is it unexpected that there would be a surge or fervor in preaching because he is not working to make ends meet. No! The principle at work is clear:

Simpler days can mean greater focus on the calling of Christ. When fellow believers share our burdens and supply practical needs, they help create room for sustained attention to prayer, witness, and discipleship. Every Jesus follower can participate: some gain time to give themselves more fully to ministry, while others make that focus possible through generosity and service. The aim is to use the freedom we receive faithfully—giving our time, gifts, and attention to what advances the gospel. Simplify.

⁶ But when they opposed him and blasphemed, he shook his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.” ⁷ And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.

(Acts 18:6-7) – With the increased intensity and clarity in Paul’s preaching and teaching comes a corresponding counter of greater rejection; they opposed and blasphemed. Some of the Jews resisted the call to consider what the prophecies and work of Christ were indicating. Those same people went on to speak evil of Christ and the work that Paul was doing. What started with reasoning every sabbath had become a move of the Spirit to declare that Jesus is the Christ. Yes, the Spirit indwelling Paul is the force behind the increased intensity. He is in the world to convict, convince, and convert through the foolishness of the message preached.

Through the prophetic act of shaking the dust of the synagogue away from his clothing, he declared that he did not want to be judged with them. “When God comes to judge this synagogue and all that is in it for its wicked rejection of grace, I do not want to even have its dust on me.” And then he gives commentary for his conduct: “If I had not preached woe is me. Your blood would be on my head because I knew and did not warn you. But now, I have fulfilled my duty as the watchman. Your unwillingness to heed the warning is on you. I am clean.” F.F. Bruce says it well:

By a spectacular gesture (shaking out his cloak so that not a speck of dust from the synagogue might adhere to it) he expressed his resolve to have done with that building and his abhorrence of the slanderous talk in which his opponents were indulging—not so much against Paul himself as against the one whom Paul proclaimed as Messiah and Lord. He had discharged his responsibility to them, he assured them; if they would not accept the news of salvation which he brought, he was now free of blame. (Bruce, 1988, p. 349)

In the shaking out of his garment his attitude is made plain. He had stayed with his convention and policy of going to the Jews first. But he now spoke to these Jews a word of judgement that they would understand from their prophets.

We find the same language in Ezekiel’s picture of the prophet as a watchman over Israel (33:1–7; cf. 3:18). So Paul always fulfilled his role of witness to his fellow Jews. When it was no longer possible to bear that witness, he moved to the Gentiles. But in the next city he would be back to the synagogue, blowing his warning trumpet. (Polhill, 1992, pp. 384-385)

After saying that from now on he will to the Gentiles, notice what comes next. He goes out of the synagogue to the house next door; the house belongs to a Gentile named Justus. At some point a Gentile made it clear that his home could be used for the ministry rejected by the Jews of the synagogue. Justus is to be commended for using his worldly possession in the promotion of Jesus.

This man now placed his house at Paul’s disposal, and people who had been accustomed to attend the synagogue did not have to leave their habitual route if they wished to go on hearing Paul: they made their way toward the synagogue, as usual, but turned in next door. (Bruce, 1988, p. 350)

What does this say to us today?

The physical structure and religious rites of the synagogue were not required for the ministry to continue. The church is a people gathered around Jesus, receiving Jesus’ words, and learning to obey Jesus. Ministry flourishes where the ways of God are clearly revealed and patiently explained to promote faith in Christ, and where hearts hear and heed His will. Paul’s departure from the synagogue became the beginning of ministry next door. Justus reminds us that we can advance that same mission by opening our homes and placing our resources at Christ’s disposal (Acts 18:6–7). My dorm room, my apartment, or my house can become a place where people hear the gospel and grow as disciples. Keep speaking, recognize fresh opportunities, and consider what you can surrender so that others may hear. Surrender.

Acts 18:8 (NKJV)

⁸ Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

(Acts 18:8) – The apostle has left the building. But the word he preached has not. However, the showdown and departure was not in vain. It was a separation that needed to happen; nothing was gained by not getting to the point and calling for a decision. The ruler of synagogue had become a believer during the time that Paul had been reasoning in their midst on the sabbaths. But it was when Paul left that that something happened. The decision had to be made; if the ruler of the synagogue did not become a Jesus follower he would not have access to the preaching God was making available through Paul. And his household had come to the same conclusion. It seems to ripple out from Crispus because many of the Corinthians, hearing the word of truth or gospel of their salvation, believed and were baptized.

In public baptism their decision was openly declared. Now, in order to get more of the truth that had saved them, they would have to go to the house of a Gentile. Paul was no longer going to the Jews; any Jew that wanted to learn to become effective as a Jesus follower would have to come away from scoffers and blasphemers to a house that was owned by a Gentile. Based on later writings of Paul to the church in Corinth, this Jew stayed with the Gentiles.

