Acts 18:23

PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)

And after he had spent some time there--but probably not long.

he departed--little thinking, probably, he was never more to return to Antioch.

went over all . . . Galatia and Phrygia in order--visiting the several churches in succession. See on Act 16:6. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection (Co1 16:1-2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey (Act 19:22, Act 19:29; Co2 1:1), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former (Act 16:6), are not given.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_18:23-28; Act_19:1-7

And after he had spent some time [at Antioch] he departed, and went over all the country of Galatia and Phrygia.--

Pauls third missionary journey

1. Nothing was said as to who went with him from Corinth to Syria. It was not, however, Pauls custom to travel alone if he could help it. The probability is, that both Silas and Timothy accompanied him. Silas and he set out together on the second journey, and he and Barnabas had started on the first, and together they would be likely to return. Timothy, in addition to his other duties, was very much of a personal attendant on St. Paul, so that his being with him would be almost indispensable.

2. Silas drops out of the history here, probably settling again at Jerusalem. The special work he had consented to undertake was fulfilled. Some years afterwards, we find a Silvanus mentioned by St. Peter in his epistle to the strangers scattered through Pontus, Galatia, Asia, and Bithynia, as one not unknown to them (1Pe_5:12). It would be natural to find Silas associated with Peter, as both had special relations with the Church at Jerusalem, and natural too, that he should be the bearer of an epistle to people among whom he had personally travelled.

3. Paul and Timothy then went down to Antioch. Something similar to what had occurred before would occur again. The Church would be called together to receive an account of what bad been accomplished. With what interest the Church would listen to the incidents connected with the visit to Galatia, the extraordinary circumstances which led Paul and his companions to Troas, the vision calling them to Macedonia, their advancing to Europe with all that God had done with them at Philippi and Thessalonica, Berea and Athens, Corinth and Cenchrea!

4. After staying some time at Antioch, he set out again with Ephesus as his destination, but contemplating first a visit to the Churches in Phrygia and Galatia. Here, Again, nothing is said of companions. But we may safely say that Timothy at least would be with him. We find him with the apostle at Ephesus towards the close of this journey, and the probability is that he was with him at the beginning. They no doubt visited Derbe and Lystra, and the neighbouring Churches. Timothy would revisit the home of his childhood, would meet probably his mother and grandmother, and perhaps find that his father, if not a Christian before, had been won by the influence of the holy women, beholding their pure conversation coupled with fear. As Timothy had engaged in a Divine work, and had seen in the course of it some of the most wonderful cities in the world; as he was no doubt greatly advanced in character, besides being developed into mature manhood, it is impossible not to feel that the meeting between him and his parents would be one of deep and touching interest.

5. This is the second time that Paul visits Galatia; the third of his visiting Derbe, Lystra, and the neighbouring places; and it looks very like a regular and systematic apostolic visitation. The apostle was always anxious not only to lay a foundation, but to build upon it, like a wise master builder. His confirmation of the disciples consisted in such ministerial instruction, exhortation, appeal, as might quicken the indolent, comfort the distressed, encourage the weak, animate the desponding, and strengthen and corroborate in every soul holy purposes and spiritual aims.

6. While he is doing this we shall look in at Ephesus and see what has been transpiring there since he left Aquila and Priscilla behind there. On their first settling at Ephesus there were no Christian disciples with whom they could meet; and hence, in the absence of the higher means of grace, they attended for Sabbath worship at the synagogue. One morning a stranger appeared in the assembly, and on being invited by the rulers of the synagogue, spoke with fervour, learning, and eloquence. He was an advanced Jew, for he was instructed in the way of the Lord, so far as that could be done by the teaching of John the Baptist. That teaching was the teaching of preparation and repentance--a readiness to receive the coming One. Whether Apollos had got so far as to know that John had recognised in Jesus the Christ whose forerunner he was, it is impossible to say. He certainly knew nothing of the Saviours death, resurrection, and ascension, the outpouring of the Spirit, with the great doctrines underlying these facts; but, so far as he knew, he believed; believing, he spoke. Aquila and Priscilla saw the sincerity and earnestness of the man; they saw also the defectiveness of his knowledge; they were deeply interested in him; so they sought his confidence, took him to their house, and expounded unto him the way of God more perfectly. In spite of the difference between a learned Alexandrian and a tradesman of Pontus, there was much that the one could impart to the other. Apollos had had the advantage of whatever could be acquired in the schools of the Rabbis, but Aquila and his wife had for two years lived with St. Paul, and it is easy to see how much they could reveal of the way of the Lord to one who knew only the baptism of John. It is interesting to think of the power of Christian intelligence, the unlearned wisdom of the heart in Priscilla and Aquila, and of the humility and teachableness of Apollos, who was advanced from a disciple of John to a believer in Jesus. Furnished by a letter of commendation Apollos went to Corinth, where he found ample scope for his new knowledge and old accomplishments, and began to help them much who believed (verses 27, 28). The character of Apollos comes out to great advantage in connection with the effect he produced at Corinth. His powers were so remarkable, and his eloquence of speech so fell in with the taste of the Corinthians, that he became wonderfully popular. When parties sprang up in the Church, there were those who called themselves by the name of Apollos. We have reason to think that this was not acceptable to Apollos himself, for when he was afterwards at Ephesus, and a visit from him seems to have been requested by the Corinthians, and when Paul himself urged him to go, he declined to do so (1Co_16:12).

7. We now return to St. Paul, who did not arrive at Ephesus until after Apollos had left; of him he would hear much that would interest him from Aquila and Priscilla. Immediately on his arrival he met with certain disciples of John, who were in much the same condition as Apollos. Pauls question, Did ye receive the Holy Ghost when ye believed? brought out the true state of the case, and led to explanations which led to their baptism, and the gift of the Holy Ghost. Settled down again, doubtless with Aquila and Priscilla, Paul prepared to attend the synagogue in accordance with the promise he had given to return to Ephesus. For the space of three months he continued to do this, disputing and persuading the things concerning the kingdom of God. We have reason to think that many were impressed; but divers being hardened, the apostle retired to a meeting place that he could call his own, the school of one Tyraunus, where he continued for two years, in addition to the three months mentioned before. The result was, that all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. (T. Binney.)

Pauls third missionary journey

I. The disciples of Christ have need of strengthening. Those whom Paul revisited in Phrygia and Galatia were Christians. But they were deficient in knowledge, and probably not established in the practice of Christian principles. Thus they were in danger of being led away by false teachers, and of lapsing into evil courses. Paul, by another visit, would enlighten and establish them. It is not enough that souls are influenced to accept the Saviour. They only are safe who are grounded in the truth. Many a preacher fails of lasting results because hopeful converts are neglected. Indoctrination is the great want of our times. The air is full of scepticism. The building process is vastly important; souls need to be fortified for the foes they are sure to meet.

II. God leads into clearer light and larger usefulness those who live and labour according to the light they have. Apollos was instructed in the way of the Lord according to the imperfect knowledge of Johns disciples; but did not know that Jesus was the Messiah. The sincerity, devotion, and earnestness of his heart fitted him to welcome the news of Christ as come. He was ready for instruction from any source. In the providence of God, teachers were found for him. He became acquainted with Christ, and an open door was ready for him. Souls are not to wait for the knowledge of all truth before they begin to love and serve. At first the full illumination may be withheld; but, doing the truth as one understands it, he shall be led into larger truth for greater service.

III. God often uses humble instruments in accomplishing large results. The learned and eloquent Apollos was vastly superior to Aquila and Priscilla; but they led him into an accurate knowledge of the Messiah. Thus there were two persons belonging to the laity--one a woman, accomplishing a work which usage assigns to public teachers of religion.

IV. Labour is of long range. Paul was instrumental in the conversion of Aquila and Priscilla. These two wrought at Ephesus; led Apollos into the knowledge of Christ. Apollos was instrumental in winning many converts at Corinth, and thenceforth became a missionary of great zeal and power. A child in the Sabbath school is led to Christ; he is educated in the Christian faith, and becomes a teacher, a preacher, a missionary; is instrumental in the conversion of many souls, and these of many more; and so the centuries go by, that teachers work widening until the end. The mountainside sends forth its rill. The rill becomes a river, and the river runs on, watering a continent. Cheer up, then, servant of the Master in any sphere, eternity alone shall tell the story of your toil. (Sermons by the Monday Club.)

And a certain Jew named Apollos, born at Alexandria.--

Apollos

He is here presented to us as a man of--

I. Superior Biblical knowledge. He was mighty in the Scriptures, and instructed in the way of the Lord. To be mighty in the Scriptures is not to have a mere knowledge of the letter. A mans verbal knowledge of the Scriptures may be extensive and correct, and yet he may be very ignorant of their spiritual import. True mightiness in the Scriptures includes a knowledge of the leading--

1. Historical facts. These embody principles that have to do both with the procedure of God and the duty and destiny of man.

2. Principles. Facts are valuable only as they are the casket and mirror of principles. These principles are doctrinal and ethical--theoretic and regulative.

3. Aims. The grand aim of the Scriptures is not to build up creeds, to establish sects, to make man the creature of dogmas, rituals, and pietistic moods--such a use is a perversion--but to make men morally good. He who does not understand this to be its grand purpose, however conversant he may be with its leading facts and principles, cannot be mighty in the Scriptures or understand the way of the Lord. A man may be mighty in linguistical attainments, in classic lore, in general literature, in the arts and sciences, but unless he is mighty in the Scriptures, he will never be a great preacher.

II. Effective power of expression. Eloquence is influential expression--such an expression of a mans own soul as makes his audience feel one in heart with him in the question discussed. Eloquence will depend mainly on--

1. The power of the subject on the speakers mind. If he has so compassed it with his intellect that he can hold it before his heart until it melts, thrills, and permeates him, he has in him the first condition of eloquence.

