Acts 18:1

After these things, Paul departed from Athens and came to Corinth. 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. Paul came to them, and because he was of the same craft, he stayed with them and worked, for they both were tent makers by occupation. He reasoned in the synagogue every Sabbath and persuaded both the Jews and the Greeks.

When Silas and Timothy came from Macedonia, Paul was pressed in the spirit and testified to the Jews that Jesus was the Christ.

Let's pray. Father, we thank you for your word, which is living and powerful and sharper than any two-edged sword. Lord, your word is inspired by you and useful for doctrine, for reproof, for correction, and for instruction in righteousness, that we would be thoroughly equipped for every good work. We pray that you would continue to sanctify us and equip us as we look now into this passage. Lord, give us understanding and application, we pray. In Jesus' name, and all God's people agreed, saying, Amen. You can be seated.

You may have forgotten, but we are actually studying through the book of Acts. We come back now to Acts chapter 18, where we left off a few months ago. As we go through the book of Acts, we are taking little detours to study the letters as they were written chronologically in context with the timeline of the book of Acts. It was while Paul was in Corinth, around AD 51 or 52, that he wrote his two letters to the church at Thessalonica. For the last couple of months, we have been going through the letters to the Thessalonians, and it is right at this time period as Paul is in the city of Corinth. We read here in verse 1 that after these things, Paul departed from Athens and came to Corinth.

For the first time in Paul's missionary journeys, we see in this passage that Paul is traveling alone. This is a big deal because when Paul went out on his first missionary journey, he was accompanied by Barnabas. It was Barnabas and Paul who were sent out from Antioch and went to the region of Galatia. During his second missionary journey, Paul was accompanied by Silas. When they came to Galatia, Paul and Silas picked up Timothy. Then, as they approached the borders of Galatia and were about to enter Macedonia, they picked up Luke. They went to the city of Philippi, so it was Paul, Silas, Timothy, and Luke together.

When they left Philippi, they left Luke in that city and went down to Thessalonica, where Paul, Silas, and Timothy ministered. However, when Paul went on to Berea, they left Timothy in Thessalonica. Ultimately, when Paul left Berea, Silas was left there, and Paul was accompanied by believers from that new church in Berea down to Athens. Now, for the very first time, he is traveling alone from Athens to Corinth, just about a 55-mile journey to the west. He is on uncharted ground.

As Paul was alone in Corinth, it was a very well-known city. Athens was as well; we studied about Athens a number of months ago. Athens is that place that even today we consider the cradle of Western civilization. It was the birthplace of modern democracy, a city filled with thought where philosophers gathered. It was in the city of Athens, in Acts chapter 17, that Paul was ushered into the Areopagus, or up to Mars Hill. There, he contended with the philosophical heavyweights, the giants of philosophy in their own right. Athens was something of an intellectual capital in the ancient world.

In contrast, Corinth was the center of sensuality. Corinth was quite different; Athens was filled with intellectual pride, while Corinth was filled with sensual lust. Great Bible teacher G. Campbell Morgan said that Athens was the center of clouded light, while Corinth was the center of corrupt life. It was just a wicked, wicked place. It's important to remember that when Paul was writing his letter to the Romans, he was actually staying in the city of Athens during his second trip there.

In Romans chapter 1, verse 18, Paul discusses the wickedness upon which the wrath of God is going to come. I have a feeling that when Paul was writing these things in Romans 1:18 through 32, he had the wickedness of Corinth in mind. He states, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness. Because that which may be known of God is manifest in them, for God has shown it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse."

Paul continues, "Because when they knew God, they glorified Him not as God, neither were they thankful. But they became vain in their imaginations, and their foolish hearts were darkened. Professing themselves to be wise, they became fools, and they changed the glory of the uncorruptible God into an image made like unto a corruptible man, and birds, and four-footed beasts, and creeping things. Wherefore, God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves, who changed the truth of God into a lie. And they worshipped and served the creature more than the Creator, who is blessed forever. Amen."

