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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon - The power that is in the Gospel does not lie in the eloquence of the preacher, otherwise men would be the converters of souls, nor does it lie in the preacher's learning, otherwise it would consist in the wisdom of men. We might preach until our tongues rotted, till we would exhaust our lungs and die, but never a soul would be converted unless the Holy Spirit be with the Word of God to give it the power to convert the soul. Everett Harrison describes Paul's likely "condition" as he arrived in Corinth - "The combination of only limited success at Athens, loneliness, and the prospect of facing this city, with its commerce and vice, accounts for the weakness and fear that gripped the apostle as he arrived to begin his work". (Interpreting Acts) John
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Spurgeon explains that "good men are promised tribulation in this world, and ministers may expect a larger share than others, that they may learn sympathy with the Lord's suffering people, and so may be fitting shepherds of an ailing flock. ("The Minister's Fainting Fits," BORROW in Lectures to My Students: First Series [reprint; Grand Rapids: Baker, 1980] OR HERE)" (See Acts 1-28 MacArthur New Testament Commentary) Corinth (2882)(korinthos) was the capital of Achaia and a renowned and sinful city of Greece, about 40-50 miles west of Athens on an isthmus (pix) (Pindar calls it "the bridge of the sea") between the Peloponnesus (map) on the south and the northern Grecian mainland. Corinth was about five miles in circumference located on an elevated plain at the foot of Acrocorinth, on the south an immense rocky mountain that rises abruptly to the height of 1,886 feet above sea level. Upon the summit of the Acrocorinth which was the Temple of Aphrodite. (see note below) In the reconstruction above note the north and south stoas, the Temple of Apollo (son of Zeus; pix), the Temple of Octavia, the Pirene fountain, the Glauke fountain, the Odeion (more), the Theater (more), Lechaion Way (road going north to port at Lechaion), and the Bema (see Acts 18:12+). Watch a 6 minute animation of the city of Corinth (see the agora). Tony Merida on Corinth - Commercially it had “location, location, location” working for it. There north-south land routes intersected with east-west sea routes. (Exalting Jesus in Acts) Middletown Bible Corinth was a maritime city located between two important harbors, the port of Lechaion on the Gulf of Corinth (Adriatic Sea) about two miles to the north and the port of Cenchreae on the Saronic Gulf (Aegean sea) about six miles east of Corinth. Because of this strategic location Corinth had an extensive commerce and became celebrated for its wealth, magnificence, and learning. Corinth was a great entertainment city (see play in amphitheater). It was esteemed as the light and ornament of all Greece; it was, however notorious for its luxury, looseness of morals, and licentiousness. "To live as at Corinth" was a proverb signifying profligate living, and to call a woman "Corinthian" was to pronounce her infamous. The famous Isthmian games (see stadium on animation) which were celebrated in Corinth every other year and were second in importance only to the Olympic games held every four years. The gladiators were particularly popular in this city that loved bloody sports. Corinth, with a transient and cosmopolitan population, was a center of commerce and industry. Slavery was one of the factors that brought so many nationalities to Corinth. The city had an estimated population of 600,000 (some say up to 750,000 but others say it was much smaller). It has been estimated that 400,000 of these were slaves, many of whom were talented and cultured people. Pfeiffer and Vos note that "much of the population was mobile (sailors, businessmen, government officials, et al.) and was therefore cut off from the inhibitions of a settled society" (Wycliffe Historical Geography) Corinth was also a major religious center where the ancient Greek gods and goddesses were still worshiped. Eastern mystery religions were popular and the Egyptian religion of Isis was a favorite of many. The Jews had a synagogue there. The most famous cult there was that of Aphrodite. In the old city of Corinth the worship of Aphrodite was popular. Aphrodite