2. Adequate communicative organs. A man may have the subject so in him as to inflame his own soul, and yet be unable to make his audience pulsate with his own emotions. He may lack in--

(1) Voice. Its modulations may be incapable of conveying what is in him.

(2) Language. His vocabulary may be too poor, and his tongue too hesitant.

(3) Gesture. It may be stiff, awkward, repulsive.

(4) Countenance. The eye may be too dead to flash the fire; the muscles of the face too rigid to quiver; the whole face too fleshy to radiate the Divine. Although true eloquence is a gift, it may be reached to some extent by cultivation. Men who have it not by nature, and who strive to be eloquent by oratorical contrivances, often disgust their auditory. Daniel Webster says,

True eloquence cannot be brought from far. Labour and learning may toil for it, but they will toil in vain. Words and phrases may be marshalled in every way, but they cannot compass it. It must exist in the man, in the subject, in the occasion. Affected passion, intense expression, the pomp of declamation, all may aspire to it: they cannot reach it. It comes, if it come at all, like the outbreaking of a fountain from the earth, or the bursting forth of volcanic fires, with spontaneous, original, native force. The graces taught in the schools, the costly ornaments and studied contrivances of speech, shock and disgust men when their own lives, and the fate of their wives, their children, and their country, hang on the decision of an hour. Then patriotism is eloquent--then self-devotion is eloquent. The clear conception outrunning the deductions of logic, the high purpose, the firm resolve, the dauntless spirit speaking on the tongue, beaming from the eye, informing every feature, and urging the whole man onward to his object. This, then, is eloquence; or, rather, it is something greater and higher than all eloquence. It is action--noble, sublime, godlike action.

III. Fine attributes of spirit. We learn that it was--

1. Earnest. Being fervent in spirit. Earnestness is the necessary result of genuine faith in the gospel, and is essential to all eloquence in its advocacy.

2. Faithful. He taught faithfully so far as he knew. He did not pretend to a knowledge which he had not. There was much that he did not know, for knowing only the baptism of John, he had not a knowledge of Jesus as the Messiah.

3. Courageous. He was not satisfied with talking in a more private way, but he entered the synagogue, and, with an undaunted courage, spoke to the bigoted Jews.

4. Docile. This man of genius and eloquence feels his ignorance, and modestly submits to the teaching of Aquila and Priscilla. This beautiful little incident furnishes an example--

(1) To hearers. Aquila and Priscilla, though they knew much more of the things of the Lord than Apollos, yet they attended his ministry. If they could not derive much profit from it, they were there to encourage him. They did not scoff at his ignorance, or parade his defects, but endeavoured to give him a more accurate idea of the gospel, not publicly or ostentatiously, but privately and with becoming modesty. Enlightened and experienced Christian hearers may do great service to young ministers in this way.

(2) To preachers. This eloquent young man, who had just come from the university of Alexandria, was not above learning of this humble tent maker and his wife. Great souls are always docile.

IV. Varied capacity for usefulness. And when he was disposed to pass into Achaia, etc. He had heard, perhaps, of the triumphs of Paul at Corinth, and desired to help forward the good cause. It would seem from 1Co_1:12; 1Co_3:4-5, that his eloquence had so wonderfully charmed certain members of the Church at Corinth, that division sprang up. The description of his work here shows that he had--

1. A capacity for confirming those who believed. It is said, he helped them much which had believed. He helped them, no doubt, by dissipating their doubts, enlarging their conceptions, strengthening their faith, argumentatively vanquishing their assailants.

2. A capacity for convincing those who did not believe. He mightily convinced the Jews, and that publicly. He was a man capable of performing the two grand functions of the true preacher--edifying the Church, and converting the sinner. (D. Thomas, D. D.)

Apollos

In him we see--

I. A man with great natural gifts devoting them to the study and exposition of Divine truth. All good men cannot be preachers, but intellectual gifts are put to their noblest use when they are employed in the discovery and proclamation of Divine truth, or for the advancement of righteousness. What a difference between Apollos and some eloquent politician or lawyer who uses his gifts merely to win fame and wealth.

II. A great man condescending to be instructed by social and mental inferiors. Apollos was an Alexandrian scholar--a rank corresponding to that of a graduate of Oxford or Cambridge, and yet he submitted to be taught by a tent maker and his wife. Let us accept truth from any quarter. Many poor persons are well qualified to instruct great scholars in the things of the kingdom.

III. A great man risking all his prospects of worldly advancement in the exposition of unpopular truths. Consider how the Jews would have rewarded Apollos had he shown that Jesus was not the Christ. Let it be our concern to ascertain not whether our opinions are likely to be popular, but whether they are true; and if they are true let us not fear to make them known. (R. A. Bertram.)

What is eloquence

Eloquence is speaking out from the heart. I will tell you what I call eloquence in a child: it is the whole child working itself up to gain its wish and have its way. There is a pretty thing that the child wants. He is very little, but he tries to speak about it, and does his best to express his longings. He points to what he wants, and clutches at it, and cries after it. Still he does not succeed, and then he works himself up into an agony of desire. The boy cries all over--every bit of him pleads, demands, strives. Every hair of his head is pleading for what he wants. He not only cries with his eyes and with his tongue, but he cries with his fingers and his hair. He thinks of nothing but the one thing on which his little heart is set. I call that eloquence. There is, in the Vatican, the famous group of the Laocoon: I stood one day looking at it. You remember how the father and his sons are twisted about with venomous snakes, and they are writhing in agony as the deadly folds enclose them. As I stood looking at the priceless group, a gentleman said to me, Mr. Spurgeon, look at that eloquent great-toe. Well, yes, I had looked at that great-toe. It was like a live thing, though only marble. I had not called it eloquent till he gave me the word; but certainly it was eloquent, though silent. It spake of anguish and deadly pain. When a man speaks in earnest, he is eloquent even though he may be slow of speech. His whole nature is stirred as he pleads with sinners for the Lord Jesus; and this makes him eloquent. (C. H. Spurgeon.)

Apollos

I. The influence to which he was exposed in his early days.

1. Alexandria was a meeting place of East and West, and was characterised alike by mercantile and mental activity. Even the memory of Alexander, its great founder, would tend to produce breadth of view among the Alexandrians, to make them tolerant. Here the Hebrew Scriptures were translated into Greek, and a famous school of Biblical interpretation grew up side by side with schools of Greek philosophy. Such mutual relations of Jews and heathens in this place were among the providential preparations for the spread of Christianity. In the midst of these influences Apollos was brought up; and the accomplishments thus acquired were of essential service to him in his future work.

2. It is interesting to mark how God draws from different sources what is meant ultimately to flow together in one beneficent stream. The contrast between St. Pauls training and that of Apollos was great. The latter was nurtured in Greek scholarship at Alexandria. The former was brought up in Rabbinical learning at the feet of Gamaliel in Jerusalem. Yet afterwards they met, and became fellow workers in the cause of the gospel. It is an example inviting us to cooperation with others.

3. Turning to the more directly religious side of the preparation of Apollos we find--

(1) That he was learned in the Old Testament Scriptures, and through being mighty in the Scriptures Apollos became mighty in other respects; it was the basis of all his subsequent usefulness. With him this sacred possession was limited to the Old Testament. We have, in addition, the still higher blessing of the New.

(2) That he had obtained some knowledge of the Christian revelation, knowing, however, only the baptism of John. This being the case, Apollos knew the most important part of Christianity: for John had said, Behold the Lamb of God which taketh away the sin of the world. The gospel system, indeed, contains much more than this, but this is the main point--the life-giving part of the gospel system.

II. Features of his personal character.

1. He was eloquent. God chooses His instruments suitably. Eloquence is a gift bestowed only on a few. We may be very useful without, and very mischievous with, eloquence. The point of real moment is, that in the case of Apollos this gift was sanctified and turned to a religious use.

2. He was fervent in spirit. Temperaments vary. Some are naturally warmer than others. And yet there must be enthusiasm where Christ has been received fully into the heart; and enthusiasm in ourselves is Gods instrument for kindling enthusiasm in others.

3. He was instructed in the way of the Lord--he taught diligently the things of the Lord--he learnt the way of God more perfectly. From these phrases, especially in the original, we infer that he had that habit of mind which we call accuracy. The difference between men in regard to real influence in the world relates not so much to amount as to accuracy of knowledge. Moreover, progressive advance in religious knowledge depends, at each step, upon accuracy. On what, then, does accuracy depend? On attention. An inattentive learner never becomes an accurate scholar. Justly then do we lay great stress on attention, in the teaching of the young.

4. He was humble. His secular training came from a very distinguished source, his high religious training from a very lowly one. How often has this been the case since! Those who have been eminent in university honours have often learnt their best lessons of religion even from the poor, and often from women.

III. The active career of usefulness on which he now entered.

1. Equipped with varied knowledge, he was filled with a noble zeal to make that knowledge fruitful. His desires turned with characteristic energy to a distant scene of labour. Alexandria, Ephesus, and Corinth were connected by trade, and Aquila and Priscilla would be constantly speaking of St. Pauls work in Achaia. Thus Apollos was seized with the desire of continuing the work which St. Paul had begun; and Aquila and Priscilla were in nowise loth to encourage him in the enterprise. The brethren in Ephesus shared these feelings, and wrote, exhorting the disciples to receive Apollos. This is the first recorded instance of commendatory letters, a kind of correspondence which became an instrument of the utmost value for binding together the separated parts of the growing Church. Armed with such letters, Apollos crossed to Corinth: and the result is told in forcible though simple language (verse 28). What a great mission was this, to bind together two parts of the Christian community, and to communicate strength where strength was needed! and helping work of this kind, on a smaller or larger scale, is within the power of us all.