[T]he ruler of the synagogue became a believer. He likely was the same Crispus mentioned in 1 Cor 1:14 as one of the few in Corinth upon whom Paul himself administered baptism. (Polhill, 1992, pp. 385)

For Crispus there was a willingness humble himself and become a learner. What does this say to us who are hearing the gospel and realizing that if we accept the offer of God to receive forgiveness and favor through faith in Christ that we are letting go of positions and people that have meant much to us? It is certain that his conversion was a significant change to the synagogue and encouragement to other Corinthians that also believed.

The gospel calls for a decision that becomes visible in our lives. Crispus believed on the Lord, and many Corinthians publicly declared their faith through baptism (Acts 18:8). Following Jesus may cost us status, familiar associations, and the approval of people we love. We receive salvation through faith, but allegiance to Christ means trusting Him with what obedience may cost. Will you believe on the Lord, openly identify with Him, and follow Him even when doing so means leaving something precious behind?

Acts 18:9–11 (NKJV)

⁹ Now the Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent; ¹⁰ for I am with you, and no one will attack you to hurt you; for I have many people in this city.” ¹¹ And he continued there a year and six months, teaching the word of God among them.

(Acts 18:9-11) – It has taken a toll on the man. Each of the prior outreaches with the varying degrees of opposition have had a negative effect of his person. His commitment to Christ has been costly. This is what he says about himself in a letter he will eventually write to the Corinthians:

³ I was with you in weakness, in fear, and in much trembling. (1 Corinthians 2:3)

By this time he is not the same. He has been weakened by his ordeals. Looking over his prior experiences I can imagine him in the night saying the following:

Paul is so fearful that it is physically manifest in visible trembling of his body. Some translations say that Paul has departed (μεταβαίνω) the synagogue (Acts 18:7). He has done more than depart the synagogue. F.F. Bruce translates 18:7 this way:

⁷ So, quitting the synagogue, he went into the house of a God-fearer… (Acts 18:7) (Bruce, 1988, p. 349)

He has quit and more. It is in the words of Jesus to Paul that we gain insights into his contemplations. Jesus says, “Do not be afraid, but speak, and do not keep silent; 10 for I am with you, and no one will attack you to hurt you; for I have many people in this city.” What is implied by Jesus words of comfort to Paul? Jesus says, “Do not be afraid” because Paul is fearful. In his own words he was literally shaking with fear. Jesus says “speak, and do not keep silent” because the apostle has considered not speaking the truth and keeping silent about what he knows. You can disagree with my commentary but you will have to then say that Jesus is just saying stuff. Since we know that is not the truth and that the Lord sees Paul’s heart (1 Samuel 16:7), we have to say that he had become weak and was ready to stop speaking.

But Jesus has not and will not leave his follower and faithful servant. Right now he needs a word of encouragement from his friend. After telling the apostle not to be afraid, to speak, and not to be silent, Jesus gives him the basis for keeping these commands:

• My Presence – for I am with you. Although Jesus says more, this is the foundation for casting out fear – the presence of God is more powerful than any persecution… even death. Paul, you are not alone. The fact that this needs to be stated says that in the moment that is not how he felt. His faith needed to be reminded of the facts.
• My Protection – and no one will attack you to hurt you; for I have many people in this city. You are not going to be assaulted or harmed
• My Purpose – for I have many people in this city. Your continued witness matters. Your work is not done and you are being protected in order to fulfill your purpose.

He can now focus on feeding sheep, caring for the new congregation, and the business of being a witness. But what about us? There are two takeaway. One is for the assailants and the other is for assaulted.

For those of us prone to cut with comments and otherwise hurt people that God has sent to help us, we need to know this: it is taking a toll. Our treatment of those who serve us matters. Cruel words, persistent hostility, and careless accusations can wound people who are already carrying heavy burdens. Let us speak truth with love and strengthen those who labor among us.

And when we are the wounded servants, Christ’s encouragement to Paul gives us reason to persevere: (1) Rejection does not mean that the Lord has abandoned us or that our work is finished. (2) Some people may refuse the ministry we offer, but others still need to hear. (3) We may need to change where or how we serve, as Paul did when he moved next door. We must not let fear alone decide whether we continue. (4) Stand firm in the calling of Christ, receive the encouragement He provides, and keep serving those He places before you. In Jesus’ name, move on.

References

Berding, K. (2021, October 18). Was Paul a tentmaker? Part 1: Did Paul make literal tents? The Good Book Blog. Biola University. https://www.biola.edu/blogs/good-book-blog/2021/was-paul-a-tentmaker-part-1-did-paul-make-literal-tents

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts. Broadman & Holman Publishers.