Paul gives this description of ungodliness and wickedness in Romans 1:18 through 32, and I believe he was truly describing what he saw around him in the city of Corinth. Corinth was portrayed in ancient Greek plays as a place of debauchery. If ever there was a Corinthian man depicted in one of the plays, he was always shown as drunk. It was literally the Las Vegas of the first century; what happened in Corinth stayed in Corinth. In fact, it became somewhat of a derogatory term to be called a Corinthian. To behave like a Corinthian meant that one was sensual and completely given over to lust.

They even had a term for loose women, calling them Corinthian women, which meant they were prostitutes. The city was synonymous with debauchery and was filled with evil. Probably the most well-known fixture of ancient Corinth was the temple located at the Acropolis on the hill. This temple was dedicated to Aphrodite, the goddess of sensuality and sex. Every single night in Corinth, more than a thousand temple priestesses, who were essentially temple prostitutes, came down from that temple.

They went into the city where the people of Corinth worshipped their false god, Aphrodite, in very immoral, sensual, and wicked ways. Corinth had quite a reputation. Not only was it a place of great sensuality and immorality, but it was also the commercial capital of that region of the Roman Empire. Because of its location, Corinth was a prime spot for merchants traveling from the eastern parts of the Roman Empire towards Italy and Rome. They would often port at Corinth.

Due to its position on the Peloponnesian Peninsula, there was a small land bridge of about four miles that made it easier for them to port there, lift their boats out of the water, and drag them across that four-mile stretch of land, the isthmus. They would then put the boats back in the water between the Aegean and Adriatic Seas. It was safer and much quicker than going all the way around the Peloponnesian Peninsula. Many merchants came to the city of Corinth, making it a trade center of the day.

As a result, there were all kinds of different people from all over the known world at that time. Corinth was very multicultural and multilingual, completely given over to sensuality and idolatry. Paul now came to that city by himself. I think that his arrival in Corinth, combined with the city's reputation, caused him to approach it with a timid nature. When Paul wrote his first letter to the Corinthians, in 1 Corinthians chapter 2, he said, "And I, brethren, when I came to you, I came to you in weakness and in fear and much trembling."

When Paul entered the city, which had a population of at least 100,000 at that time—some commentators and scholars suggest upwards of 200,000—he felt this weakness and fear. This was partially because he was alone and partially due to the city's reputation. Nevertheless, he came there to preach the gospel to the people.

Acts chapter 18, verse 1 tells us that after these things, Paul departed Athens. It is important for us to remember what Paul did in Athens. He preached among the philosophers at Mars Hill, speaking with great eloquence.

He used the poets of their day and incorporated the culture of Athens, including its idolatry, into the message he delivered there. The message that Paul gave in Athens was a very powerful one. However, we read at the end of Acts chapter 17 that when they heard of the resurrection of the dead, specifically in Acts 17, verse 32, some mocked, while others said, "We will hear you again on this matter." Most of the people in Athens, when Paul shared the word with them in a powerful way, either mocked or dismissed the message. This reaction is similar to what we experience in our day.

The culture of the Greco-Roman world in the first century is very similar to our culture today. When we share the gospel and get to the point about the death, burial, and resurrection of Jesus, people either mock or dismiss it. Yes, some will receive the message, but for the most part, they will mock and dismiss it. I have a theory, and I could be wrong, but I believe that when Paul left Athens and embarked on that 55-mile journey to Corinth by himself, a change took place in the manner in which he would bring the gospel to people.

In Athens, we see him eloquently presenting the gospel, incorporating all kinds of relevant material. However, when he arrived in Corinth, he stated in 1 Corinthians 1, verse 22, "For the Jews require a sign, and the Greeks seek after wisdom, but we preach Christ crucified, unto the Jews a stumbling block and unto the Greeks foolishness." He continued, "When I came to you, I determined to know nothing else but Jesus Christ and him crucified."

This marks a significant change. There were no pragmatic pleas, no enticing words, and no excellent speech or wisdom. He simply proclaimed Jesus Christ and him crucified. I believe that Paul the Apostle, much like you and I, was tempted in his day to try to be relevant, to use intellectually sound arguments and relevant language to persuade people to his opinion.