2. Here 1 Corinthians helps us to complete our study. The arrival of this learned, eloquent, and fervent man, though intended for the spreading and deepening of practical religion, had been followed by the formation of religious parties. In all that we usually sum up under the term popularity Apollos was probably far superior. On the other hand, St. Paul had founded the Church, and came with supreme authority. Besides this, individual hearts and minds have been relatively brought more closely into contact with the one or the other. Thus that deplorable growth of party spirit took place at Corinth, which has had its counterpart ever since, the true remedy for which is to be found in those general principles which St. Paul enunciates in this Epistle. We are to look up to that one common Divine source from whence all gifts and graces proceed (1Co_3:21-22). Now the question arises whether this party-spirit was the fault of Apollos. 1Co_16:12 decisively proves that it was not. By this time Apollos and St. Paul were in personal companionship. How considerate is his conduct! St. Paul wished him to go to Corinth, but he firmly declined. His appearance there would only have been the signal for a new outbreak of this party spirit. It is difficult to say which is the more admirable, the generosity of Paul and his perfect confidence that Apollos would not abuse an opportunity; or the delicate and thoughtful respect for St. Paul, and the utmost reluctance on the part of Apollos to run any risk of exalting himself at the expense of another. What an example of self-restraint and mutual consideration is presented to us here! It is this kind of forbearance which maintains and strengthens friendship, and secures the continuance of cooperation in Christian work.

3. Friendships thus cemented last long and bear many strains. We are not surprised by the anxiety shown by St. Paul long afterwards for the comfort of Apollos in the prospect of a fatiguing journey (Tit_3:13).

Conclusion:

1. This meditation may serve as an illustration of the large amount of religious instruction which we may secure from the study of a Scripture character. Recognition of Gods hand in our early training--a good and conscientious use of opportunities--a ready zeal for Christs service--humility in learning from those who are further advanced in the Christian course than ourselves--a cheerful rendering of timely help to those around us--a firm discountenancing of factious party spirit--a considerate care for the reputation and comfort of others--can we not all, through the Holy Spirits aid, form such habits of mind as these?

2. And we may revert to the providential guiding of Apollos in connection with St. Paul. His early knowledge of Christianity began at Alexandria; his mature training was received, and his active work began, at Ephesus; his distinguished public career was run at Corinth. Thus three great cities saw the three stages of his religious progress.

3. Or we may treat this providential guidance in another way. St. Paul, apparently by accident, meets Aquila and Priscilla at Corinth. There, through intercourse with him, they become fitted for influence on a large scale. At Ephesus, Apollos is brought under this beneficial influence. And finally he is labouring at Corinth on the foundation laid by St. Paul, while the apostle is again cooperating with Aquila and Priscilla in Ephesus. We may justly put all this side by side with our own experience in regard to changes of home, of occupation, of companionship, and may draw from it the comfortable assurance that, wherever we are, if we have a true desire to serve God, He will provide for us suitable work and, so far as we need, Christian sympathy. (Dean Howson.)

A new man in the Church

I. How marvellous is the preeminence of individual men!

1. Herein is the continual miracle of 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.

2. Men are so much alike up to a given point, and then without patent reason they separate into individualities, and go out on independent missions. 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. So with the great mental eagles--they all belong to us. 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, rivalry, 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.

II. 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.

1. Apollos was an eloquent man. Here Apollos cannot be reproduced by us. Eloquence cannot be acquired; it is the gift of tongues.

2. Apollos 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. Men who are not fervent are not to be blamed. You would not blame a man for being born blind. 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. 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,

3. Apollos was mighty in the Scriptures. There we cannot imitate him. Might in Bible reading is the gift of God. 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. 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; there are others with a special gift for taking hold of, and explaining, Christ. We must all work together.

4. Apollos was instructed in the way of the Lord. There we may join him. 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. He speaks riddle and enigma. What scope for industry! What a field for teachableness!

5. But this is not all; even in Apollos there was a weak point. 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 fervour. 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 cooperation. There are men who are teaching the elements of morality, and endeavouring to save the world by political elevation. They must not be undervalued; they ought to be treated exactly as Aquila and Priscilla treated Apollos. If the offer of further information is declined, the responsibility has 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 most advanced scholar will be the most docile learner.

III. Aquila and Priscilla took Apollos unto them and expounded unto him the way of God more perfectly. Thus, in an indirect way, Apollos was a pupil of Paul. Paul will one day get hold of him, and when the two fires meet the light will be seen and the warmth will be felt afar.

IV. These men are ours. The great things are all ours. We cannot go into the rich mans house and warm our hands at his blazing fire; but the coldest child can hold up its little hands to Gods sun. The dweller in the obscure hamlet cannot claim the secondary cities in the same way in which he can claim the metropolis. So with the great Pauls and Apolloses, and the mighty speakers and teachers, poets and thinkers--they belong to us, everyone (1Co_3:22-23). (J. Parker, D. D.)

A teacher taught

Most of us like to come suddenly upon the record of a famous man in the Scriptures. Apollos comes quite abruptly on the stage of action, like Elijah, unannounced and unattended; but in the end it is evident he proves to be one of the master spirits of the age.

I. His qualifications as a religious teacher were by no means slight.

1. He was mighty in the Scriptures. He could take prophecy, psalm, 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. So here is our lesson: One who is only partly instructed can do much in bringing souls to Christ. Let him tell what he knows. Truth augments its volume and increases its value by extensive distribution.

2. He was an eloquent man. It is a prodigious and priceless gift, that of being able to wield language with skill and success. Tact in teaching is worth d hundred libraries to a Christian worker. The usefulness of any young Christian will depend not upon the many things about which he is ignorant, but upon the vigorous few things he is sure of. Talent is extirpated by disuse. He that hears ought to say, Come.

3. He was fervent, boiling in spirit. A modern scholar talks about a dry light, in which subjects are viewed, without any predilection, or passion, or emotion, simply as they exist. Most likely Apollos did not know what such a thing was. Some so-called great preachers erect their themes as if they desired them to stand like feudal castles in moonlight, with every tower and turret drawn sharply outlined against the cold sky. We do not believe that Apollos had anything of that sort of artistic finish. Things were real to his fervent soul, not just picturesque and pretty. Intellectual deficiency can best be atoned for by a great warmth of heart for Jesus the Master. Let the young Christian cling to the two or three things he positively knows; and let him press them with love and tears; and God will give him his answer.

4. He was industrious. He spake and taught diligently the things of the Lord. Yet his list of themes was very scant. John the Baptist told him only two things: Christ was coming and sinners must repent. But that lasted this young man awhile. If one is all afire for work, and is satisfied with his Bible, he only wants two subjects to talk about: repentance and Jesus Christ. Then let him go and look up Aquila and Priscilla, and get experience.

II. How was it that this teacher went to be taught and came back a wiser and better man?

1. Aquila and his wife spent the time in expounding, not in expostulating. There was untold force in Apollos. He was like a mountain torrent--a magnificent water power needing only a flume and a fresh sort of wheel. These friends did not take him down; they took him unto them. They did not carp nor criticise nor discourage him; they did not talk about his way; but about the way of God.

2. It is better for young people to take help gracefully. Aquila and Priscilla dared a good deal when they took him up. (C. S. Robinson, D. D.)

Apollos

Note--

I. The illustration here given of the providence of God, over human lives. Here are persons, born in the most remote regions, separated by every variety of circumstance, yet brought together, in the changes of this mortal life, to affect one another with reference to the highest interests--Aquila, Apollos, Paul. One from Rome, one from Alexandria, and one from Tarsus. Europe, Africa, and Asia, each contributes an element to this combination. Can we doubt, when we consider how much hung upon that conjunction, that it was of God. God, who can do nothing certainly except He do all things really, arranges the various movements and associations of human life, making all conduce to our improvement if we will, or else, if we will not, to our humiliation.

II. The progress which there is in every Christian life. Our condition on earth is that of a growing life. To stand still is to go backwards. Most of all is this so in the things of God. It is a terrible sign when we are satisfied where we are in the spiritual life. The wisest of us have much to learn, the best of us much to attain. Apollos was already mighty in the Scriptures, and able to teach accurately the things of the Lord. And yet he was ignorant of one whole department of Christian truth. He knew nothing of the doctrine of the Holy Spirit. If he had thought himself too wise to learn, he would have lived and died only half a Christian.

III. We must :earnestly use that which we have already received. We do not yet know all that we shall know, nor are we yet all that we shall be. But that is no reason for keeping to ourselves the light we have. It is in using that we acquire. It was by teaching in the synagogue what he already knew of Christ that Apollos put himself in the way of those who could teach him more. A sense of deficiency is no excuse for idleness. It is to him that hath--i.e., that useth what he hath--that more is given.

IV. The proper treatment of persons in a less mature or enlightened condition. Aquila and Priscilla saw that there was a fatal omission in his public teaching. Many modern Christians would have stamped the man at once as a teacher of error, and deserted his ministry. But these good Christians, recognising the natural gifts and spiritual graces of this new teacher, in calm serious conversation laid before him those deeper mysteries of Christian truth which were the life of their souls, and which they desired to make also the life of his. We ought to be ever on the watch for opportunities of leading onward those who are now behindhand in the doctrine or in the life of Christ. Instead of shrinking from close personal communication with others upon the things of the soul, we ought to seek it. There are those who are longing for it; those who are sadly complaining that Christians are always ready to talk of anything but of the one thing.