was worshiped elsewhere in Greece, but her worship took a unique form in Corinth. The mixture of sexual immorality and religion was similar to the Baal worship of Old Testament times. In fact, the worship of Aphrodite in Corinth was probably an imported version of the Phoenician worship of Astarte (Astoreth or Ashtoreth in Old Testament). Astarte was the female consort of Baal. We cannot be sure that this blend of religion and immorality was still practiced in Paul's day, but it seems very likely. In light of the rampant immorality that had free reign in the lives of the people of Corinth, Paul had to give the church much-needed instructions about sexual purity in 1 Cor 6:12-20. Corinth was destroyed in 146 B.C. and lay desolate for about 100 years until Julius Caesar rebuilt the city in 44 B.C., after which it quickly became an important city in the Roman Empire. An overland shiproad across the isthmus connected the ports of Lechaion and Cenchreae. The Corinthians controlled the east-west trade across the isthmus as well as trade between Peloponnesus and the area of Greece to the north. Cargo from ships was unloaded, transported across the isthmus, and reloaded on other ships. Small ships were moved overland on a road composed of wooden rollers over which men pulled the ships. In AD 67 Nero began work on a canal, but one was not completed until 1893 (See article, see map). In this way the ships were able to avoid the 200 miles of treacherous travel around the southern tip of Peloponnesus. Approaching the city from the north, the Lechaion road passed through the Propylaea (name for any monumental gateway in ancient Greek architecture - see depiction on the animated video), the beautiful gate marking the entrance into the agora (see on animation). The agora was rectangular and contained many shops. A line of shops divided the agora into a northern and a southern section. Near the center of this dividing line the Bema was located. The Bema consisted of a large elevated speaker's platform and benches on the back and sides. Here is probably the place Paul was brought before Gallio (Acts 18:12-17 ). Korinthos - 6v - Acts 18:1; Acts 19:1; 1 Co. 1:2; 2 Co. 1:1; 2 Co. 1:23; 2 Tim. 4:20 Temple of Aphrodite at Acrocorinth was famous for the temple prostitution of courtesans, which were dedicated to the service of the temple, and contributed to the attraction of visitors to the city of Corinth. When evening fell in Corinth, 1000 so-called "priestesses" (more accurately ritual prostitutes) would descend on the city to ply their seductive, ensnaring "wares!" Talk about deception -- they men of Corinth could rationalize their adultery as carrying out the rituals associated with the worship of Aphrodite! If you doubt God's longsuffering, the very fact that He did not immediately incinerate the Temple of Aphrodite is clear evidence of His "patient toward (men), not wishing for any to perish but for all to come to repentance." (2 Pe 3:9+) The temple prostitution is described by the Greek historian Strabo: The temple of Aphrodite [in Korinthos in the days of the tyrant Kypselos] was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, ‘Not for every man is the voyage to Korinthos.’ . . . Now the summit [of the Akrokorinthos] has a small temple of Aphrodite; and below the summit is the spring Peirene . . . At any rate, Euripides says, ‘I am come, having left Akrokorinthos that is washed on all sides, the sacred hill-city of Aphrodite.’"[1] [...] Korinthos, there, on account of the multitude of courtesans, who were sacred to Aphrodite, outsiders resorted in great numbers and kept holiday. And the merchants and soldiers who went there squandered all their money so that the following proverb arose in reference to them: 'Not for every man is the voyage to Korinthos."