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Exegetical and Hermeneutical Commentary of Acts 18:24

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And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the Scriptures, came to Ephesus.

24 28. Visit of Apollos to Ephesus, and his teaching there. He is more fully instructed by Aquila and Priscilla, and afterwards passing over into Achaia, preaches Christ there with great power

24. And [ Now ] a certain Jew named Apollos ] As this interposed narrative about Apollos is an unconnected digression, preparatory to what will be mentioned in the following chapter, it is better to render the conjunction by a less distinctly conjunctive word. So “Now” is better than “And.”

The name Apollos is an abbreviation of Apollonius, which is read in one MS. (D). His influence as a Christian teacher made itself most felt in Corinth. (Cp. 1Co 1:12 ; 1Co 3:5; 1Co 4:6.)

born at Alexandria (lit. an Alexandrian by birth)] On Alexandria as a place abounding with Jews cp. Act 6:9. It was in Alexandria and by Jews that the Septuagint Version of the Old Testament was made.

an eloquent man ] The word in the original expresses not only ability as an orator, but also the possession of stores of learning. Hence the Rev. Ver. gives “learned.” Either rendering only gives half the idea. He was learned and could use his learning with effect.

came to Ephesus, and he was mighty in the Scriptures ] This is the arrangement and construction of the original. The study of the Old Testament flourished greatly in Alexandria, and Apollos had great power in the exposition and application of these Scriptures. The literary activity and philosophic pursuits of the Greek population of Alexandria were not without their effect on the more conservative Jews, and we find from many sources that the Jewish writings were studied with all the literary exactness which marked the Greek scholarship of the time, and the Jews, conscious of the antiquity of their own records and yet impressed with the philosophic character of their cultured fellow-citizens, bent themselves greatly to find analogies between the Mosaic writings and the teachings of the schools. In study like this Apollos had no doubt been fully trained.

Fuente: The Cambridge Bible for Schools and Colleges

And a certain Jew named Apollos – Apollos afterward became a distinguished and successful preacher of the gospel, 1Co 1:12; 1Co 3:5-6; 1Co 4:6; Tit 3:13. Nothing more is known of him than is stated in these passages.

Born at Alexandria – Alexandria was a celebrated city in Egypt, founded by Alexander the Great. There were large numbers of Jews resident there. See the notes on Act 6:9.

An eloquent man – Alexandria was famous for its schools, and it is probable that Apollos, in addition to his natural endowments, had enjoyed the benefit of these schools.

Mighty in the scriptures – Well instructed, or able in the Old Testament. The foundation was thus laid for future usefulness in the Christian church. See the notes on Luk 24:19.

Fuente: Albert Barnes’ Notes on the Bible

Verse 24. A certain Jew named Apollos] One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.

Born at Alexandria] This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31. 10′. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra’s Needle; and the no less famous column, called Pompey’s Pillar. This city exhibits but very slender remains of its ancient splendour.

An eloquent man] Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.

Mighty in the Scriptures] Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Apollos; who is thought also to be called Apelles, Rom 16:10.

Born at Alexandria; his parents having lived there.

An eloquent man; a rational, prudent, and learned man. Though the kingdom of God is not in any excellency of speech, 1Co 2:1,4, yet this Egyptian jewel may be used to adorn the tabernacle.

Mighty in the Scriptures; in quoting, explaining, and urging of them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24, 25. a . . . Jew named Apollosacontraction from Apollonius.

born at Alexandriathecelebrated city of Egypt on the southeastern shore of theMediterranean, called after its founder, Alexander the Great. Nowherewas there such a fusion of Greek, Jewish, and Oriental peculiarities,and an intelligent Jew educated in that city could hardly fail tomanifest all these elements in his mental character.

eloquentturning hisAlexandrian culture to high account.

and mighty in thescriptureshis eloquence enabling him to express clearly andenforce skilfully what, as a Jew, he had gathered from a diligentstudy of the Old Testament Scriptures.

came to Ephesuson whaterrand is not known.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And a certain Jew named Apollos,…. Who by some is thought to be the same with Apelles, Ro 16:10, his name is Greek, though he was a Jew, not only by religion, but by birth, being of a Jewish extract:

born at Alexandria; in Egypt, which was built by Alexander the great, from whence it had its name; it was the metropolis of Egypt, and the seat of the kings of it; great numbers of Jews were in this place; here lived Philo the famous Jew:

an eloquent man; in speech, as well as learned, wise, and “prudent”, as the Ethiopic version renders it:

and mighty in the Scriptures; of the Old Testament, particularly in the prophecies of them concerning the Messiah; he had thoroughly read them, and carefully examined them, and could readily cite them; as well as had great knowledge of them, and was capable of explaining them; he was “skilful in the Scriptures”, as the Syriac version renders it; or he “knew” them, as the Ethiopic; he had large acquaintance with them, and was well versed in them: it is a Jewish way of speaking; so Ahithophel is said to be , “mighty in the law” d; the same is said of the sons of Reuben e: this man

came to Ephesus; after the departure of the Apostle Paul, and while Aquila and Priscilla were there; the reason of his coming hither was to preach the word, as he did.

d T. Hieros. Sanhedrin, fol. 29. 1. e Tzeror Hammor, fol. 60. 1.

Fuente: John Gill’s Exposition of the Entire Bible

The Character of Apollos.

24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.

The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul’s epistles.

I. Here is an account of his character, when he came to Ephesus.

1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deut. xxviii. 68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom. xvi. 10.

2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was aner logios—a prudent man, so some; a learned man, so others; historiarum peritus–a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews.

3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, katechemenos—he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord.

4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John’s ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ’s death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost.

II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both.

1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (v. 25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge–have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akribos—accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against.

2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good thingsTit 2:3; Tit 2:4.

III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have,

1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one.

2. His success in this service, which both ways answered his intention and expectation; for,

(1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God’s gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them.

(2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (v. 28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonos—earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio–with facility. The case was so plain, and the arguments were so strong on Christ’s side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this–that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

Fuente: Matthew Henry’s Whole Bible Commentary

Apollos (). Genitive – Attic second declension. Probably a contraction of as D has it here.

An Alexandrian (). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts.

A learned man ( ). Or eloquent, as the word can mean either a man of words (like one “wordy,” verbose) or a man of ideas, since was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people’s ideas.

Mighty in the Scriptures ( ). Being powerful ( verbal of and same root as , dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

Fuente: Robertson’s Word Pictures in the New Testament

Eloquent [] . Only here in New Testament. The word is used in Greek literature in several senses. As logov means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used : 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history [] of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the God of speech and eloquence. 3. Of a learned; person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned), especially as the scripture – learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1Co 1:12; 1Co 2:4; 2Co 10:10.

Fuente: Vincent’s Word Studies in the New Testament

1) “And a certain Jew named Apollos,” (loudaios de tis Apollos onomati) “Then a certain Jew by name of Apollos,” a contraction from Apollonius.

2) “Born at Alexandria, an eloquent man,”)aleksandreus genei aner logios) “An Alexandrian by race, an eloquent man,” from Egypt, beloved by many for his moving eloquence of speech, 1Co 1:12; 1Co 4:6. Paul wrote for Titus to bring Apollos to his side in A.D. 65, near the end of his life’s journey from Macedonia, Tit 3:13. Alexandria was a great seat of the Grecian language, learning, and philosophy.

3) “And mighty in the Scriptures,” (dunatos on en tais graphis) “Who was dynamic (astute) in the Scriptures, who had become a Christian from the continent of Africa, following Pentecost, Act 2:10; 1Co 3:4-6; Rom 12:3.

4) “Came to Ephesus.” (katentesen eis Epheson) “Came down into Ephesus,” commercial center of production of the heathen goddess Diana, Act 19:24-35. As a man of God familiar with the letter and spirit of the Scriptures, he arrived in Ephesus to preach the Word, about the time of Paul’s departure, Act 18:21.

MIGHTY IN THE SCRIPTURES

He could take prophecy, psalms, history, and the ritual, and make the Jewish congregations feel that the great longing of the world for four thousand years had at last found its answer in the advent of Jesus as the Christ. Some modern scholars declare he wrote the Epistle to the Hebrews, Robinson, Apollos knew “only the baptism of John.” If he could be so eloquent about water, what will he be when he comes to speak of blood? We shall find this man doing wonders in the Church. It is possible to teach even the alphabet earnestly. Apollos knew only the alphabet, but he taught the separate letters as if they were separate poems. The fervent man touches everything with his fervor. Do not despise the teachers who are not teaching exactly the fullness of the Gospel. If they are teaching up to the measure of their intelligence, thank God for their cooperation.

– Parker.

Fuente: Garner-Howes Baptist Commentary

−

24. A certain Jew. This ought for good causes to be ascribed to the providence of God, in that whilst Paul is enforced to depart from Ephesus, Apollos cometh in his place to supply his absence. And it is very expedient to know the beginning of this man of what sort it was, forasmuch as he was Paul’s successor among the Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office. −

“

I have planted, (saith he,) Apollos hath watered,” ( 1Co 3:6.) −

Also, these things have I figuratively appointed unto myself and Apollos, ( 1Co 4:6.) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith, and constancy. And though Paul do truly deny that the kingdom of God consisteth in words, and he himself was not commended for eloquence yet dexterity in speaking and reasoning − (341) (such as Luke doth here commend) is not to be despised, especially when no pomp or vain boasting is sought after, by using fine words and great eloquence; but he which is to teach counteth it sufficient for him, without fraud or ambition, without lofty words and curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence; the Lord would have the chief apostle to want this virtue, to the end the power of the Spirit might appear more excellent in his rude and homely speech. And yet was he furnished with such eloquence as was sufficient to set forth the name of Christ, and to maintain the doctrine of salvation. But as the distribution of the gifts of the Spirit is divers and manifold, Paul’s infancy, − (342) that I may so call it, did no whit let but that the Lord might choose to himself eloquent ministers. Furthermore, lest any man should think that Apollos’ eloquence was profane or vain, − (343) Luke saith that it was joined with great power, − (344) namely, that he was mighty in the Scriptures. Which I expound thus, that he was not only well and soundly exercised in the Scriptures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, − (345) that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan. −

(341) −

“

Sermocinandi,” sermonising, haranguing.

(342) −

“

Pauli infantia,” Paul’s want of utterance.

(343) −

“

Vel inanem et fulinem,” or futile and vain.

(344) −

“

Cum majore…virtute,” with a greater virtue or excellence.

(345) −

“

Scripturae potius quam hominis laus est,” is greater prase to Scripture than to the man.

Fuente: Calvin’s Complete Commentary

AT EPHESUS. Act. 18:24 Act. 19:41

Apollos teaching the baptism of John is corrected by Priscilla and Aquila. Act. 19:24-28.

Act. 19:24

Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures.

Act. 19:25

This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John:

Act. 19:26

and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.

Act. 19:27

And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace;

Act. 19:28

for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.

Act. 19:24-25 As the work of the Lord was begun in Corinth by Paul and continued by Apollos, so in Ephesus the work was begun by Apollos and continued by Paul. What Paul did for Apollos in Corinth, Apollos did for Paul in Ephesus. What a wonderful lesson can be gained from a study of the life and work of this Apollos.

1. A Jew. 2. An Alexandrian. 3. An eloquent man. 4. Mighty in the scriptures. 5. Instructed in the way of the Lord. 6. Fervent in the spirit. 7. Spoke and taught accurately the things concerning Jesus, knowing only the baptism of John.
We can say with G. Campbell Morgan that like Paul, Apollos combined the powers of the Hebrew religion with the learning of his Greek background. Paul was a Hebrew of the Hebrews, but he was also reared in the Greek city of Tarsus. How the Lord does place His hand upon the very one He can use best in every given circumstance. How well fitted was Paul to be an apostle to the Gentiles. He had all the background of his Hebrew training to enable him to speak to the Jews, all the personal experience of living under Grecian culture to assist in his approach and message to the Gentiles. This also was the combination with this man Apollos.
Alexandria was the center of learning in Pauls day, a large university being located there. This might account for the eloquence of this one. He was not only an orator, but one who touched the emotions of his listeners and used the word of God as the basis of his discussion. What an example for New Testament preachers of today.
The statement that He was mighty in the scriptures does not simply mean that he quoted one passage after another, but rather like Nehemiah of old gave the sense thereof. He had a grasp of the interrelationship of the scriptures, something to which Paul was alluding when he said rightly dividing the word of truth.

It might be interesting to read Mat. 3:3 in connection with the statement that Apollos was instructed in the way of the Lord. Here in Matthew we have a prophecy carried over from Isa. 40:3 concerning John the Baptist. A way, a highway was to be prepared by John the Baptist for Jesus. This way was prepared by Johns preaching and his promise. John told of the soon coming of the Messiah and His kingdom. In this doctrine Apollos had been carefully taught, either by John himself or by some one of his disciples. We might ask: Didnt Apollos even so much as know that the Messiah had already come? Oh, yes, Im sure he did for we find later that he taught and spoke with a fiery spirit the things concerning Jesus. But his teaching and preaching on this subject were limited to that which was known and taught by John the Baptist. John knew that the Messiah had come. He knew also that He was to have a kingdom and that very soon He would set it up. He knew of his miracles and power. Something probably of His life and teaching reached Johns ears. Apollos must also have heard of the death of this Jesus and possibly something of His being raised. But Apollos knew nothing of the message of the cross, or resurrection. He was probably looking for this Nazarene to appear again and set up His Messianic kingdom.

700.

How was the work in Ephesus like the work in Corinth?

701.

Give from memory four of the seven characteristics of Apollos.

702.

Show how Paul was especially fitted for his work.

703.

How was Apollos prepared by God for his work?

704.

What might have accounted for the education of Apollos?

705.

Show how Apollos was more than just an orator.

706.

What is meant by being mighty in the scriptures?

707.

How does Mat. 3:3 relate to the preaching of Apollos?

Act. 19:26 This man was found in the synagogue of the Jews speaking out boldly on these matters. There were two attendants of that synagogue who also knew of the Way of God and the things concerning Jesus, but their knowledge was complete and their message unto the salvation of the soul. Be it said to the everlasting honor of this good man Apollos that although he had much in which he could take pride he was not bigoted. We can observe this in the response that was given to Priscilla and Aquila when they took him aside and instructed him more accurately in the Way of the Lord. Apollos was glad to admit his past mistake and from henceforth include in his message this new found truth.

Act. 19:27 It would seem that the acceptance of this new position prompted his decision to leave the town of Ephesus. It would be, to say the least, a disadvantage to boldly proclaim one thought for a space of time and then rather suddenly make almost an about-face on the same subject. When he decided that he could work in a more effective way for Christ in Achaia than in Asia, he left. Priscilla and Aquila probably told him of the work in Corinth. The brethren encouraged him in the thought and wrote letters of recommendation to the brethren in Achaia. The fact that there were Christians in Ephesus before Paul arrived is fine testimony of the good work of Priscilla and Aquila.

Act. 19:28 The disciples (or believers) in Corinth did receive Apollos. Indeed, he became such a favorite of some that they formed a sect around him. (Cf. 1Co. 1:12). Luke say that the greatest contribution of this evangelist was his ability to help them much that had believed through grace. The Jews that opposed Pauls preaching of Christ in Corinth were due for a real setback and that publicly when this man Apollos put in his appearance.

708.

What was missing from the message of Apollos?

709.

What very honorable thing can we say about Apollos?

710.

How did Priscilla and Aquila go about correcting Apollos? Any example for us today?

711.

Why did Apollos leave Ephesus?

712.

Do we find an example in these verses of a so-called church letter?

713.

How is it that there were Christians in Ephesus before Paul arrived?

714.

How did Apollos get along in Corinth? What did he do?

Paul corrects some on the baptism of John, baptizes them, lays hands on them; they receive the spiritual gifts. Act. 19:1-7.

Act. 19:1

And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples:

Act. 19:2

and he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given.

Act. 19:3

And he said, Into what then were ye baptized? And they said, Into Johns baptism.

Act. 19:4

And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus.

Act. 19:5

And when they heard this, they were baptized into the name of the Lord Jesus.

Act. 19:6

And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied.

Act. 19:7

And they were in all about twelve men.

Act. 19:1-2 God did will, and Paul did come back to the city of Ephesus.