V. How simply does the office of a Christian towards others resolve itself into work of helping! Apollos, when he had been more fully instructed in Christian doctrine, and had, at the entreaty of those who knew his great gifts, passed on into Achaia to minister to the Church of Corinth, helped much, by the grace given to him, them which had believed. What an idea does this expression convey of the obstacles which a Christian has to encounter! There are great rocks in our path, too heavy oftentimes for our unaided strength to roll out of the way. What a real assistance, in such cases, may the helping hand of a fellow Christian afford who has surmounted the same difficulty himself! And how intricate sometimes is the choice of paths, as we thread the labyrinth of life! What a real assistance may the voice of a friend afford us, if he can say, I have tried many of these paths, but this is the right one. And how heavy sometimes is the weight which we have to carry! What a real assistance is the offer of a Christian friend to relieve us by his brotherly sympathy, and thus to fulfil the law of Christ! And how arduous sometimes is the work which has to be done! And then what a real assistance it is, if some known and tried voice will offer to divide it with us. And how difficult, sometimes, is the discernment of truth! how puzzling the adjustment of the conflicting elements of Scripture doctrine! What a real assistance, at such times, may be the voice of the well-instructed and the sympathising teacher, who can bring into the dark chamber the lamp of discernment and of revelation, unravel the tangled web, draw harmony out of discord, reconcile the jarring elements, and justify the ways of God to men! (Dean Vaughan.)

Mighty in the Scriptures.--

Mighty in the Scriptures

I. The Scriptures are like the ocean.

1. No man can exhaust the stores of knowledge treasured in the mighty deep. It may be studied for a lifetime under different aspects.

(1) In reference to its distribution and topography; its great expanse, as it spreads between Asia and America, between America and Europe and Africa, between Africa and India; its indentations, gulfs, bays, etc., and the effects which this distribution has upon climate, winds, rain, fertility, and hence on commerce and the destiny of the race.

(2) As to its basin, its mountains and valleys, and the nature of its bottom.

(3) As to the innumerable organisms with which it abounds, from the whale to the animalculae, and the changes produced by millions of insects, rendering luminous miles of its surface, or building up reefs, and islands, and continents from its deeps.

(4) As to its tides, its currents, its prevailing winds.

(5) As to its chemistry.

(6) As to how to use it, and to avail ourselves of its power and resources. A man may have much of the other kinds of oceanic knowledge, and very little of this. We should not like to go to sea in a ship commanded by Dr. Guyot or Prof. Agassiz.

2. All this may be applied to Scripture. It may be studied under different aspects, and in each furnish inexhaustible stores of knowledge. It may be viewed--

(1) As a history extending from creation, including its antediluvian, patriarchal, Jewish, Christian, and apostolic periods. A man might spend his life in getting a clear knowledge of its facts, then of the bearing of its facts on ethnography, civilisation, religion, and the destiny of nations.

(2) In its organic relations; the relation of the Adamic period to the Abrahamic, of the Abrahamic to the Mosaic, etc., and the culmination of all in the Christian.

(3) As to its doctrines; what it teaches of the nature and perfections of God, of His relation to the material and the spiritual worlds, of the distinction of Persons in the Godhead, of the Person and work of Christ, and of the Holy Spirit; what it teaches of man, of the plan of salvation, of the hereafter, etc.

(4) As to its moral code, including our religious, social, and political duties.

(5) As to the Church.

(6) There is a knowledge due to the illumination of the Spirit, including spiritual apprehension, deeper insight into and firmer conviction of the truth.

(7) Besides all these there is a familiarity with its language, a knowledge lodged in the memory, so that it can be readily quoted and applied. This is a great gift or attainment.

3. But as scientific knowledge of the ocean may be possessed without practical skill in navigation, so a man may possess a knowledge of Scripture history, etc., and yet not be mighty in the Scriptures. These are the materials which power uses, and without which he can accomplish nothing; but the power itself is the ability to use this knowledge effectively. This includes--

(1) Mental ability; a clearness and power of the intelligence, to bring to bear the truths and facts of Scripture, so as to produce the desired effect, whether that be conviction of the truth, or submission of conscience, or obedience of the will.

(2) Power of feeling.

(a) Strong conviction of the truth and importance of what the Bible teaches.

(b) Fervent desire that it should be recognised and obeyed.

(3) Power of utterance.

II. The importance of being mighty in the Scriptures. The whole power of a minister as such is a power in the Scriptures. This exists in different degrees, but it is all that any minister has, be it much or little. It is therefore the one object to be sought in preparing for the ministry, without which a minister, no matter what else he may have of knowledge or talent, will accomplish no good, and may do immense harm.

III. The duty of being mighty in the Scriptures. It is our duty--

1. To obtain all the kinds of knowledge of Scripture above mentioned, especially committing it to memory, so as to be able to quote it abundantly, correctly, and appropriately.

2. To acquire the ability to use that knowledge. This is--

(1) A mental discipline.

(2) A spiritual exercise.

(3) An art--the art of effective public speaking. (C. Hodge, D. D.)

Mighty in the Scriptures

I. In the study of the Scriptures. This must be--

1. Systematic.

2. Thorough.

3. Oft-repeated.

4. With all the aid that related sciences can afford.

5. Prayerful and with dependence on the Guide into all truth.

II. In the knowledge of the Scriptures; as following from the former. In the knowledge of their--

1. History.

2. Doctrine.

3. Ethics.

4. End and aim.

III. In the exposition of the Scriptures, as following from both the first and the second.

1. In the opening up of their meaning.

2. In the ready and apt quotation of texts.

3. In the application of the truth to the heart and conscience.

IV. In the effects which the mighty study, knowledge and exposition of the Scriptures are calculated to produce. Mightily grew the Word of God and prevailed.

1. In the edification of the Church.

2. In the multiplication of converts. (J. W. Burn.)

Whom when Aquila and Priscilla had heard, they … expounded unto him the way of God more perfectly.--

The importance of Bible teaching

1. It is by being taught that, men acquire knowledge of and competency for anything. All Christians need to be taught (Rom_16:16), and it is impossible for any to begin too early (2Ti_3:15), and none are too old. Apollos, although mighty in the Scriptures, did not feel himself above this necessity.

2. Religion develops the power to learn, and produces the spirit most favourable to learning--humility.

3. The things which Christians are to learn are the sublimest and most important (Act_20:30; 2Ti_3:17). Note--

I. What the Bible is to men in general.

1. It throws light on Nature. The materialist cannot find God in His own creation; the natural theologian can only find traces of Him; the Bible student is taught to find Him everywhere.

2. It reveals Gods plan of salvation (2Ti_2:10; Heb_8:5).

3. It contains the standard of true morality. A well-made clock may be expected to keep Correct time; but owing to circumstances few clocks are always right. It is well, therefore, to have a public clock in every city which shall serve as a positive standard for all the other clocks of the place--better still to have at Greenwich one that is so for the whole country. Man is a moral clock whose original construction was perfect, but whose moral order is now sadly deranged (Ecc_7:29; Rom_3:23); but God has given us a standard whereby the right can be ascertained and the wrong ones rectified, in the Bible.

4. It is the rule whereby the destiny of every man shall be determined at the final judgment (Act_17:31; Joh_12:48). For these reasons, therefore, man, as man, needs Bible teaching.

II. The particular relation of the Bible to the Churches.

1. It is their school book. The Churches are so many schools in which Christ teaches, and He will permit of no other text book but this.

2. It is their legal code. When a man becomes a citizen of another country, it is important that he should become acquainted with the laws of that country, lest he should unwittingly break them. So when a man comes out of the world into the kingdom of God it is necessary for him to master the laws by which that kingdom is governed (Isa_8:20).

3. It is the means of their sanctification (Joh_17:17; Eph_5:25-26).

4. It is their fountain of comfort (Psa_119:50; Rom_15:4).

5. It is their defensive and aggressive weapon. Some weapons are defensive only, but a sword is both (Eph_6:17; Mat_4:3-11).

6. They are its custodians, as the Jewish Church was of the Old Testament.

7. They are the instruments by which its light is to shine on the world (Php_2:15-16); but it must be in them first (Gal_3:16); otherwise they are lamps without oil.

8. They are to teach it to the world (Mat_28:19-20).

9. Through it they are to convert the world (Mar_16:15; 2Ti_4:2).

10. It is the means of their growth--

(1) In numbers (Act_6:7);

(2) In spirituality (1Pe_2:1-2). (R. Hughes.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Third Missionary Journey, Aug. 52 a.d. to Pentecost 56 a.d. (Act_18:23 to Act_21:16)

23. Visit to Galatia. St. Paul revisits Antioch in Syria and the Churches of Galatia and Phrygia, founded in the First Missionary Journey (i.e. Antioch in Pisidia, Iconium, Lystra, Derbe).

24-28. Apollos at Ephesus.

24. Apollos] The name is a contraction of Apollonius. He is mentioned again Act_19:1; 1Co_1:12; 1Co_3:4.; 1Co_4:6; 1Co_16:12; Tit_3:13. He had been instructed and baptised by the disciples of the Baptist, and therefore regarded Jesus as the Messiah (Mar_1:7, etc.), perhaps even as 'the Son of God,' and 'the Lamb of God that taketh away the sin of the world '(Joh_1:29, Joh_1:34). His knowledge was accurate as far as it went, and his faith was sincere. That he received Christian baptism (probably from Aquila) is a certain inference from Act_18:25 compared with Act_19:1-17.

Eloquent] RV 'learned.' Both meanings may be included. Probably Apollos was acquainted with the philosophy of the Alexandrian Jew Philo, and his speculations about the Divine Logos ('Reason' or 'Word').

