Chapter IV

_ARRIVAL AND STAY OF ST PAUL AT CORINTH._
A.D. 52, 53.

AFTER a stay at Athens, the duration of which is not recorded, the Apostle Paul repaired to Corinth, a place eminently adapted to be the centre of missionary operations, being the capital of the province[1008] of Achaia, a large mercantile city, and inhabited by a large number of Jews. At this time the number of the latter was unusually large, owing to a decree issued by the emperor Claudius, in A.D. 50, directing their expulsion from Rome (Acts xviii. 2). The imperial edict here alluded to by St Luke is probably the same as that mentioned by Suetonius[1009], who relates that Claudius drove the Jews from the capital, “because they were incessantly raising tumults at the instigation of a certain Chrestus,” a name used by mistake, there is little reason to doubt, for Christus, and pointing to mutual hostilities between the Jews and Christians respecting the Messiah[1010].

Among those thus banished were two natives of Pontus in Asia Minor, named Aquila and Priscilla, who on their way homewards by the ordinary maritime track across the isthmus of Corinth, had settled down there for the present, and engaged in the manufacture of tents, probably of the _Cilicium_[1011], or hair-cloth, already mentioned as an important article of trade in the Levant. Whether they were already converted to Christianity or not is doubtful, but as workers at a common trade the Apostle _came and attached himself to them_ (Acts xviii. 3), and the intimacy now commenced lasted during the whole of St Paul’s life, and his new found friends became not only partakers of a common faith, but rendered him the most important services.

While, however, he laboured working with _his own hands_ (1 Cor. iv. 12), he did not neglect his great work as an Apostle. According to his usual practice, he repaired every Sabbath-day to the synagogue, and endeavoured to persuade both the Jews and Gentiles there present (Acts xviii. 4) to believe in Jesus as the promised Messiah and Saviour of the world. Nor were his labours unsuccessful. Many, both Jews and Gentiles, professed themselves believers. Amongst these was the _house of Stephanas_, whom the Apostle calls _the first-fruits of Achaia_ (1 Cor. xvi. 15). Another convert, and one of considerable note, was Crispus, a ruler of the synagogue (Acts xviii. 8); a third was Gaius, or Caius, with whom he afterwards lodged. All these he baptized _with his own hand_ (1 Cor. i. 14–17).

After he had been thus labouring about two or three months, Silas and Timothy returned from Macedonia (Acts xviii. 5), and relieved the Apostle’s intense anxiety respecting the churches he had planted there (1 Thess. i. 2; ii. 13; iii. 6), informing him of the continuance of their faith and love, of their fond remembrance of himself, and their eager desire to see him again (1 Thess. iii. 6). The effect of this welcome news seems to have been an instantaneous increase of the zeal and resolution with which he prosecuted his labours. Already there were signs of opposition to the progress of the truth, and he had begun his work at Corinth _in weakness, and in fear, and in much trembling_ (1 Cor. ii. 3). But now a weight was taken off from his mind (1 Thess. iii. 1–6), and _he was pressed in the spirit_, or, according to a preferable reading, he was _pressed by the word_[1012] (Acts xviii. 5). His zeal was a positive pain to him. His anxieties removed, he felt he could not restrain the impulse to give utterance to the Word of God, and to apply himself with redoubled energy to his work.

Satisfactory, however, as had been in the main the tidings brought by Silas and Timothy from Thessalonica, some irregularities which had crept in, and some mistaken notions the new converts entertained, required correction. Since the Apostle’s visit several of their relatives and friends had died, and they feared that these departed Christians would lose the happiness of witnessing their Lord’s second coming, which they conceived to be close at hand (1 Thess. iv. 13–18). Under the excitement of the same expectation others had abandoned their lawful callings, and fancying that they need not work claimed the support of the richer members of the church (1 Thess. iv. 11, 12). Others, again, had not learned to subdue their carnal appetites (1 Thess. iv. 1–8), and there were symptoms of a lack of order (1 Thess. iv. 9, 10), and a tendency to despise the gift of prophesying, or inspired teaching, in comparison with other and more showy gifts (1 Thess. v. 20; comp. 1 Cor. xiv.).

