He persuaded the Jews and the Greeks. — It is necessary to remind the reader that the latter word does not mean Greek-speaking Jews, or proselytes in the full sense of the word, but, as elsewhere (see Note on Acts 11:22), is used for those who were Gentiles by birth, and who, though worshipping in the synagogue, had not accepted circumcision.
(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, in 1 Corinthians 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.
Cenchreæ 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 Phœbe, 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.