26. The synagogue] We infer that Priscilla and Aquila, though Christians, still attended the synagogue.

27. Wrote.. the disciples] Christians travelling received 'letters of commendation 'to other Christian Churches, which secured them hospitality and admission to communion (cp. 2Co_3:1). Helped them much] RM 'helped much through grace them which had believed.' Apollos was so popular at Corinth, that his admirers soon formed a faction or party in the Church (1Co_1:12; 1Co_3:4).

28. Convinced] RV 'confuted,'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_18:23. The region of Galatia and Phrygia.—See on Act_16:6.

Act_18:24. A certain Jew named Apollos—a diminutive or pet name for Apollomos, which occurs in Codex D. (Ramsay). Born at Alexandria, or an Alexandrian by birth, he had probably received “the Jewish Grecian education peculiar to the learned among the Jews of that city, and acquired great facility in the use of the Greek language” (Neander). The success of his labours in Corinth is attested by Paul (1Co_1:12; 1Co_3:5-6). Luther’s conjecture that Apollos was the author of Hebrews is not without probability (Beyschlag, Plumptre). Alexandria.—The chief maritime city, and long the metropolis, of Lower Egypt, was founded by Alexander the Great, B.C. 332, and built under the superintendence of the architect who rebuilt the temple of Diana at Ephesus. Under Ptolemy Soter it became the seat not only of commerce, but also of learning and the liberal sciences. The LXX. translation of the Old Testament Scriptures was made in Alexandria, B.C. 280. Philo was born there, B.C. 20. In A.D. 39 the Jews in Alexandria were subjected to horrible persecutions by Ptolemy Philopator, because their co-religionists in Jerusalem had resisted his attempt to enter the temple there. Mark is said to have introduced Christianity into Alexandria.

Act_18:25. The things of the Lord should be the things concerning Jesus.

Act_18:26. Aquila and Priscilla.—The names should be reversed, as in Act_18:18. “The unusual order, the wife before the husband must be accepted as original; for there is always a tendency among scribes to change the unusual into the usual” (Ramsay).

Act_18:27. The brethren—i.e., of Ephesus—wrote exhorting the disciples in Achaia to receive him.—Better, the brethren (at Ephesus) encouraged (him) and wrote to the (Corinthian) disciples to receive him. Holtzmann finds the right explanation in the old reading of Codex D: “But some Corinthians residing in Ephesus who had heard Apollos requested him to cross with them to their native city; and the Ephesians consenting to this proposal, wrote to the disciples in Corinth to receive him.”

Act_18:28. Helped them much which had believed through grace.—According to another translation, helped much through grace them who had believed (see “Hints”). And that publicly might be connected with the participle following, as thus: publicly showing, or in public showing—i.e., in their synagogues as distinguished from their private homes.

HOMILETICAL ANALYSIS.—Act_18:23-28

Paul’s Departure from Antioch; or, the Commencement of the Third Missionary Journey

I. On the way for Ephesus.—

1. The time of starting. After Paul had spent some time, obviously not long, in Antioch; either because of his impatience to be at his chosen lifework, carrying the gospel into regions beyond, or because he desired to get back as soon as possible to Ephesus, or because the unpleasant encounter with Peter (Gal_2:11-14), which most critics insert here, rendered it desirable for him to quit Antioch. It was now about the end of 54 A.D., or the beginning of 55 A.D.

2. The line of travel. Through the country of Galatia and Phrygia (see on Act_16:6). Probably passing north from Antioch through the Cilician Gates, visiting Tarsus on the way, and calling in upon the Churches of Lycaonia, Pisidia, and Pamphylia, though these are not mentioned. At any rate, he seems to have entered Galatia first and borne down on Ephesus through Phrygia.

3. The business of the journey. “Strengthening” or “establishing all the disciples,” confirming the Churches and exhorting the believers (compare Act_14:22; Act_15:32), perhaps also counselling them to “remember the poor,” and instructing them how to lift contributions for this purpose (1Co_16:1-2).

4. The names of his companions. Not stated. But obviously Silas did not attend him on this occasion—possibly having stayed behind in Jerusalem, from which he had first started out with Barnabas (Act_15:22), and where he originally held a leading place among the brethren; or having been left behind by Paul at Corinth (see Act_18:18). Whether Timothy accompanied him at the outset is not clear, though on reaching Ephesus the two are again together (Act_19:22). In Ephesus also Erastus, the chamberlain of Corinth (Rom_16:23), shows at his side (Act_19:22), having probably joined the apostle in that city. Probably also Titus, though not named in the Acts, travelled with Paul on this third missionary tour (see 2Co_8:6; 2Co_8:16-24).

II. What occurred at Ephesus in the meanwhile.—

1. The arrival of a distinguished stranger.

(1) His name. Apollos, an abbreviation of Apollonius,

(2) His nationality. A Jew.

(3) His birthplace. Alexandria in Egypt, “the emporium of Greek commerce from the time of its foundation, where, since the earliest Ptolemies, literature, philosophy, and criticism had never ceased to excite the most intellectual activity; where the Septuagint translation of the Scripture had been made, and where a Jewish temple and ceremonial worship had been established in rivalry to that in Jerusalem” (Conybeare and Howson, The Life and Epistles of St. Paul, i. 36). (See “Critical Remarks.”)

(4) His reputation. A learned or eloquent man, especially in the Scriptures, in the understanding and exposition of which he was mighty. He had “probably been well trained in the rhetorical schools on the banks of the Nile” (Conybeare and Howson, ii. 7).

(5) His knowledge. He was “instructed or taught by word of mouth in the way of the Lord,” perhaps by one of John’s disciples, or by John himself, whose ministry he may have attended. He knew the things of the Lord or concerning Jesus—i.e., from the standpoint of John, whose baptism alone he had received. That he was not acquainted with the later facts of our Lord’s history—as, e.g., His death and resurrection, with all the doctrinal significance these contained—seems hinted in the narrative, which, however, may admit of his acquaintance with the person and work of Jesus as taught by John.

(6) His piety. He was fèrvent in spirit (compare Rom_12:11); of a glowing religious disposition and ardent zeal in promoting the spread of the gospel as understood by him.

(7) His activity. He taught carefully, and began to speak boldly in the synagogue.

2. His meeting with Priscilla and Aquila.

(1) The place where this occurred was most likely the synagogue. “When Priscilla and Aquila heard him.”

(2) The impression made upon Priscilla and Aquila by his eloquent Scripture expositions was that he sincerely believed in the Messiah whom John had proclaimed, but had not a perfect knowledge of the facts of Christ’s history or an accurate understanding of the plan of salvation which was grounded on them.

(3) Accordingly they undertook to expound, and in point of fact did expound to him, the way of God more carefully. Whether Priscilla and Aquila had first learnt the story of the Cross in Rome from Pentecostal pilgrims, or in Ephesus from Paul, cannot be decided (see on Act_18:3), neither can it be ascertained whether Apollos had been baptised by John or his disciples, or whether, if he had been, he was a second time baptised. The incident in Act_19:1-7 would suggest rebaptism in the name of Christ if that ordinance had previously been administered to him.

3. His departure from the city. After learning the way of God more accurately he conceived the design of crossing over into Achaia.

(1) His reasons for doing so may have been “a delicate reserve which prevented him from coming forward again in Ephesus, where he had already appeared with such unripe and defective knowledge” (Lechler), or a desire from what he heard of the Corinthian Church from Priscilla and Aquila to labour there, or both.

(2) His way was smoothed for him by the brethren at Ephesus, who, willing to part with their eloquent teacher for the good of Corinth, encouraged him (not exhorted the Corinthians), and gave him to the Church there “letters of commendation” (2Co_3:1).

(3) His resolution was providentially stamped as right by the success which attended his ministry in Achaia, which was both helpful to them who had believed through grace, and effective in defending the truth against the Jews, whom “he powerfully confuted and that publicly, showing by the Scriptures that Jesus was Christ.”

Learn.—

1. That an imperfectly enlightened Christian may be instrumental in doing much good.

2. That persons of eminent parts may be greatly helped in the religious life by individuals of obscure position and slender gifts.

3. That private Christians may sometimes do the work of theological colleges and ecclesiastical boards.

4. That ministers of eminent gifts, grace being equal, may be expected to do better service in the Church than ministers of lesser endowments.

5. That Christian Churches should diligently seek out and train those among them who appear best fitted for the ministry.

HINTS AND SUGGESTIONS

Act_18:24. Apollos: a Model Preacher.

I. Eloquent in speech.

II. Mighty in the Scriptures (Act_18:24).

III. Fervent in spirit (Act_18:25).

IV. Courageous in heart (Act_18:26).

V. Humble in mind (Act_18:26).

VI. Unwearied in service (Act_18:27).

VII. Powerful in reasoning (Act_18:28).

Act_18:25. The Way of the Lord.

I. A Divine way. The same as the way of God. The two expressions imply the doctrine of Christ’s divinity.

II. A Prophetic way. Foreannounced by prophets and teachers of the Old Dispensation. The Messianic element in Old Testament prophecy.

III. A Scriptural way. The value of Old Testament Scripture as a testimony to Christ. The Old Testament the basis and support of the New.

Act_18:26. Growth in Christian Knowledge.

I. Necessary for all, even for the gifted (Act_18:24).

II. Attainable by humble desire of learning (Act_18:26).

III. Fruitful, by blessed working for God (Act_18:27-28).

Act_18:27. All of Grace.

I. The faith of the Christian believer (compare Eph_2:8).

II. The success of the Christian minister (compare 1Co_3:7).

Act_18:24-28. The Biography of Apollos.

I. The details of his early history.—

1. By descent a Jew. The honour and privilege of having been descended from Abraham (Joh_8:39; Rom_3:1; Rom_9:4-5).

2. By birth an Alexandrian. An additional privilege to be born in a great centre of light and civilisation. How much more to be cradled in a Christian land!