But during the transition from Athens to Corinth, it seems that something changed. I believe that Paul was somewhat humbled there at Mars Hill. While a very small group of people received the gospel in Athens, for the most part, they mocked and were dismissive. Now, as he comes to Corinth, he is trembling and fearful. He says, "When I came to you, I didn't come with excellence of speech or wisdom; I just came preaching Jesus Christ and Him crucified."

It is very important for us to take note of that because we are tempted to try and find some intellectually sounding way to bring the gospel. Yes, there is a way to do that with apologetics, but ultimately, at the end of the day, you can have the most reasonable-sounding argument for God and for Jesus Christ. However, it comes down to faith. Someone has to put their confidence and trust in a man who was in Jerusalem 2,000 years ago, who is God, who died on a cross, and three days later rose from the dead. They have to come to that point.

When Paul came to Corinth, his teaching and preaching were completely different. We read in Acts 18:2 that 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. Paul came to them, and because he was of the same craft, he stayed with them and worked with them, for their occupation was tent making.

As Paul entered into Corinth, he was a nobody. He was alone and no doubt sought out a synagogue. That was Paul's custom when he would come into a new city—to seek out a synagogue. On the Sabbath day, he would go into the synagogue and look for an opportunity to share the gospel. However, when he came to Corinth, like in many other cities, Paul needed to find gainful employment. He was not supported at this point, as missionaries sometimes or most times are in our day. Paul had to fund his own work, and as we see here, he was a tent maker by trade.

When he came to Corinth, he looked for an opportunity to work. As Providence would have it, when he went into the marketplace, he found a Jewish man with the same job. He connected with Aquila and Priscilla, his wife, who was also involved in that work. We are told that Aquila was from Pontus, which is north of Galatia.

That region that Paul had already ministered in is modern-day Turkey, just at the southern coasts of the Black Sea. Aquila, a man who lived in Rome, was in the very capital of the empire at that time. His wife, Priscilla, was with him. They came from a Jewish background. Some wonder if Priscilla was Jewish, but we know for certain that Aquila was.

We are told in this passage that they had left Rome because Claudius, who was the Caesar at that time, had commanded all the Jews to depart from Rome. From secular history, we know that in A.D. 49, Claudius Caesar expelled all the Jews from the city of Rome. It seems there was some sort of insurrection or disturbance involving the Jews in that city. Claudius decided that if there were going to be problems, they had to go.

One writer even suggests that there was a very charismatic Jew living in Rome who convinced a handful of Jews to revolt against the empire. There was a tradition among Jews in the first century that if they gathered together and revolted against Rome, then the Messiah would show up. The coming of the Messiah was believed to be linked to their actions. If they revolted, the Messiah would come. Some writers claim that this charismatic Jew in Rome said that if they revolted there, then the Messiah would truly arrive.

However, the Roman Empire had its own tradition. It went something like this: if you revolt or cause a riot, we will crush you. You can enjoy the peace of Rome, the Pax Romana, if you live at peace. If you pay your taxes, you will be fine. But if you try to rise up and revolt, we will crush you. Claudius was somewhat lenient; he did not crush the Jews in the city of Rome, but he did expel them, sending them packing.

It is believed that there was a population of about 20,000 Jews in Rome at that time, and all of them were sent away. Many of them came to the city of Corinth because it was welcoming to them after leaving Rome. When Paul arrived in Corinth around A.D. 51, he found a city filled with many refugee Jews. God had uniquely called and gifted Paul to minister to them. Most of those Jews had lived in the Greco-Roman world and had not been in Jerusalem.

They had not been a part of Israel, but they were children of Israel by blood. They were children of Abraham and had lived throughout the Roman Empire, so they had a very Hellenistic Greek background. Paul came from a Greek city. Now, this man, who came from a Greek city, having Roman citizenship and being trained in Jerusalem, arrived in Corinth, where there were multitudes of Jews who had been refugees from Rome. One of them was Aquila and his wife, Priscilla. Paul met up with them and began to work with them.

