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Acts 13:14
But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

Acts 14:1
And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

Acts 17:1-3,11,17
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: …

persuaded.

Acts 18:13
Saying, Thisfellow persuadeth men to worship God contrary to the law.

Acts 13:43
Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

Acts 19:26
Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

he reasoned in the synagogue
Paul's method of reasoning indicates a dialogical approach, engaging in discussions and debates. This was a common practice in synagogues, where the Scriptures were read and interpreted. Paul's reasoning would have involved explaining and proving that Jesus is the Messiah, using the Hebrew Scriptures as his foundation (Acts 17:3).

trying to persuade
The term "persuade" suggests that Paul's efforts were not merely informational but aimed at convincing his listeners to accept Jesus as the Messiah. This reflects the apostolic mission to make disciples by appealing to both the mind and heart, urging a response of faith and repentance.

Jews and Greeks alike
Paul's audience in the synagogue included both Jews and God-fearing Greeks. The presence of Greeks indicates the influence of Hellenistic culture and the openness of some Gentiles to Jewish teachings. This aligns with the broader mission to bring the gospel to all nations, as seen in the Great Commission (Matthew 28:19-20). The inclusion of Greeks also foreshadows the expanding reach of the gospel beyond Jewish boundaries, fulfilling prophecies of the Messiah being a light to the Gentiles (Isaiah 49:6).

Paul’s weekly rhythm shows a steadfast commitment. “Every Sabbath” tiesActs 18:4 to the pattern already seen inActs 17:2, where “Paul went into the synagogue, and on three Sabbaths he reasoned with them from the Scriptures”. This consistency:

• honored the God-ordained day of rest and worship (Exodus 20:8–11)

• ensured a regular, predictable opportunity to proclaim Christ, just as Jesus had done: “On the Sabbath He went to the synagogue, as was His custom” (Luke 4:16)

• modeled faithfulness—week after week, even when results were slow or opposition grew (Acts 18:6)

“Reasoned” points to thoughtful dialogue, not angry debate. Paul opened the Scriptures and explained, proved, and connected the dots for his listeners (Acts 17:3). His approach reflected God’s own invitation: “Come now, let us reason together” (Isaiah 1:18). In Corinth’s synagogue, Paul would have:

• started with the Law and Prophets, tracing promises fulfilled in Jesus (Acts 13:27-39)

• answered objections respectfully (1 Peter 3:15)

• relied on the Holy Spirit to open minds (John 16:13)

This pattern continued later in Ephesus, where he again “entered the synagogue and reasoned with the Jews” (Acts 18:19).

Paul’s goal was never mere intellectual victory; it was heart change. “Therefore, since we know what it means to fear the Lord, we try to persuade men” (2 Corinthians 5:11). Persuasion included:

• presenting clear evidence that Jesus is the promised Messiah (Acts 9:22)

• appealing to conscience and Scripture (Acts 24:25)

• urging a personal response—faith, repentance, baptism (Acts 18:8)

The word “trying” reminds us that results belong to God; Paul sowed, Apollos watered, but “God made it grow” (1 Corinthians 3:6).

The synagogue audience in Corinth included devout Jews and God-fearing Gentiles. Paul embraced both. The gospel “is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek” (Romans 1:16). Other reminders:

• “There is neither Jew nor Greek… for you are all one in Christ Jesus” (Galatians 3:28).

• Even a synagogue leader, Crispus, believed—along with many Corinthians (Acts 18:8).

Paul’s inclusiveness highlighted the church’s expanding mission, fulfilling Jesus’ command to make disciples “of all nations” (Matthew 28:19).

Acts 18:4 pictures a servant of Christ who, every Sabbath, faithfully entered the synagogue, reasoned from Scripture, and sought to persuade both Jews and Greeks. Paul’s consistency, respectful reasoning, earnest persuasion, and inclusive audience together demonstrate how the gospel crosses cultural lines and calls everyone to saving faith in Jesus.

(4) So far we have found reasons for the vow. But taken by itself, the vow would seem to have involved a continuous growth of hair rather than cropping it. How was that act connected with the vow? A probable answer to the question is found in the Apostle's language as to social customs in matters of this kind, in1Corinthians 11:14. He condemns long hair as effeminate. But the Nazarite vow led to long hair as its natural consequence, and there was, therefore, the risk that while practising a rigorous austerity, he might seem to outside observers to be adopting an unmanly refinement. At Corinth men would, perhaps, know what his act meant, but in the regions to which he was now going it was wise to guard against the suspicion by a modification of the vow, such as Jewish law allowed.

Cenchreae was, as has been said, the eastern harbour of Corinth on the Saronic Gulf.Romans 16:1 indicates the existence of an organised Church there. The warm language of gratitude in which St. Paul speaks of Ph?be, the deaconess of the Church there, is best explained by supposing that she had ministered to him as such when he was suffering from bodily pain or infirmity, and this, in its turn, may afford another probable explanation of the vow.