It would seem that he was in a hurry to arrive for Luke says that he came through the upper country instead of coming along the longer, but more convenient highway route.
What an interesting passage is before us. Why is it that Paul met these twelve men rather than any others in this place? Well, it is not to be concluded from this text that these twelve were all the disciples in Ephesus, but rather that he encountered in these men something of interest for our learning and example.
Did ye receive the Holy Spirit when ye believed? . . . Note: Not since ye believed as the King James version has it. To say since ye believed would suggest a second blessing. But the American Revised Version is accurate when it suggests that the reception of the Holy Spirit was co-existent with saving faith.

Why did Paul ask this question of these persons? This question cannot be answered with certainty but it would seem that Paul saw something in the lives of these persons that made him wonder. Possibly some lack of evidence of the fruit of the Spirit (Cf. Gal. 5:22). Be that as it may, the inquiry was made and now notice their response. We did not so much as hear whether the Holy Spirit was . . . (the word given has been supplied by the translators). Of course this does not mean that these men were ignorant of whether there was or was not such a being as the Holy Spirit, but rather they were unacquainted with the fact that the Holy Spirit had made His advent.

715.

What is meant by the statement that God did will and Paul did come back to Ephesus?

716.

What shows that Paul was in a hurry to get to Ephesus?

717.

Why mention Pauls meeting with the twelve disciples?

718.

Why not use the word since in the question of Paul?

Act. 19:3-5 When Paul realized this he immediately inquired into the one action that brings the Holy Spirit into the life and body of manwater baptism. If this is not true, why bring the subject of baptism into the answer of their question? Some are inclined to the opinion that Paul was asking these persons whether they had received the spiritual gifts since they believed, but this is not so for it does not read since but when ye believed.

When they said that they were baptized into Johns baptism, then Paul knew that they were like Apollos, i.e. in need of instruction. The fourth verse must be but the briefest outline of Pauls instruction to them. They needed to know all that Apollos did (possibly they were his converts). Johns baptism was a baptism of testimony, testimony to the repentance of sins and a testimony of belief in Jesus of Nazareth as the Messiah. Paul must have spoken to them of the meaning of the cross and the necessity of the baptism of the Lord Jesus (Cf. Mar. 16:15-16). But forget not that the first purpose of their baptism was the reception of the Holy Spirit. When they were thus taught they were baptized by immersion for the remission of sins (cf. Act. 2:38) and they received from God the gift of the Holy Spirit.

Act. 19:6-7 Immediately following their baptism (or so it would seem) Paul granted to these men the spiritual gifts of prophecy and tongues (and doubtless others, but these are all that are evident on this occasion). This was done by the laying on of Pauls hands and for the purpose of granting inspired leadership for the infant church until the New Covenant could be placed in permanent written form.

719.

What does this text tell us as to the time when we receive the Holy Spirit?

720.

Why do YOU think Paul asked this question of the twelve?

721.

What did the twelve mean by their answer to Pauls question?

722.

Why inquire into their baptism?

723.

What about the thought of spiritual gifts in connection with this incident?

724.

What did these twelve men need to know? What verse describes their instruction?

725.

What baptism is the baptism in the name of the Lord Jesus?

726.

What special spiritual gifts were given to these men? How?

Paul preaches in the synagogues and the school of Tyrannus. Act. 19:8-12.

Act. 19:8

And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.

Act. 19:9

But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.

Act. 19:10

And this continued for the space of two years; so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.

Act. 19:11

And God wrought special miracles by the hands of Paul:

Act. 19:12

insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the disease departed from them, and the evil spirits went out.

Act. 19:8-10 The appearance of the apostle in the synagogue was welcomed upon his first visit to Ephesus (cf. Act. 18:19-20) and now they manifest their open mindedness by giving heed to his bold preaching for the space of three months. Now here is a question: If Paul established a church in Ephesus by reasoning and persuading concerning the kingdom of God what must then be the relationship of the kingdom of God and the church? There is only one conclusion and that is that the kingdom of God and the church are one and the same institution. (Cf. Col. 1:13; Rev. 1:7).

I like the two words of description as to Pauls preaching: reasoning and persuading. Lets have more of it.
But a determined minority so quenched the voice of their conscience that they became hardened toward the truth. This caused them to enter into disobedience and to express this disobedience in words of ridicule and contradiction. When such evil speaking was done before the general assembly of the church there was only one thing to do and that was to leave the synagogue. It would seem that when Paul withdrew the disciples, he took with him the largest proportion of the synagogue congregation.
The town of Ephesus was about 600,000 in population. In this large city Paul and the Ephesian Christians must find a place to meet. The school room of one Tyrannus was secured. This evidently was a large lecture room in which lessons on rhetoric were given. Ramsey suggests that the hours for work were from early in the morning until 10 oclock and then a period of five hours intervened in which the noon meal was eaten and time was taken for rest and relaxation. He suggests that in this way Paul could work at his trade and at the same time speak during these hours to those who could and would hear. Whatever the circumstance, from this schoolroom there was heralded forth the word of life for the space of two years. Paul was not content simply to arouse those of the city, but also the many living in the great province of Asia. And so we read: so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.

727.

Did the Jews mean what they said upon Pauls first visit to Ephesus? (Cp. Act. 18:19-20)

728.

What is the relationship of the kingdom of God and the church? What two descriptive words are given concerning Pauls preaching?

729.

How long did Paul continue preaching before opposition arose?

730.

What real sin did the disobedient ones commit?

731.

What determined the separation?

732.

What was the population of Ephesus when Paul was there?

The seven churches of Asia referred to in Rev. 1:4 as well as the church at Colossae (Col. 1:2) were doubtless established at this time.

Act. 19:11-12 In this great town full of superstition and sin God granted special acts of power through the hands of the apostle. Such acts would even stop the Ephesian in his onward rush to destruction. Just what these miracles were that were performed personally by Paul Luke does not say, but another unusual circumstance that came as a result of the apostles effort is described. The power of God was so in evidence among them that nothing appeared impossible. If the hands of the apostle could heal, why not some of his personal effects? Paul, as we have said, was working at his occupation of tent making. In this work he would naturally wear an apron to protect his person and garments. Such aprons or coverings were eagerly sought by some to be carried to the sick that Paul had not time to visit. Strange to say, diseases were cured, and not only so, but by the use of such even evil spirits were cast out. We cannot imagine that this was done with the approval of the apostle.

733.

What was the school of Tyrannus?

734.

What suggestion of Ramsey seems to help in our understanding?

735.

How could all Asia hear the word with only one preacher?

736.

What does Rev. 1:4 and Col. 1:2 have to do with Pauls work?

737.

What were the special miracles wrought by Paul? Why?

738.

How is it that the Ephesians used the aprons or handkerchiefs?

739.

Did these items really effect the cures? How?

740.

Show how the use of the aprons and handkerchiefs was not wise.

Exorcists overcome by evil spirits. The name of the Lord magnified. Act. 19:13-20,

Act. 19:13

But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth.

Act. 19:14

And there were seven sons of one Sceva, a Jew, a chief priest, who did this.

Act. 19:15

And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye?

Act. 19:16

And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded.

Act. 19:17

And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified.

Act. 19:18

Many also of them that had believed came, confessing, and declaring their deeds.

Act. 19:19

And not a few of them that practised magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver.

Act. 19:20

So mightily grew the word of the Lord and prevailed.

Act. 19:13-16 That such efforts of healing were not, to say the least, wise can be seen from the effect that they had upon unbelievers. When word got around that the sick were being healed by proxy, it seemed to some that there must not be any limitations on the power of the name of this one whom Paul preached. Certain ideas came into the hearts of strolling Jews whose time and interest were taken up with nothing better than dabbling in the black arts. The participants in the particular incident described here were seven degenerate sons of one Sceva, who was, at one time at least, a high priest. Others had been using the name in a supernatural way saying, I adjure you by Jesus whom Paul preacheth. So two of the boys of Sceva (perhaps more but two are mentioned) hit upon a plan of casting out a demon which was quite unique. Their plan was to get the poor possessed man into a room and once there they could then rebuke the spirit and cast it out by their new power. But they were entirely unprepared for the results of their efforts. They had no sooner pronounced the magical formula than the evil spirit had a word to say in answer to them: Jesus I know, and Paul I know, but who are ye? Imagine the surprised look on the faces of the two young lads when they heard these words. And then their surprise turned to fright as the possessed man leaped upon them. Fight as they did he mastered them both. In the scuffle their clothes were torn and their bodies injured. There was only one thing to do and that was to get out of this room and escape from this madman. What a sight it must have presented to those who saw them fleeing from the house naked and wounded.

741.

Who were these strolling Jews? Who was Sceva?

742.

Why did these sons want to cast out a demon?

743.

What was the plan of these two sons in casting out a demon?

744.

When did surprise turn to fright?

745.

How was it that this incident with the two sons turned out to good?

746.

How was the death of Ananias and Sapphira a parallel for this case?

Act. 19:17 But the result was good. The news of the incident spread far and wide to both Jews and Greeks. When they heard of it fear fell upon them. The respect here given was evidently due to the fact that although Paul was very successful in casting out demons, yea, even the aprons and handkerchiefs of the apostle could do the same, yet when this power was at all mishandled, the power of its misuse was as great as its use. Hence the name of Jesus was magnified rather than degraded.

Act. 19:18-20 When Ananias and Sapphira were carried out to their graves for lying, fear came upon every soul. Of the rest of the church Luke says that they durst not join themselves to them, i.e. if there were some who were at all hypocritical like the two described, they made no effort at all to join themselves to them, fearing lest a similar fate befall them. The good accomplished here in Ephesus went far beyond that in Jerusalem. The positive good accomplished was that it brought the hypocrites out of hiding to come in a confession of their sins (See Jas. 5:16). The fear of the consequences of pretending truly took hold of the hearts of these people. Oh, that it might be so today. To be specific, Luke tells us of $75,000 worth of books that were burned. What were these magical books? Perhaps that would best be held for a question of discussion, It would suffice to say that they were in direct opposition to The Way and were thus aligned in some fashion with the evil one,

Pauls far reaching plans. Act. 19:21-22.

Act. 19:21

Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

Act. 19:22

And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.

Act. 19:21-22 Before we discuss Pauls future plans, it might be well to place before our minds the important thoughts that relate to this time in the chronology of events. First let us say that Paul was laying plans for a collection for the poor saints in Judea. With this in mind he had written a letter to the Corinthians instructing them concerning it. He mentions in his letter to the Corinthians that the Galatians and those of Macedonia were also to have a part in this collection. Some writers assume that the letter to the Galatians was written from Antioch before he left on the third journey.

747.

How did the good accomplished in Ephesus supersede that of Jerusalem?

748.

How is it that $75,000 went up in smoke?

749.

How does the collection for the poor saints of Judea fit into this narrative?

THEATER AT EPHESUS.

Ephesus, the capital of the province, was in a fertile district and stood partly on lowland and partly on the hills near the mouth of the Cayster. It had a fine harbor so that at the beginning of the Christian era it was the emporium of that part of the peninsula north of the Taurus. During the ages, however, its harbor became filled up with earth brought down by the river, and its great trade passed over to Smyrna. Besides the two great roads that led easterly there were coast roads, one leading northerly to Smyrna, the other southerly to Miletus. Ephesus was the center of the worship of Diana, a goddess similar to the Greek Artemis, who was worshiped under different names throughout Asia Minor. The manufacture of shrines of silver, marble, and terra cotta, used in the worship of this deity, was a lucrative business in Ephesus. (Act. 19:24-27.) Its temple of Diana was a grand specimen of Ionic architecture and was one of the seven wonders of the world. The length of the building was 425 feet, the breadth 220 feet, and its columns, of which there were 137, were sixty feet high, and six feet in diameter. The temple and its precincts were held most sacred and furnished safe asylum even to criminals. It was also used as a bank for the safekeeping of treasures. This great structure, like other portions of Ephesus, is now a mass of ruins. Paul made Ephesus one of his chief centers of missionary enterprise, Paul himself did not probably visit all the cities of the surrounding country where churches were established, but directed the work carried on by his various associates. The apostle John is said to have spent the closing years of his life in Ephesus.

Historical Geography of Bible Lands, pages 105106.

Now as to Pauls plans. He had purposed in the spirit that he was to pass from Ephesus into Macedonia and Achaia taking up the collection, as we before stated. He planned also to winter in Corinth. And from thence to Jerusalem to take the offering to those in need. Then Paul says, I must also see Rome.

In writing to the Corinthians Paul stated that a great door is opened unto me and there are many adversaries (1Co. 16:9). Because of the very promising work in Ephesus Paul decided to stay until Pentecost. Therefore he sent on ahead Timothy and Erastus. Erastus was the treasurer of the city of Corinth and Timothy was given the highest recommendation in the letter the apostle had already written to Corinth (1Co. 16:7-11) also (Rom. 16:23).

750.

When and from where was the book of Galatians written?

751.

What were the three places Paul purposed to visit upon leaving Ephesus?

752.

Give one fact of interest about Timothy and Erastus.

753.

What was meant by the effectual door?

The riot of the silversmiths. Act. 19:23-41.

Act. 19:23

And about that time there arose no small stir concerning the Way.

Act. 19:24

For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no little business unto the craftsmen;

Act. 19:25

whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth.

Act. 19:26

And 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 are no gods, that are made with hands:

Act. 19:27

and not only is there danger that this our trade come into disrepute; but also that the temple, of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence whom all Asia and the world worshippeth.

Act. 19:28

And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesians.

Act. 19:29

And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Pauls companions in travel.

Act. 19:30

And when Paul was minded to enter in unto the people, the disciples suffered him not.

Act. 19:31

And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre.

Act. 19:32

Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together.

Act. 19:33

And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence unto the people.

Act. 19:34

But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.

Act. 19:35

And when the townclerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the great Diana, and of the image which fell down from Jupiter?

Act. 19:36

Seeing then that these things cannot be gainsaid, ye ought to be quiet, and to do nothing rash.

Act. 19:37

For ye have brought hither these men, who are neither robbers of temples nor blasphemers of our goddess.

Act. 19:38

If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one another.

Act. 19:39

But if ye seek anything about other matters, it shall be settled in the regular assembly.

Act. 19:40

For indeed we are in danger to be accused concerning this days riot, there being no cause for it: and as touching it we shall not be able to give account of this concourse.

Act. 19:41

And when he had thus spoken, he dismissed the assembly.

Act. 19:23-27 When Paul said there was an open door for the Word, he probably had reference to the good results from the Sceva incident. Further words concerning the many adversaries can be gained from reading 1Co. 4:9-13.

An unexpected adversary arose to close the door of opportunity. It was not the Jews this time, but the vested interests of the town leaders. A certain rich man in the city found out what was causing his business to fall off so sharply. This mans name was Demetrius and his work was that of a silversmith. The main outlet for his work was in the little silver shrine and image that he made by the hundreds to be sold to the devotees of Diana, goddess of the Ephesians. Her great temple was located in the city. The reason these shrines were not selling like they once did was all centered in a certain wandering preacher named Paul. He was a preacher of faith in a God not made with hands. So successful were his efforts that all Asia was being influenced. This man Demetrius was a very candid speaker. Upon calling the silversmiths together, and those of like occupation, he made no apology for the statement that he was interested in their wealth first and the promotion of worship of Diana second. When you strike a man in his pocket-book you have struck a vital and sensitive spot.

We are losing money.

Pauls preaching is the cause of it.

Therefore Pauls preaching must be stopped.

This was the reasoning of this craftsman. And besides that, he told the ever increasing crowd, it could be that even this temple of Diana (perhaps gesturing in the direction of it) could be made of no account. And then appealing to the popular mind, he laid the trap into which so many fall. He said in thought, Ten thousand Ephesians cant be wrong. The general popularity of the goddess is here given as a measure of correctness and truth.

754.

What was different about the adversary here in Ephesus?

755.

What angered Demetrius?

756.

How wide was the influence of Pauls preaching?

757.

What were the first and second interests of Demetrius?

758.

What was the trap laid by Demetrius?

