(6) And when they opposed themselves, and blasphemed.--The latter word includes the reviling of which the Apostle himself was the object, as well as blaspheming against God. Assuming what has been suggested in the Note on Acts 18:2, we may think of these disturbances as reproducing what had already taken place at Rome. We may, perhaps, trace an echo of such blasphemies in the words "Anathema be Jesus," of which St. Paul speaks in 1 Corinthians 12:3 as having been uttered as with the vehemence of a simulated inspiration, against which men needed to be warned.
He shook his raiment.--On the symbolic significance of the act, see Note on Matthew 10:14. As done by a Jew to Jews no words and no act could so well express the Apostle's indignant protest. It was the last resource of one who found appeals to reason and conscience powerless, and was met by brute violence and clamour.
Your blood be upon your own heads.--The phrase and thought were both essentially Hebrew. (See Note on Matthew 27:25.) We can hardly think of the Apostle as using them without a distinct recollection of the language which defined the responsibility of a prophet of the truth in Ezekiel 3:18-19.
From henceforth I will go unto the Gentiles.--The words are almost identical with those in Acts 13:46, and are explained by them. It is obvious in each case that the words have a limited and local application. The Apostle did not renounce all future work among the Jews, but gave up preaching to those at Corinth.
Verse 6.- Shook out for shook, A.V. For this action of shaking his raiment, comp. Acts 13:51. It was in accordance with our Lord's direction in Matthew 10:14, where the same word (ἐκτινάσσειν) is used. It is "much employed in medical language" (Hobart, ' Medical Language of St. Luke,' p. 240). The idea seems to be having nothing henceforth in common with them. Your blood, etc. (see Ezekiel 33:4-9). St. Paul's keen sense of the perverseness of the Jews breaks out in his First Epistle to the Thessalonians (it. 14-16), written about this time. See hole to ver. 5.
18:1-6 Though Paul was entitled to support from the churches he planted, and from the people to whom he preached, yet he worked at his calling. An honest trade, by which a man may get his bread, is not to be looked upon with contempt by any. It was the custom of the Jews to bring up their children to some trade, though they gave them learning or estates. Paul was careful to prevent prejudices, even the most unreasonable. The love of Christ is the best bond of the saints; and the communings of the saints with each other, sweeten labour, contempt, and even persecution. Most of the Jews persisted in contradicting the gospel of Christ, and blasphemed. They would not believe themselves, and did all they could to keep others from believing. Paul hereupon left them. He did not give over his work; for though Israel be not gathered, Christ and his gospel shall be glorious. The Jews could not complain, for they had the first offer. When some oppose the gospel, we must turn to others. Grief that many persist in unbelief should not prevent gratitude for the conversion of some to Christ.
And when they opposed themselves,.... To the truth, and contradicted themselves in many instances, and their own prophecies; or those books which they themselves allowed to be the oracles of God, and blasphemed both Christ, and the apostle, and the doctrine which he taught; and railed at him, and spoke evil of him, and used him in a very contumelious and reproachful manner, as they were used from contradicting to go to blaspheming; see Acts 13:45
he shook his raiment; his outer garment, and the dust off from it, as a testimony against them; see Matthew 10:14
and said unto them, your blood be upon your heads; meaning, that they were the authors of their own ruin and destruction; that they could not impute it to any other, when it came upon them; and that they were left inexcusable, and must bear their own iniquities, and the punishment of them: this clause is wanting in the Syriac version.
I am clean; meaning from their blood; see Acts 20:26. The apostle seems to allude to Ezekiel 33:4 signifying, that he had discharged his duty as a preacher, and so had delivered his own soul from their blood being required at his hands; and that it rested entirely on themselves, and they were answerable for all their impenitence, unbelief, and blasphemy:
from henceforth I will go unto the Gentiles; in that city, and preach the Gospel to them, and no more enter into their synagogue, as it is very likely he afterwards never did; for though Crispus, the chief ruler of the synagogue, was afterwards converted, yet his conversion seems to have been not in the synagogue, but in the house of Justus, which was hard by it. Compare with this Acts 13:46.
He shook his raiment.--On the symbolic significance of the act, see Note on Matthew 10:14. As done by a Jew to Jews no words and no act could so well express the Apostle's indignant protest. It was the last resource of one who found appeals to reason and conscience powerless, and was met by brute violence and clamour.
Your blood be upon your own heads.--The phrase and thought were both essentially Hebrew. (See Note on Matthew 27:25.) We can hardly think of the Apostle as using them without a distinct recollection of the language which defined the responsibility of a prophet of the truth in Ezekiel 3:18-19.
From henceforth I will go unto the Gentiles.--The words are almost identical with those in Acts 13:46, and are explained by them. It is obvious in each case that the words have a limited and local application. The Apostle did not renounce all future work among the Jews, but gave up preaching to those at Corinth.
he shook his raiment; his outer garment, and the dust off from it, as a testimony against them; see Matthew 10:14
and said unto them, your blood be upon your heads; meaning, that they were the authors of their own ruin and destruction; that they could not impute it to any other, when it came upon them; and that they were left inexcusable, and must bear their own iniquities, and the punishment of them: this clause is wanting in the Syriac version.
I am clean; meaning from their blood; see Acts 20:26. The apostle seems to allude to Ezekiel 33:4 signifying, that he had discharged his duty as a preacher, and so had delivered his own soul from their blood being required at his hands; and that it rested entirely on themselves, and they were answerable for all their impenitence, unbelief, and blasphemy:
from henceforth I will go unto the Gentiles; in that city, and preach the Gospel to them, and no more enter into their synagogue, as it is very likely he afterwards never did; for though Crispus, the chief ruler of the synagogue, was afterwards converted, yet his conversion seems to have been not in the synagogue, but in the house of Justus, which was hard by it. Compare with this Acts 13:46.