3. By talent an eloquent or learned man. Neither possible without a combination of remarkable powers, clearness of perception, retentiveness of memory, readiness of reproduction, quickness of emotion.

4. By religion a half Christian. Distinguished at this stage by three things:

(1) his large acquaintance with Scripture;

(2) his position as a disciple of John; and

(3) his activity as a preacher.

II. The story of his conversion to Christianity.—

1. How providentially it was brought about. By meeting with Aquila and Priscilla who, on their way to Pontus probably, had stayed at Ephesus. So the hand of God is in every man’s conversion, though not always as plainly seen.

2. How humbly it was brought about. By no special manifestation of Christ, such as Paul enjoyed. By no angel ministers like those who were commissioned to lead the Eunuch and Cornelius into the light. Not even by an apostle like Paul or by an evangelist like Philip. But by two private and comparatively obscure Christians, named Aquila and Priscilla.

3. How quietly it was brought about. No vulgar noise or sensational appeals. Simply quiet teaching. Imparting the truth and allowing it to do its own work.

III. His subsequent career as a Christian preacher.—

1. He began with his own people. As Christ commanded His disciples to begin at Jerusalem (Luk_24:47); and as Andrew first found his own brother (Joh_1:41).

2. He passed over into Europe. Visited the Churches in Achaia, and specially that of Corinth, where he laboured in the house of Justus among the people Paul had gathered—and laboured so successfully that a party rallied round him as if he had been a rival of the apostle (1Co_1:12), which he was not. Nor was Paul ever jealous of him, since he was afterwards in Paul’s company when the First Epistle to the Corinthians was written (1Co_16:12).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SECTION IV

THE THIRD MISSIONARY JOURNEY OF THE APOSTLE PAUL: TO ASIA MINOR, MACEDONIA, AND GREECE; HIS RETURN TO JERUSALEM

Act_18:23 to Act_21:16

A.—first part of this journey: the labors and experiences of the apostle in asia minor, specially at ephesus

Act_18:23 to Act_19:41

§ I. Commencement of the journey, and visit to the churches in the interior of Asia Minor

Act_18:23

23And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order [travelled in succession through the Galatian territory and Phrygia], strengthening all the disciples.

§ II. Intermediate narrative concerning Apollos, and his labors in Ephesus and Corinth

Act_18:24-28

24And [But] a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. 25This 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 [diligently concerning Jesus17], knowing only the baptism of John. 26And he [this man, οὑτός, (as in Act_18:25)] began to speak boldly in the synagogue: whom when Aquila and Priscilla18 had heard, they [synagogue. But A. and P. having heard him] took him unto them, and expounded [explained] unto him the way of God19 more perfectly [thoroughly]. 27And when he was disposed [But as he wished] to pass into Achaia, the brethren wrote, exhorting the disciples to [the brethren encouraged him (to go), and wrote to the disciples that they should] receive him: who, when he was come, helped them much which had believed through grace [greatly helped, through grace, them who had believed]: 28For he mightily convinced the Jews, and that publicly [For he publicly convinced the Jews with power], shewing by [means of] the Scriptures that Jesus was Christ20 [that Jesus is the Christ].

EXEGETICAL AND CRITICAL

Act_18:23. He departed.—[“A chapter might conveniently have been begun here, at the opening of Paul’s third foreign mission.” (Alex.).—Tr.]. This third missionary journey (about A. D. 54 or 55), was, precisely like the second, at first directed only to congregations which had already been formed. It will be noticed that Galatia and Phrygia alone are named, and that no mention is made of Pisidia, Pamphylia, and Lycaonia. It cannot now be determined whether the names of these provinces are omitted, simply for the sake of brevity, or whether Paul at this time really visited those congregations only which had been established during his second journey in Galatia and Phrygia. [“Καθεξῆς implies—taking the churches in order—as they lay in his route” (Alf.); this is also the view of Alex. and Hack.; but the position of the word in the sentence rather seems to imply that Paul went first to Galatia, and afterwards to Phrygia.—Tr.].—The names of those who accompanied him, are not stated here, but we learn from Act_19:22, that Timotheus and Erastus must have travelled with him.

Act_18:24. a. And a certain Jew.—Before Luke mentions the arrival of Paul at Ephesus, and describes his labors in that city, he introduces the present narrative concerning Apollos. Baumgarten suggests that its interest and importance are due to the circumstance that Apollos had become the substitute and representative of Paul in Corinth. But the place which this episode occupies, rather indicates that Luke’s attention was directed to Ephesus, and that he described the appearance of Apollos in that city, as it occurred not long before the arrival of the Apostle himself.

b. Apollos is an abbreviation of Ἀπολλώνιος, which is, indeed, the reading found in Cod. Cantabrig. [or Bezæ, marked D.—Tr.]. He was a native of Alexandria, and a Jew by birth and education. [“Alexandria was the great seat of the Hellenistic language, learning, and philosophy (see Act_6:9). A large number of Jews had been planted there by its founder, Alexander the Great. The celebrated LXX. version of the Old Test. was made there under the Ptolemies... 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.” (Alf.).—Tr.]. He was an eloquent man (λόγιος means both learned and eloquent; as the main fact, however, viz., that he was learned in the Scriptures, is specially mentioned, the word is to be here taken in the latter sense). As his knowledge of the Scriptures is represented as having been very great (δυνατὸς ἐν τ. γρ., i.e., it constituted his strength), it is quite probable that, as an Alexandrian, he was indebted both for his skill in the interpretation of the Old Testament, and for his eloquence, to the school of Philo.

Act_18:25-26. This man was instructed.—With regard to the Christian knowledge of Apollos, Luke describes him as a man acquainted, to a certain extent, with the way of the Lord, that is, with the divine plan of salvation, or the divine purpose to enlighten and redeem Israel, and, indeed, all mankind, through the Messiah (κύριος cannot here refer to Jesus of Nazareth, but must be understood of God the Father.) Still, he needed more precise explanations and instructions respecting the way of God, Act_18:26. His deficiency is thus described by Luke: ἐπιστ. μόνον τὸ β. I. The word ἐπίστασθαι does not here literally mean: expertum esse (Grotius), but, in accordance with the ordinary usus loquendi: to know, to know objectively, and so thoroughly as to be qualified to teach. It is, at the same time, to be understood, for obvious reasons, that Apollos had received merely the baptism of John; and he had, perhaps, been instructed by some of the disciples of John. He had, accordingly, not yet been baptized in the name of Jesus, and, in connection with this circumstance, without doubt, lacked the knowledge both of the crucified and risen Redeemer, and of the gift of the Holy Ghost. [Comp. Act_19:2. Alford says: “He knew and taught accurately the facts respecting Jesus, but of the consequences of that which he taught, of all which may be summed up in the doctrine of Christian baptism, he had no idea.”—Tr.]. Notwithstanding all these deficiencies, the man was filled with a glowing zeal and an enthusiasm which prompted him to make every sacrifice, and constrained him to speak (ζέων). Hence he spake and taught (ἐλάλει, referring to conversations and private intercourse; ἐδίδασκε, to formal didactic discourses) concerning Jesus with accuracy (ἀκριβῶς may mean: exacta cura et diligentia, but it may also mean: exacte; the former in a subjective, the latter, in an objective sense [the former referring to the subject or person, the latter, to the object—the matter.—Tr.]. But as ἀκριβῶς cannot be taken in a different sense from that of ἀκριβέστερον in the following verse, the objective sense claims the preference, although the accuracy cannot have been absolute, but only relative or limited. It was in this manner that Apollos spake and taught concerning Jesus; he even began to speak in the synagogue, and, indeed, with boldness. Then Aquila and Priscilla, who had heard him speak, faithfully exerted themselves in his behalf; they perceived alike these favorable traits, which were so full of promise, and also the deficiencies which still remained. These wants they endeavored to supply by imparting to him a more thorough, complete, and profound knowledge (ἀκριβέστερον ἐξέθ.) of the way of God. It was obviously one of their objects to convey to him a more thorough knowledge of the Person and the Work of Jesus Christ.

Act_18:27-28. a. And when he was disposed [But as he wished] to pass into Achaia.—This wish which Apollos entertained, after he had made further progress in knowledge by means of those private instructions, may have been prompted by two considerations. A feeling of delicacy may have restrained him, after receving such large accessions of knowledge, from presenting himself again in public as a teacher, in the same spot, in which his previous teaching had been, in various respects, marked by crudeness and deficiencies. It is, further, possible that the information which Aquila and his wife had communicated to him, respecting the congregation in Corinth, may have directed his attention to that city. We learn, indeed, from Act_19:1, that he proceeded to that place, although in the present passage the name of the entire province, Achaia, is introduced, of which Corinth was the political capital. Προτρεψάμενοι is referred by Meyer, after the example of Luther and others [e. g., Engl. version; de Wette, Alf.; Hackett,], to the μαθηταί in Achaia, i.e., wrote, exhorting them. This is incorrect, as προτρεψ. precedes ἔγραψαν; the former word refers to Apollos himself [as its object], and means: ad cursum incitare, instigare, ut progrediatur, [i.e., they exhorted or encouraged Apollos.—Tr.]. This is the interpretation of Chrysostom, and has been adopted by Erasmus, Grotius, Bengel [Calvin, Howson (Conyb. and H. II. 8), and, apparently, J. A. Alexander.—Tr.]. There is no ground for maintaining [with Meyer and others] that αὐτόν should, in that case, have been inserted, since that word is obviously to be understood as indicating the object.—The letter addressed by the Christians of Ephesus to those of Corinth, was the first (Christian) letter of commendation (ἐπιστολὴ συστατική), [and is, possibly, alluded to in 2Co_3:1. (Hackett).—Tr.]