Act. 19:28-34 The gathering called together by Demetrius occurred either in the street or in some place of public meeting. It wasnt long until they had the interest of most of the people of the city. In no time at all a great uncontrollable mob gathered. The word was thrown about that Paul and his preaching was the center of the objection. Two of Pauls companions were seized upon by some of the mob. Now the whole vast howling throng rushed into the immense amphitheatre. (It still stands to this day.) By this time Paul heard of the trouble and had ascertained the cause. He was about to enter in among the crowd and reveal himself to them and to speak to this gathering. He had spoken to mobs before. But the Christians in Ephesus who were with Paul saw the utter futility of such effort and hence strongly entreated the apostle that he not attempt it. Then a rather unusual word is given concerning this critical decision:

And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre.
Who were these men? What influence would they have over Paul? In answer to this we quote again from Cuningham Geikie, Hours with the Bible, Vol. III, pages 9899:
The provinces of Asia Minor had officials of high rank, named after their province. Bythyniarchs, Galatarchs, Lyciarchs, or in Asia, Asiarchs, who were presidents of the sacred rites, and of the public games and theatrical amusements, exhibited yearly in honour of the gods and of the emperors, providing for the vast outlay solely at their private expense. One was chosen each year, but those of past years were still associated, through courtesy, with him, or at least retained the great liberality implied in their office. So wide had the influence of Paul become by this time that some of these high dignitaries were friendly to him, and sent, beseeching him not to venture into the theatre; knowing, perhaps, his fearlessness and valuing his safety.
This theatre held no less than 5,000 and by the time it was reasonably full of people, all shouting their devotion to Diana, the place indeed was in confusion. As new persons came into this place and inquired as to why such a meeting was being held, some cried one thing and some another, . . . and the more part knew not wherefore they were come together.
Some in this multitude felt that a defense must be made for the Jews, the thought being that just because this man Paul was a Jew there was no reason to blame the Jews as a race. The one the Jews selected to make this defense was one of their number called Alexander. He was evidently recognized as a speaker of some ability. He was hurried through the crowd to a place where all could see him. When lifted up before the multitude, Alexander waved his hands for quietness and they seemed to give heed to him, at least for the momentbut then someone cried out, Hes a Jew. Down with him! Great is Diana of the Ephesians. The multitude caught up the word and so by the space of two hours there was an incessant cry from this vast crowd, Great is Diana of the Ephesians. Thus was this effort on the part of the Jews frustrated.

759.

Where was the place of meeting for the gathering of Demetrius?

760.

Why seize Gaius and Aristarchus?

761.

Why did Paul want to enter into the crowd? Why prevented?

762.

Who were the Asiarchs and what influence would they have over the apostle? Why not ask the Holy Spirit?

763.

Why was the assembly in confusion?

764.

Why the attempted speech of Alexander?

765.

How did the town clerk select an expedient time to speak?

Act. 19:35-41 When the mob had about exhausted itself emotionally and physically, (cf. p. 164) a dignitary who commanded respect appeared on the scene; the town clerkan official who had charge of the municipal archives, official documents, and had the duty of reading them out to the town assemblies. This man was accustomed to addressing crowds, and besides this he had authority behind what he said. To give this man trouble would be to bring the rough Imperial law down on their heads. So it was that when he stood in a place to be seen and heard the great crowd was hushed and they gave heed to what he was about to say.

What a wonderfully clever speech is this of the town clerk. He surely understood the crowd and the need. Notice his procedure.

There was a need to satisfy their religious pride.

So the town clerk says: Why are you acting as you are? Who is there that doesnt know of the position of Ephesus and Diana? The fame of Diana is spread throughout the whole world. Why, everyone has heard of the image which has fallen down from JupiterSeeing then that these things cannot be gainsaid, ye ought to be quiet and do nothing rash.

There was a need for many to understand the charges being made against Gaius and Aristarchuswere they guilty or not guilty?

So the town clerk mentions two things concerning Diana of which these men are not guilty.

They never robbed our temples.

They never blasphemed our goddess.

The town clerk was careful not to speak of what they had done, or to meet the issue as to what Paul had done.

There was a need for a solution to the grievance of Demetrius and the craftsmen.

So the town clerk reminded all, and Demetrius in particular, that the regular courts were open and there were proconsuls to act as judges in the case. This procedure was for a local offenseto be handled by the courts of Ephesus. The clerk goes further to explain that if they had a matter that entered into the realm of Imperial jurisdiction, it would be settled in the regular gathering of that court which met three times a month.

Above everything else there was a need that the mob be quieted down and dispersed.

To this end all the previous remarks were directed. And they had their effect. Now the town clerk could press upon them the conclusion that he had hinted at previously.

Since (notice the pronoun) we have no good reason for this wild gathering, if we were called into account for it before the Roman authorities, we would have no defense to make. Should the authorities accuse us of riot, we would be in a serious position. His words were so well received by all that when he dismissed the assembly they all dispersed and went home.

766.

Why give heed to the town clerk?

767.

How was the need for the satisfaction of religious pride met?

768.

How did the town clerk side-step the guilt of Paul and his companions?

769.

How was the grievance of Demetrius going to be settled? What were the two courts?

770.

How was the mob to be dismissed? Why the change of pronouns?

AT TROAS. 2Co. 2:12-13.

2Co. 2:12-13 Although not mentioned in the book of Acts, the visit to Troas mentioned here in II Corinthians must have occurred right after he left Ephesus. Here are the reasons I say this: Because of the writing of the epistle of I Corinthians. He evidently wrote the first epistle to the Corinthians from Ephesus while he was yet laboring there. He had received the sad news in Ephesus of the problems that existed in the church at Corinth. To solve these problems he wrote this first epistle to the Corinthians. He sent it by the hand of Titus. Paul fully expected the return of Titus to Ephesus before he left but he did not come. When at last it became imperative that Paul leave Ephesus, he went out from the city looking for Titus on the way. Oh, how the apostle longed to meet Titus that he might know how his strong corrective epistle was received. With these thoughts in mind you can understand clearly the words of 2Co. 2:12-13. Paul thought that surely he would meet Titus in Troas. But when Paul arrived he found not Titus. What a disappointment. No relief of spirit. Although there was an open door in Troas to preach the word he could not enter it because of this weight upon his heart. This need seemed to demand immediate action and solution. So bidding the brethren in Troas a fond farewell he pressed on into Macedonia looking anxiously for Titus my brother.

771.

Why say that the meeting of Titus in Troas must have occurred at this time?

772.

Was it wrong for Paul not to enter the open door for the Word here at Troas?

Fuente: College Press Bible Study Textbook Series

(24) And a certain Jew named Apollos, born at Alexandria.The name was probably a contraction of Apollonius or Apollodorus. The facts in the New Testament connected with him show that he occupied a prominent position in the history of the Apostolic Church. Conjectures, more or less probable, indicate a yet more representative character and a wider range of influence. Luther, looking to the obviously Alexandrian character of the Epistle to the Hebrews and to the mystery which shrouds its authorship, and which led Origen to the conclusion that God alone knew who wrote it, hazarded the thought that Apollos was the writer. Later critics have adopted the hypothesis, and have brought it to a closer approximation to certainty by an induction from numerous parallelisms in thought and language between the Epistle and the writings of Philo, who lived between B.C. 20 and A.D. 40 or 50. The present writer has carried the inquiry one step further. Among the ethical books of the LXX. there is one, the Wisdom of Solomon, the authorship of which is also an unsolved problem. It is not named or quoted by any pre-Christian writer, Clement of Rome being the first writer who shows traces of its influence, just as he is the first who reproduces the thoughts of the Epistle to the Hebrews. It has been ascribed to Philo partly on the external evidence of a doubtful passage in the Muratorian Canon, partly on the internal evidence of numerous coincidences with his writings. A careful comparison of the two books shows so close an agreement in style and language between the Wisdom of Solomon and the Epistle to the Hebrews that it is scarcely possible to resist the inference that they must have come from the same pen, and that they represent, therefore, different stages in the spiritual growth of the same man. Those who wish to carry the inquiry further will find the subject discussed at length in two papers, On the Writings of Apollos, in Vol. I. of the Expositor. Without assuming more than the probability of this inference, it is yet obvious that a Jew coming from Alexandria at this time could hardly fail to have come under Philos influence, and that his mode of interpreting the Scriptures would naturally present many analogies to that of the Alexandrian thinker. To him accordingly may be assigned, without much risk of error, the first introduction of the characteristic idea of Philo that the Unseen Godhead manifests itself in the Logos, the Divine Word, or Thought, as seen in the visible creation, and in the spirit and heart of man (Wis. 9:1-2; Wis. 9:4; Wis. 16:12; Wis. 18:15; Heb. 4:12). It will be remembered that Jews of Alexandria were among those who disputed with Stephen (Act. 6:9). Some of these may have been more or less persuaded by his. preaching, and have carried back to their native city some knowledge, more or less complete, of the new faith.

An eloquent man.The Greek adjective implies learning as well as eloquence. It was applied pre-eminently to those who wrote history with fulness and insight (Herod. i. 1; ii. 3, 77). The treatment of the history of Israel both in Wisdom 10, 11, 18, and Hebrews 11 might well be described by it.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. Apollos at Ephesus and Corinth , Act 18:24-28 .

This passage, though a pleasing episode, contributes material information for the main history.

Fuente: Whedon’s Commentary on the Old and New Testaments

24. Apollos Contracted from Apollonius, the adjective of Apollo.

Alexandria The city of Alexandria, the birthplace of Apollos, was built near the mouth of the Nile by Alexander the Great, and was intended by that comprehensive genius for a union-point of the eastern and western nations, a centre of the blended civilizations of the earth. The Jews boast that their nation enjoyed his personal favour owing to his having been shown the prophecies of Daniel predicting his great career. Certain it is that they were endowed with the fullest privileges of citizenship, and the fullest enjoyment of their religious rights, in this splendid and liberal capital. The land of their ancient bondage, Egypt, was now the home of their preeminent freedom. Here was made that translation of the Hebrew Scriptures called the Septuagint. Here Philo, the Greekish Jew, wrote those reflections upon the Hebrew Scriptures which prepared the minds of the Hellenists of various sections for the forms of thought presented in Christianity. Similarly our Apollos, an earnest Jew, imbued with the influence of Greek refinement, and trained under the teachings of Grecian rhetoric, would possess an eminent power of handling Christian truth with a pleasing and powerful effect.

Eloquent The Greek word often signifies learned; but that being implied in the clause that follows, the word must refer to his power of oratory.

Mighty It is not merely said that he knew the Scriptures, but he was mighty in bringing out their force impressively upon the hearts of men. The truths burning in his own heart fired the hearts of others.

Came to Ephesus Probably from Alexandria; from the great capital of Africa to a great capital of Asia.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus, and he was mighty in the scriptures.’

Apollos was an Alexandrian from Egypt, which probably means that he interpreted the Scriptures more allegorically than would be done in Palestine. Alexandria had a large Jewish population and was heavily influenced by the Jewish philosopher Philo. He was also very eloquent, and above all very knowledgeable about, and effective in teaching, the Scriptures.

Fuente: Commentary Series on the Bible by Peter Pett

The Ministry of Apollos in Ephesus. He Is Instructed In The Way of the Lord (18:24-26).

Meanwhile there arrived in the west of Asia Minor, in Ephesus, which Paul had visited but had not yet really evangelised, ‘a certain Jew named Apollos’. This remarkable person proclaimed the baptism of John, and the Coming One whom John had promised and to Whom he had pointed. He knew about Jesus, and believed, but his knowledge was incomplete. He was ‘instructed in the way of the Lord’ (compare Luk 3:4) and ‘taught diligently (or accurately) the things concerning Jesus’. Here ‘Lord’ may mean the God Whom John served, or the Coming One to Whom John had pointed. But either way it was not a full faith in the crucified and resurrected Jesus. He had to be taught ‘the way of God’ more perfectly.

But once he had been taught the way of God more accurately he began to proclaim the Messiah as Jesus along with all that went with it. A major explanation for the introduction of Apollos’ ministry is that it was in order to confirm that once Paul was prevented from engaging in further missionary journeys there was another who would take his place. It may well be that Ephesus first, and then Corinth, was a deliberate reversal of Paul’s path, which had been Corinth first and then Ephesus, in order to demonstrate that he was taking on Paul’s ministry (compare the reversal of visits to places when Elisha takes over from Elijah – 2 Kings 2). But it is also an essential first step in Luke’s re-enactment of the triumph of God from John the Baptiser to the final defeat of Satan at the cross, as suggested above.

We must pause here to remind ourselves of the importance of Ephesus in the ongoing of the Good News. It was the major city of western Asia Minor, itself an area of great cities, and was the third largest in the empire (although being on the wane due to difficulties in preventing the silting up of its harbour), containing over 250,000 inhabitants. Being at the end of the Asiatic caravan route, and a natural landing point from Rome, it was a prominent harbour. With its theatre (capacity 25,000), baths, library, agora and paved streets together with its huge and world-famed temple of the many-breasted Diana (Greek: Artemis) and its three temples dedicated to emperor worship it saw itself, and was seen by others, as an important centre of civilisation and religion. It had a large colony of Jews who enjoyed a privileged position under Roman rule. It would be an important centre for the spread of the Good News throughout the Roman province of Asia.

Fuente: Commentary Series on the Bible by Peter Pett

Act 18:24 . [88] ] the abbreviated , as D actually has it. His working was peculiarly influential in Corinth. 1Co 1:12 ; 1Co 3:5 f., Act 4:6 ff.

] may mean either learned or eloquent . See Lobeck, ad Phryn . p. 198; Jacobs, ad Anthol. XII. p. 116. Neander (also Vatablus) takes it in the former signification. But the usual rendering, eloquens , corresponds quite as well with his Alexandrian training (after the style of Philo), and is decidedly indicated as preferable by the reference to Act 18:25 ; Act 18:28 , as well as by the characteristic mode of Apollo’s work at Corinth. Besides, his Scripture- learning is particularly brought forward alongside of by . . : he had in the Scriptures , in the understanding, exposition, and application of them, a peculiar power , for the conviction and winning of hearts, refutation of opponents, and the like.

[88] On Apollos, see Heymann in the Schs. Stud . 1843, p. 222 ff.; Bleek on Hebr . Introd. p. 394 ff.; Ewald, p. 513 ff. We should know him better, if he were the author of the Epistle to the Hebrews, which, however, remains a matter of great uncertainty.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Act 18:24-28 . Notice interposed concerning Apollos, who, during Paul’s absence from Ephesus, came thither as a Messianic preacher proceeding from the school of the disciples of John, completed his Christian training there, and then before the return of the apostle (Act 19:1 ) departed to Achaia.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1793
CHARACTER AND MINISTRY OF APOLLOS

Act 18:24-28. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, shewing by the Scriptures that Jesus was Christ.

IT is a weighty saying of our Lord, To him that hath, shall be given; and from him that hath not, shall be taken away that which he seemeth to have. Universal experience attests the truth of this: the man who has talents of any kind will improve them by use, and lose them in a great measure by neglect. In religion especially this law of our nature obtains: indeed it obtains in religion more than in any thing else; because, in addition to the gain or loss which the cultivation or neglect of any thing will of necessity occasion, God himself will interpose in the things which relate to him, either to reward the observance of them by a further communication of his blessings, or to punish the neglect of them by a withdrawment of his grace. Of the former of these, namely, the increase of well-employed talents, we have an instance in the history before us. Apollos, when he began to serve the Lord, had but a very contracted view of the things which he proposed to teach: but God so ordered it, that his exertions in the cause of religion should introduce him to the acquaintance with Aquila and Priscilla, and be the means of bringing him to the full knowledge, and complete enjoyment, of the Gospel of Christ.
In the account here given of him, we notice,

His qualifications for the ministry

These were certainly of the highest order: he possessed many qualities admirably suited to the work in which he was engaged. They were of two kinds;

Intellectual

[He had a natural gift of eloquence; I say, a natural gift; because it was a faculty distinct from that which may be acquired by study. Some men have in the very constitution of their minds a facility of conceiving clearly, and expressing readily, whatever they wish to impart. Some, however learned they may be, can never acquire that which we call eloquence; they have some embarrassments which they cannot surmount, or some deficiencies which they cannot supply. Others, with very little learning, can talk fluently and perspicuously upon any subject on which they have bestowed the smallest attention. This is a valuable talent, especially to any one who is called to instruct or persuade others and happy was Apollos in the pre-eminent measure of it which he possessed.

But, besides this, he was well versed in the knowledge of the Holy Scriptures. He was mighty in the Scriptures, being able to bring them to bear upon any point which he wished to discuss, and to shew from them what was agreeable to the mind and will of God. The word dwelt richly in him in all wisdom This also is of the utmost importance to one who undertakes to teach others, since the sacred volume is the armoury from whence he must take all the weapons for his warfare, and the treasury from whence alone he can procure the riches which he undertakes to dispense.]