For these reasons he addressed his first Epistle to the Thessalonians. Meanwhile the progress of the Church at Corinth had awakened the determined opposition of the Jews, who not only obstinately opposed the truth, but poured forth coarse blasphemies on the name of Jesus (Acts xviii. 6). Accordingly the Apostle confronted them sternly, and declaring that their blood must rest upon their own heads, announced his intention of turning to the Gentiles, and made the house of a Gentile convert named Justus, which was contiguous to the synagogue, the place of his public teaching (Acts xviii. 7). The difficulties of his position were thus much increased, and so greatly was he discouraged, that, though Crispus remained faithful, and many of the Corinthians had embraced the faith, he appears to have thought of withdrawing from the city[1013]. But while he was thus hesitating, the Lord Jesus appeared in a vision of the night, and bade him be not afraid, but speak forth boldly, for He _was with him, and He had much people in the city_ (Acts xviii. 8–10). Thus encouraged the Apostle resumed his labours, and continued them without any apparent interruption for a space of eighteen months.

During this period intelligence received from Thessalonica induced him to address a second Epistle to the Church there. His previous letter had not abated the excitement connected with the expectation of the Saviour’s speedy advent. A fanatical section had even laboured to increase it, claiming imaginary revelations from the Spirit (2 Thess. ii. 2), and the authority of a rumoured letter from the Apostle himself in support of their views (2 Thess. ii. 2). To discourage such ideas, and that neglect of daily employments (2 Thess. iii. 6–16) to which they led, the Apostle wrote again, A.D. 53, explaining more fully certain signs he had already told them must precede the Redeemer’s second coming (2 Thess. ii. 1–12), and exhorting the Thessalonians to an orderly and diligent life after the example he had himself set when present in their city (2 Thess. iii. 8, 9).

Thus while continuing to labour at Corinth, did he seek to promote the growth of the Churches he had planted in Macedonia. By this time a new proconsul of Achaia had arrived in the person of Gallio[1014], the brother of Seneca the philosopher, and of Mela, whose son Lucan was the author of the Pharsalia. The new governor had the reputation of being a man of remarkable sweetness of disposition and great popularity, whom “every one loved too little, even he who loved him most[1015].” Accordingly the Jews thinking they might presume with impunity upon his easy temper, with accord set upon Paul and dragged him before his judgment-seat[1016], alleging the old charge that _he persuaded men to worship contrary to the law_ (Acts xviii. 13). When, however, the Apostle was on the point of entering upon his defence, Gallio, probably acquainted with commotions of the same kind at Rome and with the nature of the Jewish opposition to Christianity, refused to listen to it. If the question brought before him had been some act of crime or wickedness, it would have been only reasonable that he should have heard it through. But if, as it appeared to him, it was merely a question of doctrine, of words and names and Jewish law, he would have nothing to do with it, they must see to it themselves; and he drove them from the judgment-seat (Acts xviii. 16).

This decision had a remarkable result. The mob[1017], always unfriendly to the Jews, seized Sosthenes, one of the rulers of the Synagogue[1018], or perhaps the successor of Crispus, and began to beat him in the very presence of the proconsular tribunal. But Gallio left him to his fate, and _cared for none of these things_ (Acts xviii. 17). Thus the assurance given to the Apostle in the late vision was fulfilled. Though bitter enemies had set upon him, none had “hurt” him, and it had been proved that the Lord _had much people in the city_.

Having tarried, therefore, at Corinth yet a good while, he took his leave of the brethren, and after[1019] terminating a religious vow, taken for some unknown reason, by cutting his hair at Cenchreæ[1020], sailed, accompanied by Silas and Timothy, Priscilla and Aquila, in the direction of Syria. A voyage of about 13 or 15 days brought them to the port of Ephesus. There Aquila and Priscilla remained, while the Apostle, after only staying long enough to hold one conference with the Jews in their synagogue, hastened on by sea with his other companions to Cæsarea, and thence by land to Jerusalem, in time to keep the great national festival of Pentecost (Acts xviii. 20–22). His stay was very brief, and after saluting the Church there he returned to Antioch, from which he had been so long absent, and there continued some time (Acts xviii. 23).