[2] Pausanias described the Temple of Aphrodite at Acrocorinth in the 1st century: "On the summit of the Acrocorinthus is a temple of Aphrodite. The images are Aphrodite armed, Helius, and Eros with a bow. The spring, which is behind the temple, they say was the gift of Asopus to Sisyphus.” R E Glaze article on Corinth - One of four prominent centers in the New Testament account of the early church, the other three being Jerusalem, Antioch of Syria, and Ephesus. Paul's first extended ministry in one city was at Corinth. On his first visit to Corinth, he remained for at least eighteen months (Acts 18:1-18 ). Paul's three longest letters are associated with Corinth. First and Second Corinthians were written to Corinth, and Romans, from Corinth. Prominent Christian leaders associated with Corinth include Aquila, Priscilla, Silas, Timothy, Apollos, and Titus....Although the restored city of Paul's day was a Roman city, the inhabitants continued to worship Greek gods. West of the Lechaion road and north of the agora stood the old Temple of Apollo. Probably partially destroyed by Mummius in 146 B.C., seven of the original thirty-eight columns still stand. On the east side of the road was the shrine to Apollo. In the city were shrines also to Hermes, Heracles, Athena, and Poseidon. Corinth had a famous temple dedicated to Asclepius, the god of healing, and his daughter Hygieia (gives us English "hygiene" - why are they always depicted holding snakes? I hate snakes!). Several buildings were constructed around the temple for the sick who came for healing. The patients left at the temple terra cotta replicas of the parts of their bodies that had been healed. Some of these replicas have been found in the ruins. The most significant pagan cult in Corinth was the cult of Aphrodite. The worship of Aphrodite had flourished in old Corinth before its destruction in 146 B.C. and was revived in Roman Corinth. A temple for the worship of Aphrodite was located on the top of the Acropolis. Strabo wrote concerning this temple. "And the temple of Aphrodite was so rich that it owned more than a thousand temple-slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship-captains freely squandered their money, and hence the proverb, “Not for every man is the voyage to Corinth.” Although the accuracy of Strabo has been questioned, his description is in harmony with the life-style reflected in Paul's letters to the Corinthians. Jewish worship also was a part of the religious life of the city. Paul began his Corinthian ministry in the synagogue in Corinth. The city of Corinth as Paul found it was a cosmopolitan city composed of people from varying cultural backgrounds. Being near the site of the Isthmian games held every two years, the Corinthians enjoyed both the pleasures of these games and the wealth that the visitors brought to the city. While their ships were being carried across the isthmus, sailors came to the city to spend their money on the pleasures of Corinth. Even in an age of sexual immorality, Corinth was known for its licentious life-style. (Holman Bible Dictionary) Related Resources: What is the significance of Corinth in the Bible? | GotQuestions.org What is the history and significance of the church in Corinth What is the significance of Achaia in the Bible? | GotQuestions.org American Tract Society Corinth Bridgeway Bible Dictionary Corinth Easton's Bible Dictionary Corinth Fausset Bible Dictionary Corinth Holman Bible Dictionary Corinth Hitchcock Bible Names Corinth Hastings' Dictionary of the Bible Corinth King James Dictionary Corinth Morrish Bible Dictionary Corinth People's Dictionary of the Bible Corinth Webster Dictionary Corinth Watson's Theological Dictionary Corinth 1911 Encyclopedia Britannica Isthmus of Corinth International Standard Bible Encyclopedia Corinth Kitto Biblical Cyclopedia Corinth McClintock and Strong's Bible Encyclopedia Corinth (2) Corinth The Nuttall Encyclopedia Corinth The Jewish Encyclopedia Corinth PAUL'S PATTERN: TO THE JEW FIRST LOCATION REFERENCE Damascus Jerusalem Salamis Pisidian Antioch Iconium Philippi Thessalonica Berea Athens Corinth Ephesus Rome Acts 9:20+ Acts 9:28-29+ Acts 13:5+ Acts 13:14+ Acts 14:1+ Acts 16:13+ Acts 17:1-2+ Acts 17:10+ Acts 17:16-17+ Acts 18:1-4+ Acts 18:19; 19:8+ Acts 28:17+ Acts 18:2 And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them, KJV Acts 18:2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. Aquila Acts 18:26; Romans 16:3,4; 1 Cor 16:19; 2 Timothy 4:19 Pontus Acts 2:9; 1 Peter 1:1 Acts 18 Resources - Multiple Sermons and Commentaries Painting of Paul, Aquila and Priscilla Tent-making And he found a Jew named Aquila (eagle Acts 18:2,18, 26 Ro 16:3 1Co 16:19 2Ti 4:19) a native of Pontus having recently come from Italy with his wife Priscilla (ancient): We do not know if Aquila and Priscilla were Christians when Paul first met them, but it seems likely that they were since Luke did not mention their conversion (as he does often in Acts). And we know from Acts 2:9+ there were Jews from " Pontus and Asia" at Pentecost. Alternatively, it is possible that Paul led them both to Jesus as they worked together as tentmakers (those who worked with leather). As an aside Aquila and Priscilla give us a wonderful example to follow if we are laymen or laywomen for not only did they befriend Paul and provide hospitality for Paul but as they grew in their faith they became teachers of Apollos and hosts to a church in their own house. So do not underestimate your value (or your purpose) in God's plan to build His Kingdom. Warren