Moral

[He was fervent in spirit; glowing with zeal for the honour of his God, and ardently longing for the salvation of his fellow-creatures This in a minister is indispensable: the difficulties which he will have to encounter are very great, and fervour of spirit is necessary to carry him through them; nor can he hope to be extensively useful to others, unless he lay himself out in the service of God to the utmost of his power.

To this was added that most amiable of all graces, humility of mind. Notwithstanding his natural talents and eminent acquirements, he was willing to be instructed by any one who could advance him in the knowledge of the Lord. Aquila was only a mechanic, and not invested with the sacred office of a teacher: yet when he and his wife Priscilla invited Apollos to their house in order to expound to him the way of God more perfectly, Apollos thankfully accepted their invitation, and diligently availed himself of their instructions. This is an excellence rarely found in persons who are high in popular estimation: the admiration with which they are honoured, too often puffs them up with vain conceit, and indisposes them to learn from those, whom they regard as their inferiors in station or attainments: but the more rarely such docility is found, the more highly should it be appreciated, and the more carefully should it be maintained.]

Thus endowed, he greatly distinguished himself by,

II.

His ministerial exertions

He improved for God whatever talents he possessed
[When he was only partially instructed in the way of the Lord, and knew nothing more than what he had learned from John the Baptist, he instructed others to the utmost of his power with great boldness, and diligence. The doctrines which John the Baptist had preached were in direct opposition to the habits of the world, and were sure to call forth the enmity of those who would not part with their sins: but Apollos feared not the face of man; but both spake in private, and taught in public, and that too with unremitting activity, the things which he considered as of such vital importance to the welfare of mankind. When he himself was more fully instructed, he desired to extend the sphere of his labours, and to proceed to Corinth, to supply, as he was able, the place of Paul. Then especially did he make Christ the one great theme of all his discourses. The things of the Lord, as far as he understood them, he had before declared: he had warned men of the Messiahs advent, and had called them to repent, in order to get their hearts duly prepared for a suitable reception of him: but now he saw, not only that the Messiah was come, but that Jesus of Nazareth was he, and had done and suffered all those things which had been predicted of him. Thus, in the scope of his ministrations, he determined, with the Apostle Paul, to know nothing but Jesus Christ, and him crucified: and, though we have not the same occasion to prove the Messiahship of Christ, since that is universally acknowledged amongst us, yet are we called to magnify the importance of that truth, and to commend it to mens attention, as the source of all their happiness.]

In his labours he was useful to many souls
[He mightily convinced the Jews, so as to stop the mouths of some of the more obdurate, and to bring the more candid of them to the acknowledgment of the truth. Nor were his labours of little service to the Church of God: on the contrary he helped them much, who had believed through grace. It was through the operation of divine grace alone that any had believed: whether Paul planted, or Apollos watered, it was God alone that gave the increase: but still, it was no slight benefit to the garden of the Lord to be watered by such a hand as his: and no doubt he contributed greatly both to the growth and fruitfulness of those trees of righteousness which Gods right hand had planted.]

Address
1.

To those who labour in the ministry, or are preparing for it

[Let Apollos serve as a guide for you. If you possess good natural talents, account it your honour to consecrate them to the service of your God. And, in the employment of them, do not inquire where you may gain most credit to yourselves, or most consult your present ease and interests, but inquire rather where you may do most good; and be ready to exercise your ministry wherever the providence of God may call you. Moreover, if called to labour where a more honoured servant of the Lord has gone before you, do not draw back through a pretended sense of your own insufficiency; but be willing to have your talents and services undervalued, and to be nothing yourselves, that God may be all in all.]

To those who have received good by the ministry

[To God you must ascribe the praise for all that you have received; since to whomsoever you are indebted as an instrument, the benefit proceeds from God alone, who gives to every man according to his own sovereign will and pleasure. It is possible that you who have long known the Lord, may be called to attend the ministry of one who may be comparatively a novice in the ways of God; and you may be tempted on that account to despise him in your hearts, and to lower him in the estimation of those around you. This, alas! is the conduct of many; but it is a most sinful conduct, and utterly unworthy of their Christian profession. Instead of indulging such a proud contemptuous spirit, you should rejoice in every appearance of good, and endeavour to impart to him a fuller knowledge of the truth. This would render good service both to God and man: and it is a service which all may render, if only with meekness and modesty they watch for an opportunity, and look up to God for his blessing on their endeavours. And who can tell how much you yourselves may be helped afterwards by him, to whom you have been helpful in the first instance? It is worthy of observation, that Aquila did not commence preacher at Corinth, notwithstanding his clear knowledge of the Gospel, and notwithstanding Paul had just left the place: he did not think himself authorized to take on him an office to which he was not called: but he laboured in private conversation, and was made eminently useful in that way: and we cannot but recommend to every one amongst you, whether male or female, to imitate this pious couple in a modest unassuming carriage, and in an affectionate concern for the best interests of mankind.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. (25) This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. (26) And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (27) And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: (28) For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.

There is somewhat very interesting in the account here given of Apollos. His being instructed in the way of the Lord, means no more, I should apprehend, than that he had been taught, or catechized, (as the word is,) concerning the truths of the Gospel. Perhaps had learnt under the ministry of John , or his disciples. But, we may take occasion from hence to remark, how sweetly. the Lord prepares the minds of his people for the reception of his divine truth. What a teachable disposition the Lord had given him, that while blessed with the gift of eloquence, and with an earnest desire to speak for the Lord; he submitted to be taught by those poor tent-makers, Aquila and Priscilla. He appears to have been so great a man, that many of the Corinthians preferred his preaching to Paul’s. No doubt, this was from their ignorance. But it serves to shew the greatness of the man; 1Co 1:12 . And, it may be observed, that it is the character of none but little minds, to refuse instruction, however weak or humble the channels through which it comes. Apollos found, that Aquila and Priscilla were better taught in divine things than himself. And, no doubt, while those humble persons ministered. to his furtherance in knowledge; he strengthened their hands in his acquaintance with the Scriptures: and the Lord’s blessing upon them all, they became helpful to one another. And so is it now. While the Lord’s ministers are going forth, in their public labors for the people, the saints of God are holding up their hands by their private prayers for them, (as Aaron and Hur did the hands of Moses in the Mount: Exo 17:12 ) in their ministry. And thus, as Paul said to the Romans, while the one imparted some Spiritual gift, he received others in return: that I may be comforted (said Paul,) together with you, by the mutual faith both of you and me, Rom 1:12 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 69

Prayer

Almighty God, thou dost say with kingly love to every one coming to thee in Christ Jesus, the Priest and the Saviour of man, “What is thy petition? and what is thy request? and it shall be granted unto thee.” Thou art not as the kings of the earth, reserving unto themselves half their kingdom when they make great promises. Thou hast given unto thy Church all things all height, all depth, all riches, all spaces, all duration; all things are ours, and we are Christ’s, and Christ is God’s. Wilt thou give us to feel the infinity of our riches, that there may be no longer any word or tone of poverty upon our lips, but that we may speak as rich men, to whose wealth there is no end, and whose joy is wide and lasting as God’s heaven. We are children of the dust, and our lower nature drags us down to its own beginning; but we are also children of light, children of the Holy One; and thou dost give us lifting up of heart and thought according to the measure of our dignity in Christ Jesus. Our hope in him is that the higher will destroy the lower, and that in thine own good time and way we shall be made like unto the angels, stainless, infinite in the whiteness of purity, loving God with undistracted heart, and serving him with undivided strength. Having this hope in us we would purify ourselves; having within us this most sacred joy, we would be no longer children of the night, but would become children of the day; loving the light; loving the noontide most because the noontide is brightest; crying for higher heavens and brighter light; moved by a sacred and Divine ambition to which there is no answer in things that can be seen or spoken of. For the holy feeling of this aspiration we bless thee. When it comes upon us in the full tide of its power we feel like men who shake off their chains and rise into places fit for souls that are unstained. This is thy Sabbath blessing. This is the Lord’s day. We have come to thee from the battle of the week, and we have come to praise thee for some defeats which have been real successes, and for some victories that have caused us pain. We would no longer be as those who undertake to see and hear and act for themselves. We will do no such thing; thou shalt be our eyes, our ears, and our hands; and we will stand behind and hear thy report, and answer thy command, and follow it so far thou dost give us strength by the mystery of thy will and love. We want to live so. Our desire is to live and move and have our being in God. We would be swallowed up of love. We would know nothing that is not thine, and do nothing that is not according to the good pleasure of thy will. This we have learned in Christ, and not out of him; out of thy Son no such lesson can be learned. This knowledge is born of the agony of sacrifice; herein is the Cross of Christ in all its infinite meaning. We would be crucified with Christ; we would glory in the Cross of Christ; we would bear the name of Christ. Help us to know what it is to carry his flag, to breathe his name, and to represent his court, feeling the dignity of the call and the solemnity of the obligation. May we throw open our window seven times towards the Jerusalem that is above, day by day, and thus live in fellowship with God, and stoop to earth merely as a temporary discipline. Some whom them lovest are sick. Thou canst help them. Thou knowest every bone and every member of the body, for thou didst make it all with the infinite cunning of Omniscience. Heal those whom thou hast laid down after a time, and during that time may their thought be moving upward in loving and anxious desire. Guide the perplexed. They do not know whether to go to this side or to that; they might as well be blind. Take hold of the hand that is groping in the darkness, and lead thou on. Comfort the broken-hearted; turn tears into jewels; make sighing equal to prayer; and may those who are ill at ease be brought into the sanctuary of Christ. Foil the enemy; break him down in the very power of his pride; when he is about to strike what would be the fatal blow, do thou bend back his arm and cover his eyes with eternal night. The Lord lift up all the children, that they may feel safe in thine arms, and may return with childish laughter the light of thy smile. The Lord hear; the Lord read our unspoken thought; the Lord exalt himself by forgiving sin through the infinite merits of the blood of Christ. Amen.

Act 18:24-28

24. Now [ while Paul was progressing through Phrygian Galatia towards Ephesus, God was preparing his way in that city:] a certain Jew named Apollos, an Alexandrian by race, a learned [G. “eloquent”] man, came to Ephesus; and he was mighty in the Scriptures.

25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught carefully [G. ” accurately”; so far as he had learned them] the things concerning Jesus, knowing only the baptism of John [ Act 19:3-4 ]:

26. And he began to speak boldly in the synagogue. But when Priscilia and Aquila heard him, they took him unto them, and expounded unto him the way of God more carefully [G. “with fuller accuracy “].

27. And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him [1Co 3:1 . Note this evidence of a Church having been founded at Ephesus]: and when he was come, he helped them much which had believed [which he did] through grace:

28. For [as only grace could have enabled him to do] he powerfully confuted the Jews, and that publicly, showing by the Scriptures that Jesus was the Christ [1Co 3:6 . Bengel’s note on Apollos is, “he watered, but did not plant”].

A New Man In the Church

HOW marvellous is the preeminence of individual men. Herein is the continual miracle of daily Providence. The great man always comes; yet few can tell how or whence. God is pleased to make sudden revelations of power. He is pleased to surprise men themselves by unexpected accessions of strength, so that the feeble man becomes as the mighty, and the obscure man steps up to the very summit of prominence and renown. Elijah comes without warning, and is Elijah all at once. Other men have been found on the same lines and have challenged society with equal suddenness. Men are so much alike up to a given point, and then without potent reason they separate from one another into individualities, assuming distinctive colours, and going out on separate and independent missions. It is not the first hundred feet that give a mountain its name, but the last ten feet. Just that little peak will get the mountain a name among mountains; that little hardly visible outline will create the fame of the hill. It is so that God is always distributing human power, talent, and influence. We have very much in common, and then after that which is common we have that which is individual, and so become particularized into glittering units, each standing alone, yet each having subtle relations to the whole. Study the miracle of the succession of the generations, those of you who have what you call your “doubts” about historical miracles. The anecdotal miracles have passed away, but there is an eternal miracle, and men would see it but for the impoverishing familiarity which takes no notice of the sunlight because it is so regular, so common, and so plentiful. Yet we are all one, centrally and morally. The little bird that can fly seems to have a larger liberty than man who can only walk; but the air is only the wider earth it is all earth; the air belongs to us, and though birds can fly in it, they never get away from the earth really. So with the great mental eagles, flying souls, minds that open the broad pinions of immeasurable power and flap them at heaven’s gate they all belong to us; they are bone of our bone and flesh of our flesh. Argumentative Paul and eloquent Apollos are brethren with us, sitting at the same table and kneeling at the same altar. If we could get that view of our leaders we should destroy all envy, suspicion, distrust, rivalry, and jealousy, because Apollos would be my larger self, and Paul in his noblest moods would be myself transfigured. We should glorify God in the greatness of our brethren.

Let us look at the preeminence of Apollos and study the characteristics which were natural and inimitable and those which were acquired and therefore possible of reproduction by ourselves. Apollos was “an eloquent man,” and therefore his temptations were great. It is difficult for any eloquent man to be what is popularly known as honest It is a tremendous trial of integrity, as usually understood, to have great command of language. Do not suppose that the eloquent man hears his own eloquence as we hear it; he is told about it. If he be artificial in his eloquence he hears every tone of it; but if inspiredly eloquent he is himself a hearer as well as a speaker. How does it come to be almost impossible for an eloquent man to be popularly considered as honest? Because he sees so many colours in words, so many critical variations of meaning. He does not speak with broad vulgarity any word that he utters; and when I suggest the difficulty of an eloquent man being honest I am bound to add that he is often thought to be dishonest when he is not really so. He is speaking another language. Some persons have only two colours black and white. What can they know of the revelations of colour which God has granted to these latter times? Some voices have only two movements loud and low, they have no internal line, no broken, mysterious, weird tones. They are either speaking very loudly or very lowly, and they know nothing of the mystery of the mind which sees a whole apocalypse in the action of intonation. In English we have only two numbers. We are a concise people; we speak of “singular and plural.” But there are other languages that have more numbers than two. In English we have but three cases; but there are other languages that have six cases, as many of my junior hearers know only too painfully. In a language that divides everything into singular and plural there can be, so far, no great mystery. In a language that has only the nominative, possessive, and objective he would be a backward boy who could not master that little variety of case in one short day. But where language becomes more subtle, complicated, and involved, men may be saying things which to the simpler mind appear to be of the nature of tergiversation and even lying, which are in their substance critically and punctiliously true. We know that there are men among us healthy men of large and active digestion, who say, “Yes or no!” They mistake their abruptness for frankness, and their violence for candour. “Yes” and “No” are not the poles of truth and integrity. Here Apollos cannot be reproduced by us. Eloquence cannot be acquired; it is the gift of tongues.

Apollos was not only “eloquent,” he was “fervent in the spirit.” There he may not be imitated. You can paint fire, but it will never warm you. Fire is the gift of God. He fixes the temperature of the blood, the scope and fervour of the mind. Men who are not fervent are not to be blamed. You would not blame a man for being born blind. You are not cruel in your judgment of a man who is lame from his birth. In those physical instances you can see the meaning of the truth; that same truth has also its inner and spiritual meaning with regard to intellectual faculties and moral qualities. Fire can read the Scriptures; fire is at home in the Bible. It is like blaze mingling with blaze when fervent Apollos reads burning Isaiah. How the flames leap together and form one grand oblation at the altar of the sun! The difficulty here is lest men who are not fervent should blame men who are fervent; and lest fervent men should be impatient with men who are not fervent. Here also we belong to one another. Human nature is incomplete without the smallest, youngest, frailest child that ever crawled in the dust. The door must not be shut upon the gathered hosts until the last little creeper has been brought in and sat at the Father’s table. Men who are not fervent are often most useful. There is a purpose to be served in the economy of things by ice as well as by fire only do not let them quarrel. Do not let ice say, “You, fire, exaggerate things”; and do not let fire say, “You, ice, are an offence to every planet that burns in the sky.” We are all treated by the same Maker, and we shall be judged by Infinite Justice.