There are many views on Aquila and Priscilla, but not a lot is written about them in the Scriptures. They only appear seven times in the New Testament. Some Bible scholars and teachers believe that when Paul met them, they already knew the gospel of Jesus Christ and had submitted to Him as Lord. However, I don't think that was the case. I believe that Paul probably ministered to them and shared the gospel with them as he worked alongside them. This serves as an important encouragement and exhortation for us in our day as well. Paul led them to Christ while he worked with them.

This is an encouragement for you today, especially for those of you who have jobs in the private sector, where many of your co-workers are not Christians. You are not to witness to them on your company's time, but as you have the opportunity, we are to be witnesses in the way that we live, most specifically by living in honesty and integrity. Many of you here today, who are in the corporate world, recognize that it's a cutthroat environment, especially when people are losing their jobs. Individuals will step on one another to maintain their positions. As Christians, we are called to be lights by the way we live, demonstrating honesty and integrity, and walking in the self-control of the Lord and the fruit of the Spirit.

As we do this, it is totally contrary to the rest of the world, providing a great opportunity to share our faith in that environment. While living with Aquila and Priscilla, Paul shared the Lord with them. In verse 4, we read, "And he reasoned in the synagogue every Sabbath, and he persuaded the Jews and the Greeks." Paul reasoned in the synagogue; it was always his custom. Whenever he would come to a new city, he would find the gathering place of the Jews in that city. In every single city that Paul visited, he went first to the synagogue, except in the city of Philippi, because there was no synagogue there.

So, when he came to the cities of Galatia, Thessalonica, Berea, Athens, and now Corinth, he followed this pattern.

Paul seeks out the synagogue. He'll do the same thing when he gets to Ephesus later on in the Book of Acts. As Paul worked throughout the week as a tent maker, he would prepare his materials on Sabbath, Saturday, and go to the synagogue looking for an opportunity to share. Because he was a traveling rabbi who had been trained under some of the smartest Jews and the leaders of the nation in Israel, he had an open-door opportunity to come into the synagogues and preach.

We are told that he reasoned with them from the Scriptures. The word "reasoned" there is the Greek word "dialegomai," from which we get our English word "dialogue." When Paul went to Thessalonica, in Acts chapter 17, verse 2, he reasoned, he dialogued with the Jews from the Scriptures in the synagogue. When he went down into Athens, it says in Acts 17, verse 17, that he disputed, or the same word, he reasoned with the Jews. When he goes to Ephesus, in Acts chapter 18, verse 19, it will say that he will reason with the Jews once again. Then in Acts chapter 20, verse 7, when he goes to Troas, Paul will reason from the Scriptures and dialogue with the people.

Whether it was with Jews or Gentiles, with men of great wealth and power, or with those of low degree, whether they were slaves or free, Paul was able to argue, converse, debate, and discuss from the Scriptures about who God is, who God was, and what He does. We too ought to be able to do the same. That is one of the primary reasons that we here at Calvary Chapel seek to go through the Scriptures, line upon line and precept upon precept. We want to go through verse by verse and chapter by chapter so that we have a working knowledge of the Scriptures. In whatever conversation we find ourselves, we can begin to reason from the Scriptures and give a reasonable answer for the hope that is within us with meekness and fear.

That's exactly what Peter said in 1 Peter 3, verse 15: "Sanctify the Lord God in your heart and always be ready to give an answer for the hope that is within you with meekness and fear." It is our desire that you would be thoroughly equipped by your knowledge of the Word to know what you believe and why you believe it. I would say that Calvary Chapel is fairly distinct among churches. Perhaps you come out of a more denominational church or a more traditional church.

The sermon on a Sunday morning is very different from what you might find at a Calvary Chapel. Sometimes, what we receive at a Calvary Chapel, whether here or at another location, is very much like what you might experience in a classroom. It involves learning and understanding, dissecting the Word of God so that we might know it.