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Spurgeon - For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.” The apostle Paul was about to be placed in imminent peril. He was to be brought before the Roman governor, Gallio. The Jews were hopeful that they would get him condemned to death. In this threatening crisis the Lord Jesus would give him a word of comfort to strengthen him, that his courage might not fail. The best, the most assuring word the Savior could speak to his servant was this: “I am with you.” Nothing in heaven or earth could be more fitted to cheer his tried spirit. To know that Jesus was with him, approving, supporting, defending him, was a safeguard against fear. It implies the Lord’s presence. That would not be enough—a person is not with us if he is merely in the same place as a spectator. “I am with you” expresses the Lord’s sympathy. He is not here as a stranger, but he is here feeling for us, acting with compassion. It also has an even deeper significance. It involves support. He is working with us—on the same side—exerting his power in connection with ours. Every ministry suffers times when they need the Lord's encouragements, even great preachers like Charles Haddon Spurgeon. Here are some quotes from Spurgeon taken for Zack Eswine's book "Spurgeon’s Sorrows: Realistic Hope for those who Suffer from Depression"... “I am the subject of depressions of spirit so fearful that I hope none of you ever get to such extremes of wretchedness as I go to.” (p 15) “I wonder every day that there are not more suicides, considering the troubles in this life.” (p 119) “The Road to sorrow has been well trodden, it is the regular sheep track to heaven, and all the flock of God have had to pass along it.” (p 17) Tony Merida gives some of "Spurgeon’s counsel to look to God’s promises, providence, and strength: An ointment for every wound, a cordial for every faintness, a remedy for every disease. Blessed is he who is skilled in heavenly pharmacy and knows how to lay hold on the healing virtues of the promises of God! (“Obtaining Promises”) To be cast down is often the best thing that could happen to us. (“Sweet Stimulants for the Fainting Soul”) It is an unspeakable consolation that our Lord Jesus knows this experience. (“The Roots of Depression”) (Ibid) Acts 18:11 And he settled there a year and six months, teaching the word of God among them KJV Acts 18:11 And he continued there a year and six months, teaching the word of God among them. he settled there a year and six months Acts 14:3; 19:10; 20:31 Acts 18 Resources - Multiple Sermons and Commentaries PAUL'S 18 MONTH SOJOURN IN CORINTH And he settled there a year and six months - Clearly Paul obeyed Jesus' instructions and went on speaking (Acts 18:9). This sojourn is second only to his time in Ephesus (Acts 19:10, Acts 20:31). Settled (2523)(kathizo from kata = down + hizo = to sit) means to sit down, to tarry, to set in sense of to appoint, to settle (Ark in Ge 8:4). Of Christ seated (Eph 1:20, Mt 20:21, Mk 10:37, 40, Mk 16:19, Heb 1:3). Sit as a judge - appoint (1 Cor 6:4). Sit upon a throne (Mt 19:28; 25:31; Lu 22:30; Acts 2:30; 1Ki 2:12; 8:20). To sit upon the platform or tribunal of a judge (Jn 19:13; Acts 12:21; 25:6, 17). Sit "in the chair of Moses" (Mt 23:2). Of "tongues as of fire" that "rested" on each one (Acts 2:3). Mt 23:22 pictures God sitting upon a throne. As in Acts 18:11 kathizo means to stay, to tarry, to remain, not to leave. (cf Lk 24:49+ = "stay in the city until you are clothed with power from on high”) In one incredible use Paul writes that God "raised us up with Him (Christ), and seated us with Him in the heavenly places in Christ Jesus." (Ep 2:6+). Most of the uses of kathizo in the Septuagint describe physical sitting. Sometimes Kathizo