Apollos was not only “eloquent” and “fervid,” he was “mighty in the Scriptures.” There we cannot imitate him. Might in Bible reading is the gift of God. It is a wondrous word. To read the Bible so as to become mighty in it requires insight, sympathy, kinship with the writers, a spiritual knowledge of the language, identification with the Spirit of God. All men cannot read some schoolmasters cannot read; some preachers cannot read. Therein so many blunders are made. To become mighty in the Scriptures is to know such a variety of mind: Moses, and the prophets, and the minstrels of Israel, and Christ, and the Apostles who can comprehend all that gamut of inspired utterance? We may be able to repeat every word of the Bible, and yet know nothing about the inner Scriptures. The Scriptures are in the Bible; the Scriptures are within the Scriptures. “The letter killeth, but the spirit giveth life.” We can toil at this service. Some of us can understand one portion of Scripture who cannot understand another. We must not begrudge one another the partial gift, nor endeavour to reduce it to contempt. There are some hearts mighty in the Psalms; there are other minds mighty in the histories of the Bible; there are others with a special gift for taking hold of, and explaining, Christ. We must all work together. No one minister is the whole ministry. To hear the sermon which is preached in London today you must add all the individual sermons, and when they have gathered themselves up into one sublime thunder, you have heard the sermon preached today in the name of Christ. You should go further still and take in, not one capital, but all cities, not one empire, but all kingdoms, nations, and states; add into one mighty sum all that has been spoken in them, and then you will have preached in the ear of inspired fancy the complete sermon heard today respecting Jesus Christ. I claim for every servant his own place; for every minister his own special vocation; and I would have every teacher, minister, speaker, honoured according to the particular gift that is in him.

Apollos was not only “eloquent,” “fervent,” and “mighty in the Scriptures”; he was “instructed in the way of the Lord.” There we may join him. He spoke through instruction, which is the surest basis of inspiration. We are not to suppose that inspiration excludes instruction. Instruction is the proof of inspira-tion that is to say, the inspired Word so comes down into the life as to prove itself along the line of our intelligence and moral responsibility. How few people are “instructed in the way of the Lord.” There is nothing in this world more astounding than its ignorance. There are preachers gifted with an imagination, I know not whence descended, that speak of “this large and intelligent assembly”; you cannot tell anything about the intelligence of an assembly until you have examined man by man alone in any book in the sacred record. There is a gift of kind heaven by which a man can publicly look much wiser than he really is. “Instructed in the way of the Lord.” Why, these words involve the devotion of a lifetime. The “way of the Lord” is in the deep waters, and in the secret places, and in the tabernacles of the thunder, and the clouds are the dust of his feet. He speaks riddle and enigma, and utters words that startle us by reason of their peculiarity and utter strangeness. What scope for industry! What a field for teachableness!

So far Apollos out-soars us, but this cannot be all; even in Apollos there must be a weak point. Let us find it out indeed no long quest is needed, for we are told distinctly in the twenty-fifth verse that Apollos knew “only the baptism of John.” If he could be so eloquent about water, what will he be when he comes to speak of blood? We shall find this man doing wonders in the Church. If he could burn so in the very soul when he knew only the initial baptism, what will he be when he sees and feels the Cross, the Blood, the Sacrifice, and understands somewhat of the forgiveness of sins, and the glory of immortality, and the splendour of the Christian heaven? It is possible to teach even the alphabet earnestly. Apollos knew only the alphabet, but he taught the separate letters as if they were separate poems. It is quite possible to repeat the alphabet as though it contained nothing, and it is possible to repeat the letters of the alphabet as if they were the beginnings of temples, libraries, and whole heavens of intelligence and revelation and spiritual possibility. The fervent man touches everything with his fervour; even when he repeats the alphabet it is repeated as with fire. Do not despise the teachers who are not teaching exactly the fulness of the Gospel. If they are teaching up to the measure of their intelligence, thank God for their co-operation. There are men in all great cities who are teaching the baptism of John, who are teaching the elements of morality, and who are endeavouring to save the world by political elevation and the larger political truth. They must not be undervalued; they must not be talked about scornfully; they ought to be treated exactly as Aquila and Priscilla treated Apollos. If the offer of further information is declined or resented, the offer has been made and the responsibility has thus been discharged. But do not despise men who do not teach your particular phase of doctrine. They may be earnest and not belong to your Church; they will, however, show their earnestness by their teachableness. The moment a man, in the Church or out of it, puts on the priest and enters a claim for personal infallibility, that moment he is a trespasser in the sanctuary of God. The oldest of us has hardly begun his lesson; the wisest of us will be the first to receive another suggestion; the most advanced scholar will be the most docile learner. You may not have come to my Gospel of forgiveness of sins through the blood of the Cross, but you are here, in the sacred place, to-day I will set that fact down to your credit. If you go to church I will make that out a line in your favour. You may not have travelled far along the road, but your face is in the right direction, and that is a circumstance that must not be undervalued. The Cross of Christ was set up not to destroy men’s lives, but to save them.

“Aquila and Priscilla took Apollos unto them and expounded unto him the way of God more perfectly.” Thus, in an indirect way, Apollos became a pupil of St. Paul himself. Paul will probably one day get hold of him, and when the two fires meet the light will be seen and the warmth will be felt afar. These men are ours. The sun belongs to the very poorest man that lives. The sun belongs to the blind man who can only feel the warm beam upon his dark face. The great things are all ours. We cannot go into the rich man’s house or room and warm our cold hands at his blazing fire; but the coldest child can hold up its little hands to God’s sun, and, so to speak, bathe them in its impartial warmth. The capital of the country belongs to every villager. The obscure dweller in the obscure hamlet cannot claim the secondary cities in the same way in which he can claim the metropolis. The metropolis does not belong to any one particular set of inhabitants; it is the Imperial city; it belongs to every one in the whole empire. To go to the metropolis is indeed to go to the mother city; to go, in a sense, home, and to have some well-established right to be there. So with the great Pauls and Apolloses, and the mighty speakers and teachers, poets and thinkers they belong to us, every one. The language of the country belongs to every man, woman, and child in the country, simply because of its largeness. If it were a patois it would belong to its valley, or a particular hill-side; but being the pure speech of the country it belongs to every one who can utter its words; and it is “enough to fill the ambition of a common man that Chatham’s language was his mother-tongue.” So the higher we go the more we own. “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s, and Christ is God’s.” This is Paul’s own inventory of our property; let us claim it, every whit and line.

Fuente: The People’s Bible by Joseph Parker

24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

Ver. 24. An eloquent man ] Et eruditum sonat et prudentem, saith Erasmus. It imports, 1. skill in the words; he could expound well: 2. good locution; he could well express his exposition. Matter in form, as they do all in nature, so also in art. Good matter well habited is more acceptable.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24 28. ] APOLLOS AT EPHESUS, AND IN ACHAIA.

] abbreviated from [as Lucas from Lucanus, &c.]: see var. read.

] Alexandria was the great seat of the Hellenistic [or later Greek] language, learning, and philosophy (see ch. Act 6:9 ). A large number of Jews had been planted there by its founder, Alexander the Great. The celebrated LXX version of the O. T. was made there under the Ptolemies. There took place that remarkable fusion of Greek, Oriental, and Judaic elements of thought and belief, which was destined to enter so widely, for good and for evil, into the minds and writings of Christians. We see in the providential calling of Apollos to the ministry, an instance of adaptation of the workman to the work. A masterly exposition of the Scriptures by a learned Hellenist of Alexandria formed the most appropriate watering ( 1Co 3:6 ) for those who had been planted by the pupil of Gamaliel.

] either (1) learned , as Philo, Vita Mos. i. 5, vol. ii. p. 84, , and Jos. B. J. vi. 5. 3, who distinguishes, in the interpretation of the omens preceding the siege, from , or (2) eloquent : so Jos. Antt. xvii. 6. 2 calls Judas and Matthias, and . The etymologists make the former the ancient, the latter a subsequent meaning. So Thom. Mag.: , . The latter meaning is most appropriate here, both because the peculiar kind of learning implied by [acquaintance with stories and legends] would not be likely to be predicated of Apollos, and because the subsequent words, . , sufficiently indicate his learning , and in what it lay.

See on as applied to Papias by Eusebius, prolegg. to Matt. ii. 1 ( ) note.

Fuente: Henry Alford’s Greek Testament

Act 18:24 . ., cf. Act 6:9 , Schrer, Jewish People , div. ii., vol. ii., p. 226, E.T. At Alexandria the LXX was written and Philo lived; here too was the magnificent mosque of which it was said that he who had not worshipped in it had not witnessed the glory of Israel, Edersheim, History of the Jewish People , pp. 67, 186, 405, 409; on the contact of Jewish and Greek thought in Alexandria, “Alexandria,” B.D. 2 (Westcott). What was the exact influence of his Alexandrian training upon Apollos we are not told, but as a cultured Jew of such a centre of Hellenistic influence, it is quite possible that Aquila and Priscilla chose him for the work at Corinth because they thought that his training and learning would attract the attention of a Corinthian audience. Possibly his preaching may have included some Philonian speculations, but the difference between him and St. Paul in their teaching at Corinth may have consisted in outward form and delivery rather than in substance; see Canon Evans, Speaker’s Commentary , iii., p. 240. No doubt the subtle Corinthian would admire the eloquence of Apollos and pervert his words, but there is no reason to suppose that Apollos encouraged any such party spirit. On his work at Corinth and the last notice of him, Tit 3:13 , see “Apollos,” B. D. 2 , and Hastings’ B.D., cf. 1Co 16:12 , for his unambitious and peaceful character, and Plumptre, in loco . The Book of Wisdom was attributed to Apollos by Dean Plumptre, but see on the other hand “Wisdom of Solomon,” B.D. 2 (Westcott), and Speaker’s Commentary , “Apocrypha,” vol. i., p. 413. ; “learned,” R.V., “eloquent,” margin; A.V., “eloquent”; the word may include both learning and eloquence. In classical Greek of a man learned, as, e.g. , in history (Herod.), but in Plutarch , eloquence, and so , eloquent. Meyer rendered the word “eloquent,” so Weiss, Zckler, Page, Alford, Hackett, Felten, Blass ( doctus ap. antiquos ), referring rather to his learning and acquaintance with the Scriptures: “a good speaker and well read in the Scriptures” (Ramsay). Rendall however takes as conveying the idea of eloquence, but in Act 7:22 the word cannot mean eloquent as applied to Moses, but rather denotes the wise and weighty nature of his utterances, see Lobeck, Phryn. , p. 198.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 18:24-28

24Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; 26and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. 27And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.

Act 18:24-28 This seems to be an account related to either

1. Priscilla and Aquila

2. John the Baptist’s followers (it is not in chronological sequence)

3. its function as a letter of recommendation for Apolos by Paul

Act 18:24 “a Jew named Apollos” It is highly unusual for a Jew to be named after a Greek god. He was a highly educated and eloquent preacher (cf. Act 18:24 to Act 19:1). His ministry in Corinth was helpful, but became problematic when one of the three factions (supporters of Paul, Peter, Apollos, cf. 1 Corinthians 1-4) took him as their champion. He refused to return to Corinth (cf. 1Co 16:12).

“an Alexandrian by birth” This was the second largest city of the Roman Empire, known for its large library and academic flavor. It had a large Jewish population (for which the Hebrew Bible was translated into Greek, the Septuagint) and was the home of Philo, a famous Jewish, neo-Platonist, allegorical scholar.

“came to Ephesus” Acts is not a detailed, chronological writing. Paul had just left (cf. Act 18:23).

“an eloquent man” This term in Koine Greek can mean either eloquent or educated. In the Septuagint logios is used of the oracles of God. Apollos was obviously more gifted in public speaking (Greek rhetoric) than Paul (compare 1Co 1:17; 1Co 2:1; 2Co 10:10; and 2Co 11:6). He was a powerful preacher!

“and he was mighty in the Scriptures” The term “Scriptures” refers to the OT (cf. 1Th 2:13; 2Ti 3:16; 1Pe 1:23-25; 2Pe 1:20-21), with the exception of 2Pe 3:15-16, where Paul’s writings (by analogy) are attributed inspired status. Apollos knew his OT well.

The word “mighty” is dunatos, which is used of Jesus’ might in word and deed in Luk 24:19, and of Moses in Act 7:22.

Act 18:25 “This man had been instructed” This is a periphrastic pluperfect passive (cf. Luk 1:4). He had been trained in the teachings of Jesus, but only up to a certain level or time period. Curtis Vaughan, Acts, p. 118, footnote #2, lists the things Apollos may have known and preached.

1. John was the forerunner of the Messiah.

2. He pointed out the Messiah as the Lamb of God who takes away the sins of the world.

3. Jesus of Nazareth was the Messiah.

I also think that repentance was probably emphasized in his preaching because it was in both John’s and Jesus’ preaching.

“in the way of the Lord” “The way” was the first title used to describe the followers of Jesus in Acts (cf. Act 9:2; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22; Joh 14:6). It was used often in the OT (cf. Deu 5:32-33; Deu 31:29; Psa 27:11; Isa 35:8), where it speaks of lifestyle faith. It is uncertain whether it has that meaning in this text (cf. Act 18:26).

Apollos also knew something about Jesus, but apparently it was His early earthly ministry and not the post-Calvary, post-resurrection gospel.

“being fervent in spirit” This is literally “burning in spirit.” This phrase is meant to describe the enthusiasm of Apollos for what he did know and understand about the life and teachings of Jesus.

“being acquainted only with the baptism of John” This phrase about Apollos may have been the literary technique that Luke used to introduce the followers of John in Act 19:1-7. There were several heresies that developed in first century Palestine connected with John the Baptist’s teaching and preaching.

John was the last OT prophet who prepared for the coming of the Messiah (cf. Isa 40:3; Mat 3:3), but he was not the first gospel preacher. If Apollos’ preaching focused too much on John, then he missed the full significance of Jesus. Both John and Jesus emphasized “repentance,” “faith,” and “godly living.” Both initially called the Jews to a new commitment to faith and practice (covenant faithfulness and personal faith in YHWH). However, Jesus’ message developed into the bold assertion of His central place (e.g., John 10, 14), possibly this is what Apollos lacked.

Act 18:26 “he began to speak out boldly in the synagogue” This verb is used of Paul speaking to the Jews in the synagogue in Act 13:46; Act 14:3; Act 19:8 and before Festus in Act 26:26. Apollos was a powerful and effective preacher.

“in the synagogue” Notice Priscilla and Aquila were also there. This was Paul’s regular custom also.

“Priscilla and Aquila” She is mentioned first several times, Act 18:18; Act 18:26; Rom 16:3; 2Ti 4:19. This is highly unusual. Possibly she was the strongest personality or of Roman nobility. In Act 18:2, Aquila is said to be Jewish, but never Priscilla. They were forced to leave Rome under Emperor Claudius’ edict in A.D. 49. They met and befriended Paul in Corinth and followed him to Ephesus. The three of them were tent makers.

“took him aside” This term is used to describe someone being accepted or received as a friend. It is uncertain how or where Priscilla and Aquila did this for Apollos. They may have talked to him privately or taken him home with them. Notice they did not embarrass him or challenge him publicly!

“explained to him the way of God more accurately” He was teachable, which is rare for gifted, educated humans! He obviously responded to their fuller information about Jesus.

Act 18:27 “he wanted to go across to Achaia” The Greek manuscript D adds “at the urging of Corinthian Christians.” He was their kind of preacher (Greek rhetorical style).

“the brethren. . .wrote” Letters of recommendation from one church to another are referred to in Rom 16:1; 2Co 3:1; and 2 John. This was the early church’s way of avoiding false and disruptive traveling preachers.

“he greatly helped those who had believed through grace” There are two ways to understand this phrase.

1. this refers to believers already saved by grace (NASB, NKJV, NRSV, TEV)

2. this refers to God’s gracious empowering of Apollos (NJB)

The main verb, helped, (contributed) is an aorist middle indicative. Apollos was a blessing!

The participle “believed” is a perfect active, implying they were already believers. Apollos was functioning as a discipler, not an evangelist, in Corinth.

Act 18:28 Apollos used the OT in the same way as Peter, Stephen, and Paul. Demonstrating from the OT that Jesus was the Messiah was a recurrent pattern in the sermons to the Jews in Acts (see note at Act 17:3).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is Priscilla listed first so often in the New Testament?

2. How did Paul get to know Priscilla and Aquila? Why?

3. Did Priscilla and Aquila ever return to Rome? How do we know?

4. Compare Paul and Apollos’ preaching styles.

5. Was Apollos a Christian before he visited with Aquila and Priscilla?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Apollos. Shortened form of Apollonius.

eloquent. Greek. logios. Only here. The word may mean either “eloquent”, or “learned”. The latter idea is expressed in the next phrase.

man. Greek. anir. App-123.

mighty. Greek. dunatos. Said of Moses (Act 7:22).