I have to admit that it grieves me how many times I interact with believers who just don't know the Scriptures. Sometimes they'll say things like, "Well, the Bible says God helps those who help themselves." When I ask them, "Where does it say that?" they often respond, "Well, I don't know." The truth is, it doesn't say that. It is our desire to know and understand the Word, and I hope that is what is happening as you gather together here on Sunday mornings, Wednesday mornings in the senior study, Wednesday nights, or with the women's and men's ministry, home fellowships, or whatever it may be. We should strive to know the Word.

Paul knew the Word and clearly had good reasoning skills because he was able to reason with people from the Scriptures. He induced them to put their confidence and trust in Jesus as Christ and Savior. This is significant because Paul was initially speaking every single time with Jews. Those Jews placed their confidence and trust in who they were; they were children of Abraham, descendants of the one called by God in Genesis chapter 12. They put a lot of stock in their lineage and identity.

Moreover, they also placed a great deal of confidence in what they had. The Jews in Jerusalem had the temple, the priesthood, the law of God, and the ordained priesthood that God had established, which outlined how man could approach and worship the one true God. They boasted in and relied on their identity and possessions.

When Paul came and preached the gospel of Jesus Christ, he challenged them to no longer put their confidence and trust in those things. He called them to place their confidence and trust in Jesus of Nazareth, who is the Christ, the Messiah foretold in the Old Testament prophecies. Paul urged them to put their confidence in Him and the work that He did.

He died on the cross to take away your sins, and three days later, He rose from the dead. Oftentimes, at that point, when Paul would begin to speak about Jesus of Nazareth, that He is the Christ and that He rose from the dead, many of the Jews would shut him off, turn against him, be dismissive, or mock. Ultimately, the majority would reject him. Paul was reasoning with them from the Scriptures, and we are told that some, both Jews and Greeks, believed.

In verse 5, it says that when Silas and Timothy came from Macedonia, Paul was pressed in the spirit and testified to the Jews that Jesus was the Christ. I mentioned previously, and we've looked at this quite a bit, that when Paul had left Macedonia, which was about 150 miles north of where he was now in Corinth, he had left his co-laborers, his traveling companions, Silas and Timothy, there. Silas was left in the city of Berea, and Timothy in the city of Thessalonica. However, they all gathered together at some point in the city of Corinth.

We don't know how long Paul was in Corinth by himself, but clearly, he was there for a period of time before Silas and Timothy showed up. There is a drastic change in Paul's ministry when they arrive. When Silas and Timothy came from Macedonia, Paul was pressed in the spirit and testified to the Jews that Jesus was the Christ. Perhaps it was the report that Silas and Timothy brought from Macedonia, or maybe it was just their mere presence with Paul. Whatever the case, Paul was stirred by the Spirit of God to change his message with the Jews who were gathering in the synagogue on the Sabbath day.

What is really interesting about this is that it causes us to wonder what Paul was preaching in the synagogue on the Sabbath day if he was not preaching Jesus the Christ. Very likely, Paul's work prior to Silas and Timothy's arrival was a work of preparation. He was building up a good rapport with the Jews in the synagogue, and God was using him to prepare the ground for the seed of the gospel of Jesus Christ. But whatever the case, when Silas and Timothy showed up, Paul began to preach Jesus Christ.

It is good to note that in the original language, it does not say that he began to testify to the Jews that Jesus was the Christ. It merely states that he began to testify to the Jews Jesus Christ. His primary emphasis, his whole focus, once Silas and Timothy showed up, was preaching Jesus Christ.

This makes me wonder: why did Paul wait until they showed up? What held him back from boldly and plainly declaring Jesus Christ? It seems to intimate, from the Scriptures, that there was something that restrained him prior to Silas and Timothy's arrival. I have a feeling, and I could be wrong on this, that it was something related to Paul's timidity because he came to them with fear and trembling.

Why was Paul fearful and trembling when he came to Corinth? In Galatia, he had been dragged outside the city of Lystra and nearly killed by being stoned—stoned to death, not in the way you might think, but with rocks. In the city of Philippi, he and Silas were arrested by the magistrates, beaten, and imprisoned. In Thessalonica, a group of zealous Jews rose up against him and wanted to kill him, forcing him to leave by night. That same group of zealous Jews followed his ministry to Berea and turned the city against him.