signifies authority represented by sitting as when a king sits on his throne, the judge sits to give judgment (Ex 18:13,14), an elder sits while others stand (Job 29:7,8), a teacher sits among his pupils (2 Ki 6:32) and David "sat before the Lord" (2 Sa 7:18). In classic Greek kathizo was used to indicate work being given or “set” upon a group of people. In the Thucydides (5 B.C.) kathizō indicates settling or living in a place. In other ancient literature the term is used in reference to deity “sitting” while followers prayed to them (cf. Bauer). It was the position symbolizing authority and from which judgment and wisdom were given. (Gilbrant) Gilbrant - The idea of human authorities sitting or being placed upon a seat of distinction or authority is also conveyed. God is pictured in Revelation as the One who sits on the throne (Rev 4:2-10; 5:1-13; etc.). Other examples include Mt 20:21 and Acts 2:30. Texts which describe teachers (e.g., Jesus) in a seated position include Mt 5:1; 13:1; Lk 5:3; and Jn 8:2. The usual position for one giving instruction was to be seated according to the rabbinic custom. Kathizō also describes sitting in reference to religious activity, for example Luke 4:20 (Jesus) and Acts 13:14 and 16:13 (Paul sitting in the synagogue). Besides a religious function, sitting can also indicate a devout task such as mourning. Sitting as part of grief is indicated in Matthew 27:61. In addition, sitting on the ground is a sign of humiliation.The devout and religious connections of the act of sitting make it a significant word for describing the physical posture assumed during times of deep human and religious experience. (Complete Biblical Library Greek-English Dictionary) Kathizo - 45v - appoint(1), rested(1), sat(5), sat down(15), seat(1), seated(1), seated themselves(1), settled(1), sit(9), sit down(4), sitting down(1), stay(1), taken...seat(1), takes...seat(1), took...seat(3).Matt. 5:1; Matt. 13:48; Matt. 19:28; Matt. 20:21; Matt. 20:23; Matt. 23:2; Matt. 25:31; Matt. 26:36; Mk. 9:35; Mk. 10:37; Mk. 10:40; Mk. 11:2; Mk. 11:7; Mk. 12:41; Mk. 14:32; Mk. 16:19; Lk. 4:20; Lk. 5:3; Lk. 14:28; Lk. 14:31; Lk. 16:6; Lk. 19:30; Lk. 24:49; Jn. 8:2; Jn. 12:14; Jn. 19:13; Acts 2:3; Acts 2:30; Acts 8:31; Acts 12:21; Acts 13:14; Acts 16:13; Acts 18:11; Acts 25:6; Acts 25:17; 1 Co. 6:4; 1 Co. 10:7; Eph. 1:20; 2 Thess. 2:4; Heb. 1:3; Heb. 8:1; Heb. 10:12; Heb. 12:2; Rev. 3:21; Rev. 20:4 Kathizo in the Septuagint Gen. 8:4 = "the ark rested upon the mountains of Ararat"; Ge 21:16; 22:5; 27:19; 37:25; 38:14; 43:33; 48:2; Exod. 2:15; 16:3; 32:6; Lev. 15:4,6,22-23,26; Nu 11:4; Dt. 1:45; 17:18; 21:13; 25:2; Jos. 5:2; Jdg. 5:16-17; 6:11,18; 8:29; 9:41; 11:17; 15:8; 19:4,6-7,15; 20:26,47; 21:2,23; Ruth 2:14 = "So she sat beside the reapers; and he served her roasted grain" , Ru 2:23; 4:1-2; 1 Sa 1:23; 2:8; 5:11; 13:16; 19:2,18; 20:5,25; 22:5; 23:14,29; 25:13; 26:3; 27:3,7; 28:23; 30:10,21; 2 Sa 1:1; 2:13; 5:9; 6:11; 7:1,18; 10:5; 11:1,12; 13:20; 14:28; 15:29; 19:8,37; 1 Ki. 1:13,46; 2:12,19,38; 8:20; 16:11; 17:5; 19:4; 21:9,12-13; 22:1; 2 Ki. 7:4; 11:19; 13:5,13; 17:28; 25:24; 1 Chr. 11:7; 13:14; 17:16; 19:5; 28:5; 29:23; 2 Chr. 6:10; 23:20; Ezr. 2:70; 8:32; 10:2,9-10,14,17-18; Neh. 1:4; 6:7; 7:73; 8:17; 11:1-4,25; 13:16,23,27; Job 6:29; 29:25; 36:7; Ps. 1:1 = "How blessed is the man who does not...sit in the seat of scoffers! "; Ps 9:4; 26:4-5; 113:8; Ps 119:23; 122:5; Ps 132:12; 137:1; 143:3; Prov. 9:14; 20:8; 22:10; 23:1; 31:23; Cant. 2:3; Isa. 14:13; 16:5; 30:8; 47:1,5,8,14; 52:2; Jer. 3:2; 13:18; 15:17; 26:10; 32:5,37; 37:16,21; 38:13,28; 39:3,14; 40:6; 41:17; 42:10,13; 48:18; 49:18,33; Lam. 1:1,3; 2:10; 3:6; Ezek. 3:15; 14:1; 20:1; 36:35; Dan. 4:1; 7:10,26; 11:10; Hos. 14:7; Joel 3:12; Jon. 3:6; 4:5; Mic. 7:8; Zech. 6:13; Mal. 3:3; Teaching the word of God among them - In obedience to Jesus, Paul did not remain silent but spoke the word of God undoubtedly in the power of the Holy Spirit (cf Acts 1:8+). So for 18 months Paul continued to "preach Christ crucified." (1 Cor 1:23, 18) As he would later write to the Corinthians... And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3I was with you in weakness and in fear and in much trembling, 4 and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith would not rest on the wisdom of men, but on the power of God. (1 Cor 2:1-5) Lloyd Ogilvie writes: I have learned this repeatedly in my own life. When my strength is depleted, when my rhetoric is unpolished by human talent, when I am weary, the Lord has a much better tool for empathetic, sensitive communication. The barriers are down. When I know I can do nothing by myself, my poverty becomes a channel of his power. More than that, often when I feel I have been least efficient, people have been helped most effectively. It has taken me a long time to learn that the lower my resistances are and the less self-consciousness I have, the more the Word of God comes through. (BORROW Drumbeat of Love page 224) Kent