Fuente: Companion Bible Notes, Appendices and Graphics

24-28.] APOLLOS AT EPHESUS, AND IN ACHAIA.

] abbreviated from [as Lucas from Lucanus, &c.]: see var. read.

] Alexandria was the great seat of the Hellenistic [or later Greek] language, learning, and philosophy (see ch. Act 6:9). A large number of Jews had been planted there by its founder, Alexander the Great. The celebrated LXX version of the O. T. was made there under the Ptolemies. There took place that remarkable fusion of Greek, Oriental, and Judaic elements of thought and belief, which was destined to enter so widely, for good and for evil, into the minds and writings of Christians. We see in the providential calling of Apollos to the ministry, an instance of adaptation of the workman to the work. A masterly exposition of the Scriptures by a learned Hellenist of Alexandria formed the most appropriate watering (1Co 3:6) for those who had been planted by the pupil of Gamaliel.

] either (1) learned, as Philo, Vita Mos. i. 5, vol. ii. p. 84, , and Jos. B. J. vi. 5. 3, who distinguishes, in the interpretation of the omens preceding the siege, from ,-or (2) eloquent: so Jos. Antt. xvii. 6. 2 calls Judas and Matthias, and . The etymologists make the former the ancient,-the latter a subsequent meaning. So Thom. Mag.: , . The latter meaning is most appropriate here, both because the peculiar kind of learning implied by [acquaintance with stories and legends] would not be likely to be predicated of Apollos,-and because the subsequent words, . , sufficiently indicate his learning, and in what it lay.

See on as applied to Papias by Eusebius, prolegg. to Matt. ii. 1 () note.

Fuente: The Greek Testament

Act 18:24. , an Alexandrian) That city was the seat of all branches of learning.-) learned, eloquent. All accomplishments may be made useful in the kingdom of GOD, if pride do not accompany them: but especially there ought to be with them power in the Scriptures, and fervour of the Spirit, whereby even ordinary attainments are strengthened. And yet the fruit springs from grace, not from human attainments or accomplishments: Act 18:27.

Fuente: Gnomon of the New Testament

Apollos: Act 19:1, 1Co 1:12, 1Co 3:5, 1Co 3:6, 1Co 4:6, 1Co 16:12, Tit 3:13

Alexandria: Act 6:9, Act 27:6

an: Exo 4:10, Isa 3:3, 1Co 2:1, 1Co 2:2, 2Co 10:10

mighty: Act 18:28, Act 7:22, Ezr 7:6, Ezr 7:12, Mat 13:52, Luk 24:19, Col 3:16

Reciprocal: Zec 10:5 – as Act 18:19 – Ephesus Rom 12:6 – according to the proportion Rev 1:11 – Ephesus

Fuente: The Treasury of Scripture Knowledge

THE CHARACTER OF APOLLOS

A certain Jew named Apollos.

Act 18:24

That Apollos should have left such a mark on the history of the Church, and especially the Church at Corinth, is a striking proof of the eminence of the man. He was a great man, and here in our first introduction to him all the elements of his greatness are apparent. Consider the qualifications he possessed.

I. He was fervent.We read that he was fervent in the spirit. His earnestness was undoubted. There was nothing in him of Laodicean lukewarmness. Lack of zeal is one of the great failings of the Church to-day. There are too many people not really in earnest about anything; they have no deep convictions; their motto is anything for a quiet life; they have no wish to be disturbed; they are at ease in Zion, and have no desire to face the inconveniences which often accompany a life of devotion.

II. He was intelligent.It is possible to have a zeal for God which is not according to knowledge; to be on fire, but the fire to be wildfire. It is well to be in earnest, but we need wisdom to direct our earnestness. A zeal that outruns discretion is often likely to defeat its own ends. But this was not the case with Apollos; he was instructed in the way of the Lord; he was a student of Scripture.

III. He was eloquent.The Greek word so translated may also bear the meaning of learned, but we may abide by the Authorised Version. Apollos, unlike St. Paul, who was brought up at the feet of Gamaliel, was educated at Alexandria, famous in those days for its Greek scholarship. The Hellenists, as distinct from the Aramans, spoke Greek and read the Septuagint version of the Scriptures; they were not so rigid in literalism as the Jews of the Babylonish dispersion, who are called in the New Testament Hebrews.

IV. He was valiant.We read, he spake boldly in the synagogue. He had the courage of his convictions; he was not ashamed of Jesus, for we read, he taught diligently the things of Jesus, as the Revised Version gives it. It is not easy to espouse an unpopular cause in public, and before a Jewish audience it needed no ordinary courage to testify of Christ, but Apollos did it, and with such success that his labours speedily attracted attention.

Rev. E. W. Moore.

Illustration

Few characters in the Acts of the Apostles stand out with greater interest than that of Apollos, partly from the circumstances of his life, partly from the exquisite beauty of his character. Apollos was an Alexandrian, and brought up at the fount of philosophical, critical, and theological learning. His powerful mind grasped not only the ancient and weightiest matters of the law, but it met and welcomed the newer current of thought, though the way by which those newer currents of thought came to him cannot now be ascertained. He may have passed through Jerusalem at the time when John the Baptist or Christ Himself was teaching, or if he did not meet John, he may have met one of his disciples. Apollos had a mind keenly alive to truth and a soul thirsting for the kingdom of righteousness, and the sympathetic power of his character, together with the eloquence of his words, were eagerly welcomed in Ephesus.

Fuente: Church Pulpit Commentary

Act 18:24. Eloquent is defined “skilled in speech” in Thayer’s lexicon. Mighty in the scriptures means he was well acquainted with the Old Testament, and had learned something of the early teaching pertaining to the New. He was regarded as a good man and one devoted to the Lord.

Fuente: Combined Bible Commentary

An Episode relating the Spread of the Teaching of John the Baptist and his School, with a short Account of one famous Disciple of the Baptist, A polios of Alexandria, Act 18:24 to Act 19:7.

Act 18:24. And a certain Jew named Apollos, born at Alexandria. Embedded in that portion of the Acts of the Apostles which dwells exclusively on the mission and work of Paul among the Gentiles, we find a brief narration (Act 18:24-28) concerning a certain learned and eloquent Alexandrian Rabbi who had been a pupil either of John the Baptist or of one of the great forerunners disciples. He comes, during a visit to Ephesus, under the influence of two of Pauls most devoted followers, Priscilla and Aquila the tentmakers, then dwelling in that city. Paul was then either at Antioch or already engaged in his Third Missionary Journey. The Alexandrian pupil of the Baptist, convinced by the arguments of the two friends of the Gentile apostle, associates himself with Pauls school of Christianity, and consecrates henceforth his great powers and learning to preach the gospel of the Lord Jesus as taught by Paul A second narrative (chap. Act 19:1-7) relates how Paul, closing his third missionary campaign at Ephesus, finds there a small knot of the Baptists disciples. These he carefully instructs in all that happened subsequently to the death of the Baptist, and they too join his congregation at Ephesus.

Among a mass of materials of early Christian history, the writer of the Acts, under the direction of the Holy Ghost, no doubt selected this little episode to show how the disciples of John the Baptist, widely scattered evidently, and perhaps fairly numerous, were won to that broad, worldwide school of teaching of which Stephen the Deacon was the first master and Paul of Tarsus the second master, and in some points of view the real founder. No doubt, what Luke relates as having taken place at Ephesus happened in Alexandria and Corinth and in many another great commercial centre. What Priscilla and Aquila took upon themselves to do in their masters absence, no doubt many another of the apostles pupils undertook, and with like success.

It is highly probable that the disciples of the school of the Baptist during the third decade of the faith considerably swelled the number of Christian congregations. In later days, a few of Johns disciples, under the name of Zabeans, established a sect of their own, falsely asserting that, contrary to his own declaration, the Baptist was Messiah.

ApollosApollonios in one great MS., Apelles in another; perhaps the name was a contraction from Apollodorus. A native of Alexandria and a disciple of the Baptist or one of his followers, he had been no doubt a hearer, possibly a pupil, of the great Alexandrian teacher Philo, and had come some time in Pauls Third Missionary Journey to Ephesus, and as a stranger Rabbi of distinguished culture was allowed to speak publicly in the Ephesian synagogue. There he met with the Christian Jews Aquila and Priscilla, who took up and told him the story of Jesus Christ where his first master had left it.

An eloquent man. The Greek word , rendered here accurately eloquent, also has the signification of one learned in history, or one generally highly cultured. The next sentence, however, shows us that eloquent is here the best and most likely sense.

Mighty in the Scriptures. That is, of the Old Testament. This is exactly the characteristic we should look for in an able and learned pupil of Philo the Alexandrian.

Fuente: A Popular Commentary on the New Testament

The first thing here observable, is, How the wisdom of God provided for the several churches, that in the absence of one powerful preacher they were supplied with another; when the providence of God called St. Paul from Ephesus and Corinth, it brought Apollos thither: so that what Paul planted, Apollos watered. The judicious Calvin, upon the place, piously admires the providence of God over his church, in not suffering it to be without a settled minister; but upon the removal of one, to raise up another.

Observe, 2. How admirably qualified Apollos was for the work of the gospel, and excellently fitted and furnished for the places he was called to, Ephesus and Corinth, famous for philosophers and orators; accordingly he is a man of ravishing eloquence, who, by his profound knowledge in the sacred scriptures, was both apt to teach the truth, and able to maintain it.

Hence learn, That scripture knowledge is the choicest qualification and highest commendation of a gospel minister. Apollos, an eloquent man and mighty in the scriptures: without this, he can never truly and savingly make known and discover Jesus Christ: without this, he can never rightly divide the word of truth; without this, he can never convince gainsayers, either gainsayers in opinion, or gainsayers in practice; without this, he can never instruct the people fully in their duty, nor declare to them the whole council of God.

Observe, 3. The great humility of Apollos: although he was an eloquent man, and mighty in the scriptures, yet he did not disdain farther instruction. Those that are most knowing, if humble, are most sensible of their ignorance: the knowledge of the best, while they are on this side heaven, is capable of improvements. Apollos knew much, yet Aquila and Priscilla catechize the great Apollos, and add something to the treasure of his knowledge.

Observe, 4. The place where Apollos preached: in the Jewish synagogue, ver. 26. He began to speak boldly in the synagogue. It was a custom among the Jews to allow a liberty for learned men, though no priests, to teach in the synagogues. Thus Paul, though of the tribe of Benjamin,and not of the tribe of Levi, was permitted to preach in their synagogues, as we read throughout this book of the Acts.

In like manner we find Apollos here preaching in the synagogue: Non ut habens auctoritatem sed scientiam, says Estius; taking the advantage of that indulgence which the Jews gave him in their synagogues, to preach and spread the doctrine of Christ.

Observe, lastly, That this Apollos afterwards became an eminent authorized preacher in the church of Corinth, and is called St. Paul’s helper and brother: and when he came to Corinth, was so eminent, that he proved the head of a sect and faction: One sayeth, I am of Paul, and I of Apollos. And here at Ephesus he mightily convinced the Jews, showing by the scriptures that Jesus was the Christ.

Fuente: Expository Notes with Practical Observations on the New Testament

Apollos

At Ephesus, an Alexandrian Jew named Apollos, who was an eloquent speaker, began to preach about Jesus. Luke assured Theophilus that Apollos was mighty in the scriptures and very accurate in his teachings about Jesus, but reported that he only knew about John’s baptism.

Apollos began to boldly preach in the synagogue. Apparently, Priscilla and Aquila heard him there and recognized his inadequate understanding of baptism. So they took him aside privately to more fully instruct him in the ways of the Lord. Apollos then decided to go into Achaia and the brethren wrote him a letter of recommendation. In Achaia, he was able to give great assistance to the brethren through using powerful arguments from God’s word to show Jesus was the Christ ( Act 18:24-28 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 18:24-26. And a certain Jew, &c. While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a Jew, named Apollos A native of Alexandria in Egypt; an eloquent man, and mighty in the Scriptures Namely, those of the Old Testament. Observe, reader, every talent may be of use in the kingdom of Christ, if joined with the knowledge of the Scriptures, and fervour of spirit. Now this man was instructed Though not perfectly; in the way of the Lord In the doctrine of Christ; and being fervent in spirit That is, earnestly desirous of promoting the progress of truth, and the conversion of souls; he spake and taught diligently Greek, , accurately, or with exactness, according to the best light he had; knowing only the baptism of John That is, what John taught those whom he baptized, namely, the nature and necessity of repentance toward God, and faith in a Messiah shortly to appear. It is thought he had heard John the Baptist preach, and had become his disciple in Judea: if so, as John was beheaded more than twenty years before this time, and as Apollos seems to have had little or no knowledge of the Christians, it is probable he had not remained in Judea, but had returned to Alexandria, his native city, after he had been baptized by John, and had continued there till nearly the time of his coming to Ephesus. Hence he had had no opportunity of being fully acquainted with the doctrines of the gospel, as delivered by Christ and his apostles. And he began to speak boldly in the synagogue Pleading the cause of God and real vital religion with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for their vices, which were so commonly practised among them, and showing the vanity of those hopes which, as the seed of Abraham, and the disciples of Moses, they were so ready to entertain. Whom when Aquila and Priscilla Being then at Ephesus; had heard Perceiving that he manifested an upright mind, and great zeal for the worship and service of the living and true God; they took him unto them Probably to their house; and expounded to him the way of God more perfectly By informing him that Jesus of Nazareth was the Christ, whose coming John had announced, and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well- instructed Christians, who, during Pauls abode with them, had gained a perfect knowledge of the gospel, doubtless gave Apollos a particular account of the supernatural conception and birth, of the doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him that he had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

24-26. (24) “Now a certain Jew named Apollos, born in Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. (25) This man was instructed in the way of the Lord, and, being fervent in spirit, he spoke and taught accurately the things concerning the Lord, understanding only the immersion of John. (26) He began to speak boldly in the synagogue. But Aquila and Priscilla, having heard him, took him and expounded to him the way of the Lord more accurately.” The distinguished position which Apollos acquired, after this, in the Church at Corinth, and the familiarity of his name among disciples of all subsequent ages, renders it a matter of some interest to acquire an accurate conception of his personal endowments and his subsequent history. The former are set forth in the two statements, that he was “eloquent,” and that he was “mighty in the Scriptures.” The gift of eloquence is a natural endowment, but culture is necessary to its effective development. That he was an Alexandrian by birth gives assurance that he was not wanting in the most thorough culture; for Alexandria, being the chief point of contact between Greek and Jewish literature, was the chief seat of Hebrew learning in that and some subsequent generations. The Alexandrian Jews, who constituted a large element in the population of that city, were noted for their wealth and their learning.

That he was “mighty in the Scriptures,” shows that he had been educated to a thorough knowledge of the word of God. The apostles, being inspired, and able to speak with miracle-confirmed authority, were not entirely dependent upon purely scriptural proofs. But he, being uninspired, was entirely dependent upon the use of the prophesies and types of the Old Testament, in proof of the Messiahship. In a day when a knowledge of the word of God had to be acquired from manuscripts, and in which the art of reading was acquired by only a few, it was no ordinary endowment to be familiar with the Scriptures. Such an attainment is rare, even in the day of printed Bibles, and among preachers who profess to devote their lives chiefly to the study of the Bible. Indeed, the amount of clerical ignorance now extant would astonish the masses of men, if they only had the means of detecting it.