I think there was a level of fear and trembling in the Apostle Paul when he came to Corinth, a city known for debauchery and wickedness. He was preparing the ground. I do not think he would withhold the gospel of Jesus Christ, but he was giving it to them in measure, we might say. I believe Paul knew his audience or took time to understand who they were so that he might find the best way to share the gospel with them.

When he shared the gospel, we see the reaction to it in verse 6. When they opposed themselves and blasphemed, he shook his clothing and said unto them, "Your blood be upon your own heads. I am clean."

Henceforth, I will go to the Gentiles. He departed there and entered into a certain man's house whose name was Justice, one who worshipped God, whose house was joined hard to the synagogue. Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.

At the preaching of Jesus Christ, the battle lines were drawn, and that is still the case 20 centuries later. You can talk politics, you can talk philosophy, and you can discuss many different topics, including science, as Paul did in Athens. However, as soon as you begin to mention Jesus Christ, the battle lines are drawn.

A great book written by Franklin Graham a number of years ago is called The Name. There is something about that name, as the song says. But there is also something about that name in that when you begin to preach Jesus Christ, people are absolutely opposed to it. Any other name is no big deal. Speak about Confucius or Buddha, and nobody seems to care. But mention Jesus Christ, and there seems to be a problem.

So, Paul began to preach Jesus. There were some in the synagogue who believed, we are told, but the majority arranged themselves against Paul, Silas, and Timothy. The message of a suffering, dying, and resurrected Messiah was not what they wanted. The Jews there wanted a political reforming Messiah, one who would come and deliver them from the oppression of Rome. Yet, Jesus came to deliver us from the oppression of sin. When Paul began to proclaim Jesus of Nazareth, the suffering, dying, and resurrected Savior, they wanted nothing to do with it.

Their opposition would not just be in their words; it would quickly turn to action. Notice Paul's response, as I think it is very instructive for us. When they began to oppose themselves and blaspheme, he shook his clothing and said unto them, "Your blood be on your own heads. I am clean. From henceforth, I will go to the Gentiles." Paul responded.

Just as Jesus instructed His disciples to respond in Matthew chapter 10, we see a clear directive. In this chapter, Jesus was sending His disciples to go and preach the gospel to the lost sheep of the house of Israel. In verse 14, Jesus said, "And whosoever shall not receive you nor hear your words, when you depart out of their house or that city, shake off the dust of your clothing. And truly I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city."

When they reject the message, Jesus instructed His disciples to shake the dust off their clothes and move on to the next place where they may be received. It's important for us to learn from this because, I don't know about you, but I typically have a hard time when people reject the message. We have a tendency to take it rather personally when people reject the message that we preach, whether it's from the pulpit on a Sunday or in our interactions with people in our workplaces or just out and about in Escondido. We take it very personally.

However, Paul didn't operate like that. Jesus' instruction to His disciples was that we should not take rejection personally. When someone rejects the gospel of Jesus Christ, they are not rejecting you; they are rejecting God. We must recognize and respect that God has given them free will to make that decision, to make that rejection. If they choose to reject, we don't need to take our Bibles and hit them over the head, asking, "Don't you get it?" Although we might feel that way at times, we need to leave the Word of God with them and allow the Holy Spirit to work in their lives.

We may be passionate about the gospel. We may be zealous about it, and it may drive us nuts, especially if they are family members or even our own grown children who do not want to hear what we have to say about the gospel. Listen, be faithful to declare the gospel, and if they reject it, allow them to do so because God has given them free will. God is able to work apart from our forcing the issue, and I think Paul had that confidence.

In the Word of God, the Scripture says in Isaiah 55 that God's Word will not return void; it will accomplish the very task that God sent it forth to do. God's Word will be effective. If a person rejects God's Word, it doesn't diminish its effectiveness. You see, God's Word does one of two works in an individual: either it will soften their heart to the point of repentance and acceptance of the truth of the gospel, or it will make them headstrong and steadfast in their path toward destruction. That's a hard thing for us to grapple with, but that's clearly what the Scriptures reveal.