b. When he (Apollos) was come, he afforded efficient aid to the converts at Corinth (συμβάλλομαί τινι frequently occurs in classic writers in the sense: prosum, adjuvo.). Λιὰ τ. χάριτος, as a more definite specification, belongs to συνεβ πολύ [so Calvin, Bengel, Grotius, Kuinoel, Olsh., Meyer.—Tr.], and not to πεπιστ. as de Wette [followed by Alf.; Howson; Hackett, and, apparently, J. A. Alex.—Tr.] understands it. For Luke’s attention is here directed to Apollos and his labors, not to the Corinthian Christians; the sense of διὰ τ. χάριτος, then, is: for the aid which those Christians received from Apollos, they were indebted to the grace of God, which was with him. The fact stated in Act_18:28, is introduced by γάρ, and is intended to furnish the evidence of that gracious influence which strengthened Apollos: he refuted the arguments of the Jews with great power, and with entire success (εὐτόνως, intentis omnibus virium nervis). The words διακατηλέγχετο (middle voice) τ. Ἰουδ. is to be thus understood: the evidence which he furnished of his assertion, in opposition to the Jews, was complete and decisive [“he argued them down.” (Alf.).—Tr.]. The word δημοσίᾳ [the antithesis of which (Xen. Hiero. 11. 9) is ἰδίᾳ. (Meyer).—Tr.] is, probably, not to be taken in a restricted sense, as if the synagogue alone had been the scene of the conflict; at least, other terms are employed in such cases, e. g., Act_18:26; Act_19:8 : it rather seems to refer to scenes occurring in public places. The statement here made respecting the nature and character of the labors of Apollos, fully agrees with the remarks of Paul himself in 1 Cor. Acts 1–ch. 4. Paul had planted, Apollos watered; the latter had not laid the foundation, but he built thereon (1Co_3:6; 1Co_3:10), that is, forwarded the work which had already been commenced.

DOCTRINAL AND ETHICAL

1. Although the knowledge which Apollos possessed, was still defective and incomplete, he labored and taught with comparative thoroughness and success. He was fitted for this work, partly by his natural gifts and his education in a pre-Christian school (probably that of Philo), and, partly, by his knowledge of the Scriptures of the Old Testament, combined with a knowledge concerning Jesus which was, at the time, of a somewhat limited extent. But it is his glowing zeal which specially claims consideration; it impelled him to teach and to labor.—Even a light that is dim, is, nevertheless, a light; and he who faithfully applies a few talents that are intrusted to his care, shall receive more. The heart that is sincerely and earnestly devoted to the cause of truth, may not indeed bear in itself the full and sacred fire of the Spirit who proceeds from the Father and the Son, but it is at least capable of being ultimately guided into all truth [Joh_16:13]. There is a difference between him who, as a beginner, and from the necessity of the case, holds a low rank, and him, who, by his own fault, recedes from Christ.

2. It is an instructive circumstance that a man like Apollos, who became so important and influential in the apostolical age, should have in fact been prepared for his office as a teacher by Aquila and Priscilla—a plain married pair—and have been indebted to them for his thorough knowledge of the positive truths of Christianity. Those two persons formed an accurate judgment of his personal character, and of the rich fruits which his gifts, when rightly applied, would produce, but they also perceived at once the points in which his knowledge was defective. They were the persons who initiated him more completely into a knowledge of Christian truth, although he was unquestionably superior to them in intellectual power and in learning. They afforded him their aid when he proceeded to Corinth, and contributed their share in assigning to an important post a man who was precisely fitted for it. Thus two persons here present themselves, who belong to the laity, one of whom, moreover, is a woman, of devout sentiments, possessing a full and practical knowledge of Christian truth; and they perform a work, which, according to our long established usages, belongs to theological seminaries and ecclesiastical authorities. The whole fact is itself an evidence of the common priesthood of believers in the apostolic age. It also illustrates in a striking manner the relation between causes and effects in the kingdom of Christ. The apostle Paul had become connected by certain ties with Aquila and his wife in Corinth, and had probably been the instrument of their conversion. After having had further intercourse with him, and, undoubtedly, after having obviously grown in grace, they accompanied him to Ephesus. Here they became acquainted with Apollos, took a deep interest in him, and imparted to him a more complete knowledge of Christian truth. And now, Apollos, after being thus prepared by these two persons, who were the apostle’s friends, proceeded to Corinth, and there entered the apostle’s field of labor. Thus the streams of divine grace widely diffuse themselves, and the blessings which they impart to one individual, extend their benign influence to others. The seed is carried in different directions, and the evidences of its vitality and productive power, are apparent in many spots, but the hand of the Lord of the church controls every movement and every result.

3. If Apollos greatly promoted the internal growth of the Christians at Corinith, Act_18:27, the whole was a gift of grace [see Exeg. note, Act_18:27-28, b.—Tr.]. Whenever men obtain positive advantages and the blessing of God, these are to be ascribed, not to the natural abilities of any individual, not to the school in which he was trained, not to the persons who communicated to him a thorough knowledge of Christian truth, not to his own enthusiasm, and his own personal zeal, but to the operations of the grace of God. Neither he that planteth, nor he that watereth, is anything, but God that giveth the increase. [1Co_3:7].

HOMILETICAL AND PRACTICAL

Act_18:23. Went over … Galatia … strengthening all the disciples.—There are many whose whole attention is absorbed in the work of awakening men. But when they neglect that of strengthening and establishing awakened persons, or pay no further attention to the latter, and do not fan the spark when conversion begins, all their work and labor are totally in vain. (Ap. Past.).

Act_18:24-26. Apollos.—He furnishes a very beautiful illustration of the combination of the gifts of nature and those of grace, in a teacher. I. He was eloquent, by a natural gift, Act_18:24; II. Mighty in the Scriptures—to which circumstance his natural eloquence owed its power and value; III. Instructed in the way of the Lord, Act_18:25—having advanced from a mere acquaintance with the letter of the Scriptures, to a Christian knowledge of God’s plan of salvation, although that knowledge was at first imperfect; IV. Fervent in the spirit—filled with a noble zeal in employing the knowledge which he had acquired, by laboring for the extension of the kingdom of God; V. In possession of an admirable quality, rarely found in combination with so many gifts, namely, docility—he earnestly desired to be conducted by Aquila and Priscilla—two plain, practical Christians—to a more profound acquaintance with Christianity.—Apollos, a model as a Christian teacher: the teacher should be, I. Learned—in human art and science, but, specially, in the Scriptures; II. Apt to teach [1Ti_3:2]—a quality which is not identical with natural eloquence, but, preëminently, depends on the presence of holy zeal and love (“fervent in the spirit”); III. Willing to learn—so that he may continually advance in knowledge, not only by his own personal studies, but also by the lessons which, in an humble spirit, he receives from Christians who are endowed with spiritual life.—An eloquent man.—Eloquence is a noble gift of God, when it is properly employed, whether in ecclesiastical or in secular affairs; but when it is abused, it is like a sword in the hand of a madman. (Starke).—Mighty in the Scriptures.—It is not the mere knowledge of the literal sense of the Scriptures, but a blessed experience of the power of divine truth in the heart, by which a teacher becomes mighty in the Scriptures. (Ap. Past.).—Instructed in the way of the Lord; every Christian should be so instructed, especially the teacher; otherwise, he is a blind leader of the blind. (Starke).—Being fervent in the spirit, he spake.—When the teacher’s own heart is filled with the love of Jesus, and burns with the fire of the Holy Ghost, the flame extends, and enkindles the hearts of others. (Ap. Past.).—But it is very sad when the fire expires with the hour, and zeal is laid aside with the manuscript; in such a case, the preacher is a lifeless stock, receiving neither spirit nor power from Christ. (Starke).—Knowing only the baptism of John.—At different periods, in the history of the Christian Church, particularly when a new and important advance was to be made, or a new development of the kingdom of God was approaching, teachers have arisen who have, not unaptly, been compared with John the Baptist. They were appointed to direct the attention of men to new events which were at hand, and to a new life, in comparison with which the present state was that of death. But such a new order of things, they were not of themselves competent to establish. They stood at the door of the new ecclesiastical era of the Church, and the bright light which they diffused, enabled their disciples to see the entrance, but they were not able to conduct the latter into the interior. It was necessary that these disciples should look beyond their teachers, and fix their eyes on Him who is the sole and true Teacher. An illustration is furnished in the case of the distinguished Schleiermacher. (Williger).—Aquila and Priscilla …took him … more perfectly.—He who truly knows Jesus, is competent to give scriptural instruction even to the most learned man. (Ap. Past.).—It is a sign of an humble spirit, when a man, however learned he may be, is willing to learn still more from another, although it should be from a plain mechanic. (Starke).—Paul’s first Epistle to the Corinthians shows that the believers at Corinth were “much helped” by Apollos. “Whether Paul, or Apollos…all are yours.” (1Co_3:22). In such terms the apostle, who was a stranger to envy, expressed the joy with which he surveyed the noble gift of Apollos, who coöperated with him in conducting this beloved congregation in the way of salvation.

Act_18:27. Helped them much which had believed through grace.—With all his noble gifts and his ability, it was only through grace that he helped them [see Exeg. note on Act_18:27-28, b. Tr.]. It is solely by grace that the word produces fruit and imparts spiritual life. (Ap. Past.).