What were the exact attainments of this distinguished man in reference to the gospel is a question of some difficulty, though in reference to it there is a very general agreement among commentators. It is generally agreed that he understood no more of the gospel than was taught by John the Immerser; and of this the statement that he understood only the immersion of John is considered sufficient proof. But I confess myself unable to reconcile this supposition with two other statements of the historian, equally designed to give us his religious status. The first is the statement that he was “instructed in the way of the Lord;” and the second, that he “taught accurately the things concerning the Lord.” That the term Lord refers to the Lord Jesus Christ can not be doubted by one who consider’s Luke’s style, and observes the connection of thought in the passage. But for Luke to say, at this late period, that a man was instructed in the way of the Lord and taught it accurately, certainly implies a better knowledge of the gospel than was possessed by John; for he preached him as one yet to come, and knew nothing of his death, burial, or resurrection. The two expressions combined would, if unqualified, convey the idea that he understood and taught the gospel correctly, according to the apostolic standard. They are qualified, however, by the statement that he “understood only the immersion of John.” This is the only limitation expressed, and therefore we should grant him all the knowledge which this limitation will allow. Whatever a man must lack, then, of a thorough knowledge of the gospel, who knows no immersion but that of John, we must grant that Apollos lacked; yet the other things of the Lord he taught accurately. His ignorance had reference to the points of distinction between John’s immersion and that of the apostles, which were chiefly these, that John did not promise the Holy Spirit to those who were immersed, and did not immerse into the name of the Father, and of the Son, and of the Holy Spirit. Whatever confusion of thought upon kindred topics is necessarily involved in ignorance of these two things, Apollos must also have been subject to; but we are not authorized to extend his ignorance any further than this. On these points he was instructed by Priscilla and Aquila, and was then able to teach the things concerning the Lord more accurately. There is no evidence whatever that he was reimmersed.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Act 18:24-28. Apollos at Ephesus.Apollos is well known to us from 1 Cor.; his name was adopted by one of the Corinthian parties as their standard (1Co 1:12*). Here we learn more about him, that he was at Ephesus in Pauls absence, and that Aquila and Priscilla were of use to him as teachers. He is a cultivated Alexandrian with a good grasp of Scripture, and he has also had instruction (cf. mg.) in the way of the Lord; i.e. probably in the duties and observances of the new religion. He has the gifts of a teacher, enthusiasm for the subject, information, conviction (the word translated carefully conveys more probably this meaning); one thing he lacks. There seems to have been at Ephesus a set of followers of John the Baptist with his water baptism without the Spirit (p. 771). Priscilla and Aquila fill up what is wanting to Apollos equipment as a Christian missionary and he goes to Corinth (in Pauls absence from both places) recommended by the brethren at Ephesus. D explains the matter thus: There were some Corinthians living at Ephesus, and when they heard him they urged him to go with them to their city, and on his agreeing the Ephesians wrote to the brethren at Corinth to receive the man. There he used his gift (grace seems a better reading; cf. mg.) effectually to help the believers. That his doctrine was different from Pauls, if only in style, appears from 1 Cor., but not from Ac.

Fuente: Peake’s Commentary on the Bible

Verse 24

Ephesus; where Paul had left Aquila and Priscilla, as stated Acts 18:19.

Fuente: Abbott’s Illustrated New Testament

18:24 {8} And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] {n} mighty in the scriptures, came to Ephesus.

(8) Apollos, a godly and learned man, does not refuse to profit in the school of a base and abject handicraftsman, and also of a woman: and so becomes and excellent minister of the Church.

(n) Very well instructed in the knowledge of the scriptures.

Fuente: Geneva Bible Notes

The ministry of Apollos 18:24-28

The purpose of this pericope (Act 18:24-28) seems primarily to be to bring us up to date on what had transpired in Ephesus since Paul left that city. [Note: Marshall, The Acts . . ., p. 302.] Luke also introduced his readers to another important servant of the Lord to whom Paul referred elsewhere (1Co 1:12; 1Co 3:4-6; 1Co 3:22; 1Co 4:6; 1Co 16:12; Tit 3:13).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Apollos, whose full name would have been Apollonius, may have arrived in Ephesus after Paul had departed for Jerusalem. That is the impression Luke gave. In any case he was from Alexandria, the capital of Egypt. Furthermore he was a Christian Hellenistic Jew who had a thorough understanding of the Old Testament, a gift for communicating and defending the faith, and enthusiasm (cf. Rom 12:11). "The way of the Lord" is another description of the Christian faith (i.e., the gospel; cf. Act 9:2; Act 16:17; Act 18:26; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22). Apollos was proclaiming what he knew of the gospel in the Ephesian synagogue, but he did not know about Christian baptism. He only knew about John the Baptist’s baptism that expressed repentance for sins (cf. Act 19:3).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 14

THE EPHESIAN CHURCH AND ITS FOUNDATION.

Act 18:19-21; Act 18:24-26; Act 19:1

EPHESUS has been from very ancient times a distinguished city. It was famous in the religious history of Asia Minor in times long prior to the Christian Era. It was celebrated at the time of the Roman Empire as the chief seat of the worship of Diana and of the magical practices associated with that worship; and Ephesus became more celebrated still in Christian times as the city where one of the great cumenical Councils was held which served to determine the expression of the Churchs faith in her Divine Lord and Master. It must then be of great interest to the Christian student to note the first beginnings of such a vast transformation as that whereby a chief seat of pagan idolatry was turned into a special stronghold of Christian orthodoxy. Let us then devote this chapter to tracing the upgrowth of the Ephesian Church, and to noting the lessons the modern Church may derive therefrom.

St. Paul terminated his work in Corinth some time about the middle or towards the close of the year 53 A.D. In the early summer of that year Gallio came as proconsul to Achaia, and the Jewish riot was raised. After a due interval, to show that he was not driven out by Jewish machinations, St. Paul determined to return once more to Jerusalem and Antioch, which he had left some four years at least before. He went down therefore to Cenchreae, the port of departure for passengers going from Corinth to Ephesus, Asia Minor, and Syria. A Christian Church had been established there by the exertions of St. Paul or some of his Corinthian disciples. As soon as an early Christian was turned from sin to righteousness, from the adoration of idols to the worship of the true God, he began to try and do something for Him whose love and grace he had experienced. It was no wonder that the Church then spread rapidly when all its individual members were instinct with life, and every one considered himself personally responsible to labour diligently for God. The Church of Cenchreae was elaborately organised. It had not only its deacons, it had also its deaconesses, one of whom, Phoebe, was specially kind and useful to St. Paul upon his visits to that busy seaport, and is by him commended to the help and care of the Roman Church. {Rom 16:1-2}

From Cenchreae St. Paul, Aquila, and Priscilla sailed for Ephesus, where, as we have already hinted, it is most likely the latter pair had some special business avocations which led them to stay at that city. They may have been large manufacturers of tents, and have had a branch establishment at Ephesus, which was then a great mercantile emporium for that part of Asia Minor.

An incidental remark of the sacred writer “having shorn his head in Cenchreae, for he had a vow,” has raised a controverted question. Some refer this expression to Aquila, and I think with much the greater probability. It was customary with the Jews at that time when in any special danger to take a temporary Nazarite vow, binding themselves to abstain from wine and from cutting their hair till a certain definite period had elapsed. Then when the fixed date had arrived, the hair was cut off and preserved till it could be burned in the fire of a sacrifice offered up at Jerusalem upon the individuals next visit to the Holy City. The grammatical order of the words naturally refer to Aquila as the maker of this vow; but I cannot agree in one reason urged for this latter theory. Some have argued that it was impossible for Paul to have made this vow; that it would, in fact, have been a return to the bondage of Judaism, which would have been utterly inconsistent on his part. People who argue thus do not understand St. Pauls position with respect to Jewish rites as being things utterly unimportant, and, as such, things which a wise born Jew would do well to observe in order to please his countrymen. If St. Paul made a vow at Corinth it would have been simply an illustration of his own. principle, “To the Jews I became as a Jew, in order that I might gain the Jews.” But further, I must say that the taking of a vow, though derived from Judaism, need not have necessarily appeared to St. Paul and the men of his time a purely Jewish ceremony. Vows, in fact, naturally passed over from Judaism to Christianity. Vows, indeed, of this peculiar character, and with this peculiar external sign of long hair, are no longer customary amongst Christians; but surely special vows cannot be said to have gone out of fashion, when we consider the wide spread of the teetotal movement, with its vows identical in one important element with that of the Nazarites! But viewing the matter from a still wider standpoint, people, when contending thus, forget what a large part the tradition of ancient customs must have played in the life, manners, and customs of St. Paul. All his early life he was a strict Pharisaic Jew, and down to the end of life his early training must have largely modified his habits. To take but one instance, pork was the common and favourite food of the Romans at this period. Now I am sure that St. Paul would have vigorously resisted all attempts to prevent the Gentile Christians eating bacon or ham; but I should not be in the least surprised if St. Paul, trained in Pharisaic habits, never once touched a food he had been taught to abhor from his earliest youth. Life is a continuous thing, and the memories of the past are very powerful. We can to this day trace among ourselves many customs and traditions dating back to the times antecedent to the Reformation, and much farther. The fires still lighted on St. Johns Eve throughout Ireland, and once customary in Scotland, are survivals of the times of Druidical paganism in these islands. The ceremonies and social customs of Shrove Tuesday and Hallow Een are survivals of the rude mirth of our pre-Reformation forefathers, on the nights before a celebrated fast, Ash Wednesday, in one case, before a celebrated feast, All Saints Day, in the other. Or perhaps I may take another instance more closely analogous still which every reader can verify for himself. The use of the Church of England has to this day a curious instance of the power of tradition as opposed to written law. There is a general rubric placed in the Book of Common Prayer before the first Lords Prayer. It runs as follows: “Then the minister shall kneel and say the Lords Prayer with an audible voice; the people also kneeling and repeating it with him, both here, and wheresoever else it is used in Divine Service.” This rubric plainly prescribes that clergy and people shall always say the Lords Prayer conjointly. And yet, let my readers go into any church of the Anglican Communion on Sunday next, I care not what the tone of its theological thought, and observe the first Lords Prayer used at the beginning of the Communion Service. They will find that this general rubric is universally neglected, and the celebrating priest says the opening Lords Prayer by himself with no voice of the people raised to accompany him. Now whence comes this universal fact? It is simply an illustration of the strength of tradition. It is a survival of the practice before the Reformation handed down by tradition to the present time, and overriding a positive and written law. In the days before the Reformation, as in the Roman Catholic Church of the present day, the opening Dominical or Lords Prayer in the Mass was said by the priest alone. When the service was translated into English the old custom still prevailed, and has lasted to the present day. This was only human nature, which abhors unnecessary changes, and is intensely conservative of every practice which is linked with the fond memories of the past. This human nature was found strong in St. Paul, as in other men, and it would have argued no moral or spiritual weakness, no desire to play fast and loose with gospel liberties, had he, instead of Aquila, resorted to the old Jewish practice and bound himself by a vow in connection with some special blessing which he had received, or some special danger he had incurred. When we are studying the Acts we must never forget that Judaism gave the tone and form, the whole outer framework to Christianity, even as England gave the outward shape and form to the constitutions of the United States and her own numberless colonies throughout the world. St. Paul did not invent a brand-new religion, as some people think; he changed as little as possible, so that his own practice and worship must have been to mere pagan eyes exactly the same as that of the Jews, as indeed we might conclude beforehand from the fact that the Roman authorities seem to have viewed the Christians as a mere Jewish sect down to the close of the second century.

I. Let us now take a rapid survey of the extensive journey which our book disposes of in very concise fashion. St. Paul and his companions, Aquila and Priscilla, Timothy and Silas, sailed from Cenchreae to Ephesus, which city up to this seems to have been untouched by Christian influences. St. Paul, in the earlier portion of his second tour, had been prohibited by the Holy Spirit from preaching in Ephesus, or in any portion of the provinces of Asia or Bithynia. Important as the human eye of St. Paul may have viewed them, still the Divine Guide of the Church saw that neither Asia nor Bithynia, with all their magnificent cities, their accumulated wealth, and their political position, were half so important as the cities and provinces of Europe, viewed from the standpoint of the worlds conversion. But now the gospel has secured a substantial foothold in Europe, has taken a firm grasp of that imperial race which then ruled the world, and so the Apostle is permitted to visit Ephesus for the first time. He seems to have then paid a mere passing visit to it, lasting perhaps while the ship discharged the portion of her cargo destined for Ephesus. But St. Paul never allowed time to hang heavy on his hands for want of employment. He left Aquila and Priscilla engaged in their mercantile transactions, and, entering himself into the principal synagogue, proceeded to expound his views. These do not seem to have then aroused any opposition; nay, the Jews even went so far as to desire him to tarry longer and open out his doctrines at greater length. We may conclude from this that St. Paul did not remain during this first visit much beyond one Sabbath day. If he had bestowed a second Sabbath day upon the Ephesian synagogue, his ideas and doctrines would have been made so clear and manifest that the Jews would not have required much further exposition in order to see their drift. St. Paul, after promising a second visit to them, left his old friends and associates, Aquila and his wife, with whom he had lived for nearly two years, at Ephesus, and pushed on to Casarea, a town which he must have already well known, and with which he was subsequently destined to make a long and unpleasant acquaintanceship, arriving at Jerusalem in time probably for the Feast of Tabernacles, which was celebrated on September 16, A.D. 53. Concerning the details of that visit we know nothing. Four years at least must have elapsed since he had seen James and the other venerated heads of the Mother Church. We can imagine then how joyously he would have told them, how eagerly they would have heard the glad story of the wonders God had wrought among the Gentiles through the power of Jesus Christ. After a short sojourn at Jerusalem St. Paul turned back to Caesarea, and thence went on to Antioch, the original seat of the Gentile mission for the propagation of the faith. After refreshing himself with the kindly offices of fraternal intercourse and conversation at this great Christian centre, where broad liberal sentiment and wide Christian culture, free from any narrow prejudices, must have infused a tone into society far more agreeable to St. Paul than the unprogressive Judaising views which flourished in Jerusalem, St. Paul then determined to set off upon his third great tour, which must have begun, at the earliest, some time in the spring of A.D. 54, as soon as the snows of winter had passed away and the passes through the Taurus Range into the central regions of Asia Minor had been opened. We know nothing more concerning the extended journey he took on this occasion. He seems to have avoided towns like Lystra and Derbe, and to have directed his march straight to Galatia, where he had sufficient work to engage all his thought. We have no mention of the names of the particular Churches where he laboured. Ancyra, as it was then called, Angora as it is now named, in all probability demanded St. Pauls attention. If he visited it, he looked as the traveller does still upon the temple dedicated to the deity of Augustus and of Rome, the ruins of which have attracted the notice of every modern antiquary. Glad, however, as we should have been to gratify our curiosity by details like these, we are obliged to content ourselves with the information which St. Luke gives us, that St. Paul “went through the region of Galatia and Phrygia, in order, stablishing all the disciples,” leaving us a speaking example of the energising power, the invigorating effects, of a visitation such as St. Paul now conducted, sustaining the weak, arousing the careless, restraining the rash, guiding the whole body of the Church with the counsels of sanctified wisdom and heavenly prudence. Then, after his Phrygian and Galatian work was finished, St. Paul betook himself to a field which he long since desired to occupy, and determined to fulfil the promise made a year previously at least to his Jewish friends of the Ephesian Synagogue.