When Paul shook the dust from his clothing and left, he did so with a stern warning: "Your blood be upon your own heads." I think that's important for us to learn from as well. When someone rejects the gospel, we must leave them with an understanding of what it means to reject the gospel. Although they may say, "Well, I don't believe that," that's okay. I'm still delivering you the message. The fact is, if you reject the gospel of Jesus Christ, you will be rejected by Jesus Christ. He says, "Your blood be upon your own head."

Now, Paul turns his attention to the Gentiles. He always began with the Jews first and then the Gentiles, as it was God's command. When he departed from there, he entered into a certain man's house whose name was Justice, a worshiper of God. Justice had a very Greek name, indicating that he was probably not a Jew but a God-fearing Gentile who was investigating Judaism. He was attending the synagogue services.

This man, Justice, became a believer in Jesus Christ. He said, "Not only have I opened up my heart, but I'm going to open up my home. You can come and teach the gospel here." Notice what it says: his house was joined hard to the synagogue. In the original language, this means that Justice's house shared a common wall with the synagogue. When God closes one door, He opens up another, and sometimes it's right next door. It's amazing how you can be sharing the gospel with an individual, and they reject it, while the person standing right next to them is open to receiving it.

Receives it. Don't be unaware of God opening those doors. This must have driven the Jewish synagogue crazy. Paul says, "All right, I'm leaving," and he walks out the door about 20 paces next door. He continues to preach.

Notice verse 8. It says, "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house, and many of the Corinthians hearing believed and were baptized." The leader, the ruler of the synagogue in Corinth, accepted the gospel. Crispus—interesting name, sounds like a cereal, but that was his name—left the synagogue. This is pretty heavy because it's very likely that Crispus lived within the courts of the synagogue or very close to it. He leaves the synagogue and follows the ministry of Paul. Many of the Corinthians heard the word, believed, and were baptized.

Paul would tell the church at Rome in Romans chapter 10, verse 17, "So then faith comes by hearing, and hearing by the word of God." Many at Corinth heard the gospel preached, and when they heard the gospel, they put their confidence and trust in Jesus Christ. They responded to their faith by being openly baptized, declaring to everyone else that they were now followers of Jesus.

In verse 9, the Lord spoke to Paul in a night vision, saying, "Be not afraid, but speak, hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have many people in this city." He continued there a year and six months, teaching the word of God.

When God spoke to Paul, saying, "Do not be afraid," what does it imply? He was fearful. Paul was fearful. Why was he fearful? He was no doubt fearful because of the success that he was now seeing of the gospel in the city of Corinth. You may ask, "Why was Paul fearful of the success?" Well, it's often at the moment of success that the heart becomes cowardly. It's often when success is enjoyed that the fear of coming opposition and hostility begins to be born. Paul was fearful because of the success. He was no doubt fearful because of the hostility he knew he would probably endure as a result of the gospel being received by many.

Within the synagogue at Corinth, the opposition to the gospel would not only be vocal; it would quickly move to open action. Paul was no doubt fearful of the hostility. He had already been beaten, bruised, and stoned with rocks because of his witness of Jesus Christ. Now, he found himself in a city with more than 20,000 Jews, many of whom had come from Rome after being expelled because they wanted to bring forth the Messiah. Here was Paul, preaching the Messiah, and they wanted to do away with him.

I think Paul was also fearful because of the overwhelming sense of the vastness of the work. Have you ever felt that way? God has given us a call, a commission: to go into all the world and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you, as Jesus said. That's a big deal, and sometimes it's hard enough just for us to do that right in our own community, let alone when the Lord says to go into all the world and make disciples. The vastness of the work can sometimes cause us to feel overwhelmed and fearful.

But God said to him, "Do not be afraid, but speak." In light of our fears, we are still to speak and not hold our peace. Notice that God did not say to Paul, "I'm going to take your fear away." He told him, "In light of your fear, continue to preach the gospel." Why? "For I am with you," He said in verse 10. "No man shall set on thee to hurt thee. I am with you. No one's going to hurt you." This seems to indicate the fear Paul had; he was fearful that people would rise up in opposition and hurt him because of the gospel. God reassured him, "Don't worry, Paul, I've got your back. I'm with you."