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Spurgeon - “After he arrived, he was a great help to those who by grace had believed.” What Apollos did afterwards, we do not know. His work was not a superfluous one, or it would not have been mentioned here with commendation. In what respects do those who have believed through grace need help? Most new believers need help in further instruction, and Apollos “was competent in the use of the Scriptures” (v. 24). Further, he was “fervent in spirit, he was speaking and teaching accurately about Jesus” (v. 25). Young Christians cannot be supposed to know much when they first come to Christ, but they come to be disciples—that is, to be learners. They know the three Rs—Ruin, Redemption, and Regeneration; and that is by no means a small part of spiritual education. But they do not know these elementary truths of God as fully as they might know them—and even about these things they will be the better for more teaching. Often they need somebody to open up passages of Scripture, to expound to them the faith, and to help them to compare spiritual things with spiritual. Apollos also helped them by defending them against opponents. We find that “he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah” (v. 28). In doing this, he screened believing Gentiles from many a rude assault. He disputed with all his might and with great fervor of spirit against those who tried to subvert the faith of the new Christians. Barton - THE DANGER OF GIFTS As often happens, Apollos’s abilities eventually created a problem. Some of the Corinthians became more enamored with Apollos than with his message. An Apollos fan club developed. There is no evidence to suggest that Apollos encouraged this behavior. And Paul never blamed Apollos for this development. Still, Paul eventually had to confront the Corinthians about their divisiveness (see 1 Corinthians 1:12–13). Be glad for God’s gifts, but always remember that they are given to bring honor to him. He is the point! His glory is the issue! Any ability or talent that calls undue attention to itself is sinful. Appreciate the gift, but more than that, praise the Giver of the gifts. (See Acts - Page 321) Acts 18:28 for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ. KJV Acts 18:28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. powerfully refuted the Jews in public Acts 18:5,25; Acts 9:22; 17:3; Acts 26:22,23; Luke 24:27,44; 1 Cor 15:3,4; Hebrews 7:1-10 demonstrating by the Scriptures John 5:39 Acts 18 Resources - Multiple Sermons and Commentaries APOLLOS PROCLAMATION "JESUS IS THE MESSIAH" Having been instructed by Priscilla and Aquila, it is not surprising that his message was identical to the apostle Paul (who he had not met) who had trained this godly couple. Luke records a similar description of Paul among the Jews in Thessalonica "explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ (THE MESSIAH).” (Acts 17:3+, cf Paul's message in Acts 18:5+ and Acts 9:22+)
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Spurgeon comments: "The best thing in the best place, producing the best results. Well might the man's talk be so admirable when his heart was so well stored. To love holiness, to have the motives and desires sanctified, to be in one's inmost nature obedient to the Lord -- this is the surest method of making the whole run of our life efficient for its great ends, and even for securing the details of it, our steps from any serious mistake. To keep the even tenor of one's way, in such times as these, is given only to those whose hearts are sound towards God, who can, as in the text, call God their God. Policy slips and trips, it twists and tacks, and after all is worsted in the long run, but sincerity plods on its plain pathway and reaches the goal."