II. Now we come to the foundation of the Ephesian Church some time in the latter part of the year 54 A.D. Here it may strike some reader as an extraordinary thing that more than twenty years after the Crucifixion Ephesus was as yet totally untouched by the gospel; so that the tidings of salvation were quite a novel sound in the great Asiatic capital. People sometimes think of the primitive Church as if, after the Day of Pentecost, every individual Christian rushed off to preach in the most distant parts of the world, and that the whole earth was evangelised straight off. They forget the teaching of Christ about the gospel leaven, and leaven never works all on a heap as it were; it is slow, regular, progressive in its operations. The tradition, too, that the apostles did not leave Jerusalem till twelve years after His ascension ought to be a sufficient corrective of this false notion; and though this tradition may not have any considerable historical basis, yet it shows that the primitive Church did not cherish the very modern idea that enormous and immediate successes followed upon the preaching of the gospel after Pentecost, and that the conversion of vast populations at once occurred. The case was exactly contrary. For many a long year nothing at all was done towards the conversion of the Gentile world, and then for many another long year the preaching of the gospel among the Gentiles entirely depended upon St. Paul alone. He was the one evangelist of the Gentiles, and therefore it is no wonder he should. have said in 1Co 1:7, “Christ sent me not to baptise, but to preach the gospel.” He was the one man fitted to deal with the prejudices, the ignorance, the sensuality, the grossness with which the Gentile world was overspread, and therefore no other work, no matter how important, was to be allowed to interfere with that one task which he alone could perform. This seems to me the explanation of the question which might otherwise cause some difficulty, how was it that the Ephesians, Jews and Gentiles alike, inhabiting this distinguished city, were still in such dire ignorance of the gospel message twenty years after the Ascension? Now let us come to the story of the circumstances amid which Ephesian Christianity took its rise. St. Paul, as we have already said, paid a passing visit to Ephesus just a year before when going up to Jerusalem, when he seems to have made a considerable impression in the synagogue. He left behind him Aquila and Priscilla, who, with their household, formed a small Christian congregation, meeting doubtless for the celebration of the Lords Supper in their own house while yet frequenting the stated worship of the synagogue. This we conclude from the following circumstance, which is expressly mentioned in Act 18:26. Apollos, a Jew, born in Alexandria, and a learned man, as was natural coming from that great centre of Greek and Oriental culture, came to Ephesus. He had been baptised by some of Johns disciples, either at Alexandria or in Palestine. It may very possibly have been at Alexandria. St. Johns doctrines and followers may have spread to Alexandria by that time, as we are expressly informed they had been diffused as far as Ephesus. {Act 19:1-4} Apollos, when he came to Ephesus, entered, like St. Paul, into the synagogue, and “spake and taught carefully the things concerning Jesus, knowing only the baptism of John.” He knew about Jesus Christ, but with an imperfect knowledge such merely as John himself possessed. This man began to speak boldly in the synagogue on the topic of the Messiah whom John had preached. Aquila and Priscilla were present in the synagogue, heard the disputant, recognised his earnestness and his defects, and then, having taken him, expounded to him the way of God more fully, initiating him into the full mysteries of the faith by baptism into the name of the Father, Son, and Holy Ghost. This incident has an important bearing upon the foundation and development of the Ephesian Church, but it bears more directly still upon the point on which we have been dwelling. Apollos disputed in the synagogues where Aquila and Priscilla heard him, so that they must have been regular worshippers there, notwithstanding their Christian profession and their close intercourse with St. Paul for more than eighteen months. After a little time further, Apollos desired to pass over to Greece. The little Christian Church which met at Aquilas house told him of the wonders they had seen and heard in Achaia and of the flourishing state of the Church in Corinth. They gave him letters commendatory to that Church, whither Apollos passed over, and rendered such valuable help that his name a year or two later became one of the watchwords of Corinthian party strife. The way was now prepared for St. Pauls great mission to Ephesus, exceeding in length any mission he had hitherto conducted, surpassing in its duration of three years the time spent even at Corinth itself. His own brief visit of the year before, the visit and work of the Alexandrian Jew, the quiet conversations, the holy lives, the sanctified examples of Aquila and Priscilla, these had done the preliminary work. They had roused expectation, provoked discussion, developed thought. Everything was ready for the great masterful teacher to step upon the ground and complete the work which he had already so auspiciously begun.

I do not propose to discuss the roads by which St. Paul may have travelled through the province of Asia on this eventful visit, nor to discuss the architectural features, or the geographical position of the city of Ephesus. These things I shall leave to the writers who have treated of St. Pauls life. I now confine myself to the notices inserted by St. Luke concerning the Apostles Ephesian work, and about it I note that upon his arrival St. Paul came in contact with a small congregation of the disciples of John the Baptist, who had hitherto escaped the notice of the small Church existing at Ephesus. This need not excite our wonder. We are apt to think that because Christianity is now such a dominant element in our own intellectual and religious atmosphere it must always have been the same. Ephesus, too, was then an immense city, with a large population of Jews, who may have had many synagogues. These few disciples of John the Baptist may have worshipped in a synagogue which never heard of the brief visit of a Cilician Jew, a teacher named Saul of Tarsus, much less of the quiet efforts of Aquila and Priscilla, the tentmakers, lately come from Corinth. St. Paul, on his second visit, soon came in contact with these men. He at once asked them a question which tested their position and attainments in the Divine life, and sheds for us a vivid light upon apostolic doctrine and practice. “Did ye receive the Holy Ghost when ye believed?” is plainly an inquiry whether they had enjoyed the blessing connected with the solemn imposition of hands, from which has been derived the rite of confirmation, as I showed in the previous Part. The disciples soon revealed the imperfect character of their religion by their reply: “Nay, we did not so much as hear whether the Holy Ghost was,” words which led St. Paul to demand what in that case was the nature of their baptism. “Into what then were ye baptised?” and they said, “Into Johns baptism.”

Now the simple explanation of the disciples ignorance was that they had been baptised with Johns baptism, which had no reference to or mention of the Holy Ghost. St. Paul, understanding them to be baptised disciples, could not understand their ignorance of the personal existence and present power of the Holy Ghost, till he learned from them the nature of their baptism, and then his surprise ceased. But then we must observe that the question of the Apostle astonished at their defective state – “Into what then were ye baptised?” – implies that, if baptised with Christian baptism, they would have known of the existence of the Holy Ghost, and therefore further implies that the baptismal formula into the name of the Father, Son, and Holy Ghost, was of universal application among Christians; for surely if this formula were not universally used by the Church, many Christians might be in exactly the same position as these disciples of John, and never have heard of the Holy Ghost! St. Paul, having expounded the difference between the inchoate, imperfect, beginning knowledge, of the Baptist, and the richer, fuller teaching of Jesus Christ, then handed them over for further preparation to his assistants, by whom, after due fasting and prayer, they were baptised, and at once presented to the Apostle for the imposition of hands; when the Holy Ghost was vouchsafed in present effects, “they spake with tongues and prophesied,” as if to sanction in a special manner the decided action taken by the Apostle on this occasion.

The details concerning this affair, given to us by the sacred writer, are most important. They set forth at greater length and with larger fulness the methods ordinarily used by the Apostle than on other similar occasions. The Philippian jailor was converted and baptised, but we read nothing of the imposition of hands. Dionysius and Damaris, Aquila and Priscilla, and many others at Athens and Corinth were converted, but there is no mention of either baptism or any other holy rite. It might have been very possible to argue that the silence of the writer implied utter contempt of the sacraments of the gospel and the rite of confirmation on these occasions, were it not that we have this detailed account of the manner in which St. Paul dealt with half-instructed, unbaptised, and unconfirmed disciples of Christ Jesus. They were instructed, baptised, and confirmed, and thus introduced into the fulness of blessing required by the discipline of the Lord, as ministered by His faithful servant. If this were the routine observed with those who had been taught “carefully the things of Jesus, knowing only the baptism of John,” how much more would it have been the case of those rescued out of the pollutions of paganism and called into the kingdom of light!

III. After this favourable beginning, and seeing the borders of the infant Church extended by the union of these twelve disciples, St. Paul, after his usual fashion, flung himself into work amongst the Jews of Ephesus upon whom he had previously made a favourable impression. He was well received for a time. He continued for three months “reasoning and persuading as to the things concerning the kingdom of God.” But, as it was elsewhere, so was it at Ephesus, the offence of the Cross told in the long run upon the worshippers of the synagogue. The original Christian Church was Jewish. Aquila and Priscilla, Apollos and Timothy, and the disciples of John the Baptist would have excited no resentment in the minds of the Jews; but when St. Paul began to open out the hope which lay for Gentiles as well as for Jews in the gospel which he preached, then the objections of the synagogue were multiplied, riots and disturbances became, as elsewhere, matters of daily occurrence, and the opposition became at last so bitter that as at Corinth, so here again at Ephesus, the Apostle was obliged to separate his own followers, and gather them into the school of one Tyrannus, a teacher of philosophy or rhetoric, whom perhaps he had converted, where the blasphemous denunciations against the Divine Way which he taught could no longer be heard. In this school or lecture-hall St. Paul continued labouring for more than two years, bestowing upon the city of Ephesus a longer period of continuous labour than he ever vouchsafed to any place else. We have St. Pauls own statement as to his method of life at this period in the address he subsequently delivered to the elders of Ephesus. The Apostle pursued at Ephesus the same course which he adopted at Corinth, in one important direction at least. He supported himself and his immediate companions, Timothy and Sosthenes, by his own labour, and that we may presume for precisely the same reason at Ephesus as at Corinth. He desired to cut off all occasion of accusation against himself. Ephesus was a city devoted to commerce and to magic. It was full of impostors too, many of them Jewish, who made gain out of the names of angels and magical formulae derived from the pretended wisdom of Solomon handed down to them by secret succession, or derived by them from contact with the lands of the far distant East. St. Paul determined, therefore, that he would give no opportunity of charging him with trading upon the credulity of his followers, or working with an eye to covetous or dishonest gains. “I coveted no mans silver or gold or apparel. Ye yourselves know that these hands ministered unto my necessities, and to them that were with me,” is the description he gave of the manner in which he discharged his apostolic office in Ephesus, when addressing the elders of that city. We can thus trace St. Paul labouring at his trade as a tentmaker for nearly a period of five years, combining the time spent at Ephesus with that spent at Corinth. Notwithstanding, however, the attention and energy which this exercise of his trade demanded, he found time for enormous evangelistic and pastoral work. In fact, we find St. Paul nowhere else so much occupied with pastoral work as at Ephesus. Elsewhere we see the devoted evangelist, rushing in with the pioneers, breaking down all hindrances, heading the stormers to whom were committed the fiercest struggle, the most deadly conflict, and then at once moving into fresh conflicts, leaving the spoils of victory and the calmer work of peaceful pastoral labours to others. But here in Ephesus we see St. Pauls marvellous power of adaptation. He is at one hour a clever artisan, capable of gaining support sufficient for others as well as for himself; then he is the skilful controversialist “reasoning daily in the school of one Tyrannus”; and then he is the indefatigable pastor of souls “teaching publicly, and from house to house,” and “ceasing not to admonish every one night and day with tears.”

But this was not all, or nearly all, the burden the apostle carried. He had to be perpetually on the alert against Jewish plots. We hear nothing directly of Jewish attempts on his life or liberty during the period of just three years which he spent on this prolonged visit. We might be sure, however, from our previous experience of the synagogues, that he must have run no small danger in this direction; but then when we turn to the same address we hear something of them. He is recalling to the minds of the Ephesian elders the circumstances of his life in their community from the beginning, and he therefore appeals thus: “Ye yourselves know from the first day that I set foot in Asia, after what manner I was with you all the time, serving the Lord with all lowliness of mind, and with tears, and with trials which befell me with plots of the Jews.” Ephesus again was a great field wherein he personally worked; it was also a great centre for missionary operations which he superintended. It was the capital of the province of Asia, the richest and most important of all the Roman provinces, teeming with resources, abounding in highly civilised and populous cities, connected with one another by an elaborate network of admirably constructed roads. Ephesus was cut out by nature and by art alike as a missionary centre whence the gospel should radiate out into all the surrounding districts. And so it did. “All they which dwelt in Asia heard the word of the Lord, both Jews and Greeks,” is the testimony of St. Luke with respect to the wondrous progress of the gospel, not in Ephesus alone, but also throughout all the province, a statement which we find corroborated a little lower down in the same nineteenth chapter by the independent testimony of Demetrius the silversmith, who, when he was endeavouring to stir up his fellow-craftsmen to active exertions in defence of their endangered trade, says, “Ye see and hear that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people.” St. Pauls disciples laboured, too, in the other cities of Asia, as Epaphras, for instance, in Colossae. And St. Paul himself, we may be certain, bestowed the Lifts and blessings of his apostolic office by visiting these local Churches, as far as he could consistently with the pressing character of his engagements in Ephesus. But even the superintendence of vast missions throughout the province of Asia did not exhaust the prodigious labours of St. Paul. He perpetually bore about in his bosom anxious thoughts for the welfare, trials, and sorrows of the numerous Churches he had established in Europe and Asia alike. He was constant in prayers for them, mentioning the individual members by name, and he was unwearied in keeping up communications with them, either by verbal messages or by written epistles, one specimen of which remains in the First Epistle to the Corinthians, written to them from Ephesus, and showing us the minute care, the comprehensive interest, the intense sympathy which dwelt within his breast with regard to his distant converts all the while that the work at Ephesus, controversial, evangelistic, and pastoral, to say nothing at all of his tent making, was making the most tremendous demands on body and soul alike, and apparently absorbing all his attention. It is only when we thus realise bit by bit what the weak, delicate, emaciated Apostle must have been doing, that we are able to grasp the full meaning of his own words to the Corinthians: “Besides those things that are without, there is that which presseth upon me daily, anxiety for all the Churches.”

This lengthened period of intense activity of mind and body terminated in an incident which illustrates the peculiar character of St. Pauls Ephesian ministry. Ephesus was a town where the spiritual and moral atmosphere simply reeked with the fumes, ideas, and practices of Oriental paganism, of which the magical incantations formed the predominant feature. Magic prevailed all over the pagan world at this time. In Rome, however, magical practices were always more or less under the ban of public opinion, though at times resorted to by those whose office called upon them to suppress illegal actions. A couple of years before the very time at which we have arrived, workers in magic, among whom were included astrologers, or mathematicians, as the Roman law called them, were banished from Rome simultaneously with the Jews, who always enjoyed an unenviable notoriety for such occult practices. In Asia Minor and the East they flourished at this time under the patronage of religion, and continued to flourish in all the great cities down to Christian times. Christianity itself could not wholly banish magic, which retained its hold upon the half-converted Christians who flocked into the Church in crowds during the second half of the fourth century; and we learn from St. Chrysostom himself, that when a young man he had a narrow escape for his life owing to the continuance of magical practices in Antioch, more than three hundred years after St. Paul. It is no wonder that when Dianas worship reigned supreme at Ephesus magical practices should also flourish there. If, however, there existed a special development of the power of evil at Ephesus, God also bestowed a special manifestation of Divine power in the person and ministry of St. Paul, as St. Luke expressly declares: “God wrought special miracles by the hand of Paul, insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the diseases departed from them, and the evil spirits departed from them.” This passage has often been found a stumbling-block by many persons. They have thought that it has a certain legendary air about it, as they in turn think there is a certain air of legend about the similar passage in Act 5:12-16, which makes much the same statement about St. Peter. When writing about this latter passage (Chap. XII above), I offered some suggestions which lessen, if they do not quite take away, the difficulty; to these I shall now only refer my readers. But I think we can see a local reason for the peculiar development or manifestation of miraculous power through St. Paul. The devils seat was just then specially at Ephesus, so far as the great province of Asia was concerned. The powers of evil had concentrated all their force and all their wealth of external grandeur, intellectual cleverness, and spiritual trickery in order to lead men captive; and there God, in order that He might secure a more striking victory for truth upon this magnificent stage, armed His faithful servant with an extraordinary development of the good powers of the world to come, enabling him to work special wonders in the sight of the heathen. Can we not read an echo of the fearful struggle just then waged in the metropolis of Asia in words addressed some years later to the members of the same Church, “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places”? We make a great mistake when we think of the Apostles as working miracles when and as they liked. At times their evangelistic work seems to have been conducted without any extraordinary manifestations, and then at other times, when the power of Satan was specially put forth, God displayed His special strength, enabling His servants to work wonders and signs in His name. It was much the same as in the Old Testament. The Old Testament miracles will be found to cluster themselves round the deliverance of Israel out of Egypt, and its Reformation at the hand of Elijah. So, too, the recorded miracles of the Apostles will be found to gather round St. Peters earlier work in Jerusalem, where Satan strove to counter-work Gods designs in one way, and St. Pauls ministry in Ephesus, where Satan strove to counter-work them in another way. One incident at Ephesus attracted special attention. There was a priestly family, consisting of seven sons, belonging to the Jews at Ephesus. Their father had occupied high position among the various courses which in turn served the Temple, even as Zacharias, the father of the Baptist, did. These men observed the power with which St. Paul dealt with human spirits disordered by the powers of evil, using for that purpose the sacred name of Jesus. They undertook to use the same sacred invocation; but it proved, like the censers of Korah, Dathan and Abiram, a strange fire kindled against their own souls. The man possessed by the evil spirit recognised not their presumptuous efforts, but attacked them, and did them serious bodily injury. This circumstance spread the fame of the man of God wider and wider. The power of magic and of the demons fell before him, even as the image of Dagon fell before the Ark. Many of the nominal believers in Christianity had still retained their magical practices as of yore, even as nominal Christians retained them in the days of St. Chrysostom. The reality of St. Pauls power, demonstrated by the awful example of Scevas sons, smote them in their inmost conscience. They came, confessed their deeds, brought their magical books together, and gave the greatest proof of their honest convictions; for they burned them in the sight of all, and counting the price thereof found it fifty thousand pieces of silver, or more than two thousand pounds of our money. “So mightily grew the word of the Lord and prevailed” in the very chosen seat of the Ephesian Diana.

Fuente: Expositors Bible Commentary

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