Translated From the Italian
There was but little fruit in this gifted but frivolous city; for God has chosen the foolish, the weak, and the despised things of the world, to bring to naught the things that are; and the wisdom of this world is foolishness before God. The Lord knows the thoughts of the wise, that they are vain. The Apostle pursues his journey to the other important Grecian center, Corinth, a commercial city in a superb situation, but deeply corrupt, being dedicated to Venus, whose priestesses were given up to vice. Even at this time wealth abounded, and the town had become proverbial for luxury and dissoluteness.
The ambassador of God appears in the midst of this luxury, as a poor workman of the world; and we know from his letters that he refused to take anything from the wealthy Corinthians, while he received with joy the offering sent as the fruit of their love by the simple brethren of Philippi. There was afterward another special reason why the Apostle would not receive money from the Corinthians. This was that false teachers, seeking to profit by the work of Paul, pretended to labor without receiving anything; and Paul desired to take away every occasion of influence from these evil men, and that they should not pretend to that which was not equally verified in him.
Arrived then at Corinth, he finds two people of his own trade, and with them he lodges and works. There, in the simplicity of Christian life, the work of God begins. The Jews had, and have always, a trade. We are apt to believe that the Apostles soared above all difficulties, because armed with divine authority, and that they were free from all fear. We, no doubt, who believe they have the Lord’s authority, receive them as sent by Him; but the Gentiles recognized neither the Lord, nor those sent by him. They were in the presence of the enemy’s power. God had committed His Word to them, that they might convey it to the world, which lay under the power of Satan; and this Word they possessed in tie weakness of the flesh. By faith they knew that the Lord would be with them; and certainly his faithfulness did not fail. But this is known by faith; and they felt all the difficulty of a work which introduced the light of God and the authority of His testimony in the midst of darkness, where the enemy reigned over the spirits of men.
It is a serious thing to make and carry on war for God against the prince of evil. We must know what we are doing, what the enemy is, and what He is whom we represent in this war, so that we may consider it according to the rules of a war of God, that He may sustain us, that the consciousness of His call may be with us, and that thus our faith and confidence in Him may not be interrupted. See how the Apostle speaks of his entrance among the Corinthians: “And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit, and of power” (1 Cor. 2:3,4). One cannot do better than read the first four chapters of the first epistle; and for the question of money, chapter 9, what was the testimony, the life, and the feeling of the Apostle in 2 Cor. 4, 6, and 10. And how deep and real his testimony in chapter 12 and especially in verse 9, the source of his power in the midst of weakness. For in this epistle, as elsewhere, we find what the Apostle’s own feelings were, and what his labors. His heart appears. In 2 Cor. 11, the effect produced by sufferings is shown.
With fear and much trembling then, he commences the work in this seat of satan. First be reasons in the synagogue, as he did everywhere, “to the Jews first and also to the Greeks.” From Athens, Paul had sent Timothy, who had joined him there (according to Acts 8:15,16; 1 Thess. 3:2). Now Silas and Timothy return, and are found with Paul (Acts 17:5). Pressed in spirit by their presence, he bears still stronger testimony that Jesus was the Christ. He had labored faithfully during their absence; but the presence of other Christians gives courage and strength to his spirit according to God. The feeling of what Christianity is, fortifies the heart, and the state of unbelievers is more present to the mind, and more urgent to the heart. But the rights of Christ hold the first place in the Apostle’s heart; and when the Jews contradict and blaspheme, he leaves them, and shaking his garments, says to them, “Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.”
Leaving them, he enters into the house of a Gentile, one who worshiped the one true God. There were many such among the Gentiles, who, weary of the folly and iniquity of idolatry, worshipped in the synagogue, although they had not become Jews. It seems that he had left the house of Aquila and Priscilla. The house of a Gentile who owned the one true God was suited to his work; and to him the work was everything. Still, he does not go far away from the synagogue; and Crispus, the chief ruler of the synagogue, is converted with all his house, whether from the testimony rendered by Paul in the synagogue, or after he had left it. Moreover, the testimony now reaches the Corinthians, and many believe, and are baptized. The work, rejected by the Jews, is now established in the city; for, notwithstanding its wickedness, the Lord had many people there.