At the end of that great commission, which I quoted a moment ago from Matthew chapter 28, verses 18 to 20, Jesus says, "Go into all the world, make disciples, baptizing them in the name of the Father, the Son, and the Holy Spirit, teaching them to observe whatsoever I have commanded you. And lo, I am with you always, even to the end of the age." Here, Jesus reminds Paul, "I am with you. No man will hurt you." Why? "For I have much people in this city." That's an interesting statement that God makes. Who were the much people in Corinth? Well, either God was speaking of those who had already put their faith in Jesus.

It is unlikely that many had put their faith in Jesus, or that God was speaking of those He had chosen to call by the gospel that Paul was preaching. There were many in that city whom God said, "I've called them to myself, and you are to give the gospel to them so that they would turn to me." Paul reassured them, saying, "Don't worry, I've got many people here."

What did he do? He continued there for a year and six months, teaching the Word of God. Paul stayed in Corinth for 18 months, the longest duration in his ministry recorded in the New Testament. It is interesting that Corinth, a wicked city where Paul spent so much time, was the very first city he left peacefully and without being beaten. How did God work that out? God's ways are indeed fascinating. He told Paul, "No one is going to set against you to hurt you."

To understand how God worked this out, let’s briefly look at verses 12 through 17. When Gallio was deputy of Achaia, the region where Corinth was the capital, the Jews made an insurrection with one accord against Paul. They brought him to the judgment seat, saying, "This fellow persuades men to worship God contrary to the law."

As Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or wicked lewdness, O Jews, I would reason that I should bear with you. If this man had done something wicked or evil, then I would hear your case. But if it is a question of words and names and of your law, you look into it. For I will not be a judge of such matters." He then drove them from the judgment seat.

The Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat, but Gallio cared for none of those things. God used the leader, the governor, the ruler of that region and city to protect the Apostle Paul. Gallio has often been portrayed by the church as indifferent and dismissive of the gospel, but that is not entirely accurate. While he was indifferent to the affair the Jews brought before him regarding Paul, and to the beating of Sosthenes, the new ruler of the synagogue, ultimately, he was the one who protected Paul in the city of Corinth.

Paul, don't be afraid. I'm going to protect you. He used an earthly ruler to be Paul's protection. When Gallio said, "No, I'm not going to listen to what you have to say. I'm okay with this guy, Paul," he was basically saying to the Jews, "Sorry, you have no case. You have no legal case here to get rid of this Paul." The Roman governor of that region had put the seal and stamp of approval on Paul, saying, "Hey, you can stay here. No problem." Perhaps because of his careless indifference, whatever the case, it speaks to you and me something very important.

We are not to be afraid to proclaim the gospel. We are not to hold our peace, although the culture around us says, "Listen, church, be quiet. Keep it in the walls of that building there on 1675, 7 Oaks Road. Don't bring it into the public place." Not so. Our God has told us to proclaim the gospel, and we have been given rights under our Constitution to do so. Amen? We ought to utilize those rights that we have. We have certain protection, and we ought to use it.

Don't be afraid to proclaim the gospel. Do not hold your peace. Do not take rejection of the gospel personally. Recognize and respect that God has given man free will to reject the gospel. But we are still to speak boldly the truth in the culture in which we live. Here in Acts chapter 18, we see that more clearly than maybe any other place we've seen so far. Speak the truth. Be ready in season and out of season. Convince, rebuke, and exhort with all longsuffering and doctrine. Yes, the time will come when they will not endure sound doctrine, but you do the work of an evangelist, church. Speak the truth.

Let's stand and pray. Father, we do thank You for Your word. I pray that You'd help us this week to apply these things, to be those who are willing to boldly declare the truth, even if people reject it, even if people don't like what we have to say. Give us strength by Your Spirit and willingness to step out, for we ask it in Jesus' name. Amen.

Thank you.