Besides this, the Lord encourages Paul by a vision in the night, saying to him, “Be not afraid, but speak, and hold not thy peace.” The Lord was with him, and saw fit to hold the door open. All things were in His hands, and He would not permit the enemy to hinder the work because of wicked men. “He openeth, and no man shutteth.” It is interesting to see how the Lord watches over the work, and over the hearts of His laborers. It is possible that direct communications and visions may not be given now as they were then; but God has not ceased to guide those who labor faithfully in His name, to manifest Himself to their hearts, and He holds still, as then, the keys, opens, and no man shuts. It is sweet to see that, when we work for Him, He is with us, to speak to our hearts, and to direct us and regulate all our circumstances for His glory, and that according to a divine wisdom.
At Corinth the Apostle remains a year and a half, teaching the Word of God. The Jews, roused by the folly of their enmity against Christ and the Gospel, seek to accuse Paul, as of a crime, because he preached the Gospel. They bring him before the judgment seat of the Governor, a man profoundly indifferent to everything religious. The Apostle is accused of having persuaded men to worship contrary to the law. The pro-consul, Gallio, drives them from the judgment seat. He was right. His office was not to maintain the Jewish law, but to preserve order and peace in the country. It was only another proof of the unreasonable and unbridled hatred of these poor people, who had refused the grace of God, and nourished themselves on enmity against all.
The crowd take Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things. For him, the Jewish religion was a miserable and contemptible superstition, because it separated its professors from all the world; for the human heart loves not the truth that condemns the falsity of the world and all of its ways. If the chief of this religion were beaten, it was nothing to him; in his eyes he deserved it, and so they could do it. Unbelief despises superstition, and yet supports it; but it hates the truth, and, if it can, persecutes it. The poor Jews united these two characters—the truth of the oneness of God, and superstition in ordinances, which separated them from all the Gentiles. Contempt and persecution were the only fruits of their assault on the Apostle.
The position of this people is shown in a special way in the narrative before us. But Paul’s relation with them is also shown; we see to what an extent he was still bound to Jewish customs. He takes a vow and shaves his head in Cenchrea. He feels obliged in his heart to observe the feast at Jerusalem; and gives this to the Jews at Ephesus as his motive for not then remaining in their city. He is a true Jew, and acts like one; and the Spirit records these facts that we may understand the bonds which still held the spirit of the Apostle. The state of a soul with regard to religious habits is a different thing from tire energy of the Spirit of God in the declaration of the truth. We shall see the effect of these bonds strongly pronounced at the end of his career, whether toward the Christians at Jerusalem, or in his submission to their wishes.
He leaves Corinth then with Priscilla and Aquila, after a work largely blessed. The history of this assembly we read in the two epistles addressed to it. We may remark that it is an example of the influence which the world, in the midst of which it is placed, exercises on the assembly of God. It is always in danger of following it; it breathes the same atmosphere, its habits in thought, the effect on the mind of surrounding things, which ever resound in the ears of Christians, and, alas! too often in their hearts. It is difficult to avoid being more or less associated with what surrounds us universally. What we need is faith, which lives in things unseen.
Paul does not stop at Ephesus, where the Jews were disposed to listen to him, but expresses the hope of seeing them again. Leaving Priscilla and Aquila, two quiet people, but faithful and consecrated to the Lord, he goes on towards Jerusalem. There he salutes the assembly, and sets out for Antioch, the starting-point of the Gospel for the Gentiles, and from whence he had been sent by the Holy Ghost. At Jerusalem he merely salutes the assembly, for here we are on Christian, not Jewish ground.