Act_18:28. Convinced the Jews, and that publicly, shewing by the Scriptures.—In the schools of science, a mathematical demonstration is regarded as the most convincing of all; in the church of God, no demonstration is more worthy of confidence than one that is taken from the Holy Scriptures. (Starke).—Apollos, an illustration of the truth, that learning and mental culture may greatly promote the interests of the kingdom of God. (Lisco).—The circumstances under which a high degree of mental culture can render services to the kingdom of God: I. When true faith constitutes its foundation, Act_18:25; II. When it closes no avenue to additional light, Act_18:26; III. When it is judiciously exhibited, Act_18:27-28. (id.).—On growth in Christian knowledge: I. It is necessary in the case of every one, even though he already possesses rich gifts, Act_18:24; II. It is regularly maintained, in the case of the humble and docile, Act_18:26; III. It results in rich fruits—in blessed acts which extend the kingdom of God, Act_18:27-28.—Apollos in Alexandria (Act_18:24), and Apollos in Ephesus (Act_18:26); or, The high school of secular learning, and the humble school of religious experience: I. The knowledge acquired in the former; II. The knowledge acquired in the latter alone.—The blessed progress which Apollos made; or, ‘Whosoever hath, to him shall be given, and he shall have more abundance’ [Mat_13:12]: I. What did Apollos possess? Not only (a) a noble talent—natural gifts, Act_18:24, but also (b) an honest zeal in employing that talent—by learning, and by teaching, Act_18:26; II. What was given to him, so that he had more abundance ? (a) To his knowledge was added the full light of the knowledge of Jesus Christ, Act_18:26; (b) to his labors was added the omnipotent power of divine grace, Act_18:27-28.—Paul and Apollos, two different, and yet two blessed instruments of the Lord; I. The material of which, II. The manner in which, III. The purpose for which, the Lord prepared these two instruments.

Footnotes:

[17]Act_18:25. The reading Ἰησοῦ is sustained by the oldest manuscripts [A. B. D. E. and Cod. Sin.], as well as by a number of minuscules and versions [Vulg. etc.]: whereas only the two later manuscripts, G. and H., exhibit τοῦ κυρίου [of text. rec.]. The change was made by those who supposed that the reading Ἰησοῦ was inconsistent with the fact stated in the clause: ἐπιστάμενος--- ̓Iωάννου. [See Exeg. note; Lach., Tisch., and Alf. read Ἰησοῦ.—Tr.]

[18]Act_18:26. a. The transposition ΙΙρ. καὶ Aκ., is sustained by only some of the authorities, whereas this order, which is found in Act_18:18, is there sustained by all the authorities; the same order here, Act_18:26, seems to have been copied from Act_18:18. [The text. rec. reads Α. καὶ II., with D. G. H.; but A. B. E., with Cod. Sin. and Vulg. transpose the names, and this order, viz., II καὶ A. is therefore adopted by Lach., Tisch., and Alf. Meyer receives the order of text. rec., and, with Lechler, believes that it was altered by copyists to suit Act_18:18.—Tr.]

[19]Act_18:26. b. [τοῦ θέοῦ is inserted before ὁδόν in text. rec. from G. H. Lachmann reads, with A. B., τὴν ὁδόν τοῦ θεοῦ.—E. exhibits τ. ὁδ. τ.κυρὶου, as in Act_18:25, and so Vulg. (Domini, in the printed copies; Dei, in Cod. Amiatinus.). On account of these variations, Tisch., Born., and Alf., with whom de Wette concurs, prefer the simple reading τὴν ὁδόν, but are, sustained only by D. Meyer prefers Lachmann’s reading, which, as it now appears, is found also in Cod. Sin.—Tr.]

[20]Act_18:28. [For was Christ (Tynd., Cranmer., Geneva), the margin of the Engl. Bible proposes: is the Christ. The original is: εἶναι τὸν Xρισιὸν Ἰησοῦν; comp. notes 5 and 6, appended to Act_18:1-17, text.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Section 5. (Act 18:23-28; Act 19:1-41; Act 20:1-38.)

The Assembly with God, and its responsibility.

We are now come to the last labors of the apostle among the Gentiles in liberty, with the constraint of Christ’s love alone upon him; -so far, at least, as the Spirit has been pleased to declare them to us. His testimony did not, of course, end here, and through his bonds might acquire a character and power it could not else have. That God was over all, and in all for blessing, needs no demonstration; but this testimony in bonds has another character than that we have been considering. If the apostle were set free afterwards, and made his wished for journey into Spain, we have no account of it; nor is the account that is here given incomplete: it is sufficient for the purpose of the Spirit who has given it, which is not a biography of Paul or any other. The narrative before us has evidently quite another design than this: it is the history of the founding of the Church as the company of the saved, whether Jews or Gentiles, brought out from the Jewish house of bondage and given to enjoy the liberty of grace. Hence we shall find, according to the manner of Scripture elsewhere, that this last portion of the ministration of the mystery will be (whatever else may be in it) very much of the nature of a review and summary of its leading features -not of doctrine but of history -while carrying us on also beyond to the future so full of responsibility and peril, of a divine testimony once more committed to man, whose course has been hitherto little but continued failure. The fact that there would be this is not shirked for a moment, but clearly announced. There would be again the display of sad, mysterious wreckage of all that man could wreck; although God’s purposes could not but go on to completion. The epistles, as we know, develop this failure fully.

Along with this, as is natural, there is yet a manifestation of the power of God as connected with this testimony, -a power supreme over all the power of the enemy: the failure is not from any failure in this respect, whatever may be the conflict, -a conflict of which the epistle to Ephesus, the assembly mainly before us in all this part, warns us, and of the conditions of it.

Ephesus is indeed the representative assembly everywhere in the New Testament. In the epistle we find the full doctrine of the Church committed to it, not as in those to the Corinthians, as a communion of saints on earth, but in its heavenly character. In Revelation it comes before us in the first place as a. vessel of testimony upon the earth. The two epistles exhibit it in contrasted spiritual condition: the first as faithful in Christ; the second as threatened with withdrawal of the candlestick, except it repent. We need not wonder to find this representative character attaching to it in the history also. We see it in its first freshness, and with its endowment of power; but with its responsibility also, and the sad prophecy of what would follow the removal of the apostle from the midst; when grievous wolves would be successors to so true a shepherd, and from among themselves would men arise speaking perverse things, to draw away the disciples after them.

This, then, is the Deuteronomy of the Acts, with which the history of the "dispensation of the mystery" concludes, so far as active labors are concerned of him to whom it was first committed. The last division of the book has a character of its own which we must consider elsewhere.

1. That which characterizes the whole account of Ephesus as we have it here is the uniqueness of power manifested. It is at the very seat of the enemy’s power, as seen in the notorious idolatry there, the worship of Artemis or Diana, in her image that fell down from heaven, as well as in the demon-possessions, sorcery and magic that abounded there. Even on this account must the power of God be put forth in a decisive way. Special miracles are wrought by the hands of Paul; and the very demons themselves become unwilling witnesses, in the mastery shown over all pretenders to that to which where real they must needs be subject.

(1) The sources of this power are also carefully put before us. In Apollos we see the knowledge of Christ in its effect; in the other disciples of John the witness of the Spirit characteristic of Christianity. Here plainly is the secret of the whole matter, -the supreme Name, and He who is come to glorify the absent Lord. Iii the case of Apollos the Spirit is not mentioned; yet is He freely working in a testimony not confined to Paul, and glorifying therefore the more, Paul’s blessed Master.

(a) First, however, we are shown Paul himself starting fresh from Antioch, in the energy of a love which, caring for all, carries him once more over ground he had visited on his second journey; taking it up now in an orderly manner, so as to overlook none of those who had then been brought to Christ, of whom (in Galatia at least), there were many, and, at present, earnest disciples. Of Phrygia we know nothing except that it had been visited throughout; but the implication is that there also there were many; for whom now he was caring rather than raising up new assemblies.

Meanwhile we hear of a notable arrival at Ephesus in the person of an Alexandrian Jew, from a place well-known already in connection with Philo and his allegorization of the Scriptures, by and by to be more noted for the similar, though Christian, school of Origen. But if Philo were his master, Apollos had been led on beyond him by the voice of Israel’s preacher of repentance and of Jesus also, as far as proclaimed by him. He knew no further, doctrinally, whatever he may have known as to the facts of His death and resurrection. The Christian gospel was to him unknown.

Yet what he knew he was zealous in making known, and with a wealth of proof from the Old Testament. Thus he began to speak boldly in the synagogue, -a remarkable case of faith manifesting itself amid many hindrances. How much perplexity for a man with but Jewish hopes, Messiah come and Israel not being gathered! a message broken off, without completion! When we remember John’s own questioning from Herod’s prison, how striking it is to find so long after a disciple of John with faith in the Messiah he had announced, who yet might seem to have disappeared without the accomplishment of what He came for! But his heart carried his faith through all these difficulties; and the voice that spoke at Ephesus did not falter in spite of all.

We can understand then the joy of heart in one so loyal to the truth when Aquila and Priscilla took him to them, and made known to him the truth which both removed his difficulties and perfected with more glorious hopes that which already so possessed his soul. Doubtless it brought for a time his testimony at Ephesus to a close, while the former teacher became once more a learner at the feet of Him whom his faith amid whatever obscurity had yet recognized and confessed; and it is no wonder if the large Christian assembly at Corinth abounding in gift and in such near connection with the commercial centre of Asia, attracted the eager disciple. There at any rate he soon desired to be, where his eagerness and boldness rapidly made him a leader and helper of those who were in Christ before him. Publicly and completely he confuted the unbelieving Jews, proving from the Scriptures that Jesus was the Christ.

The part taken by Priscilla, a woman, in this instruction given to Apollo; noted as it naturally has been and rightly, still deserves emphatic recognition. Did she go beyond her place? and does the prohibition of a woman’s teaching by that Paul, one of whose company she had so long been, rebuke her conduct on this occasion? Nay, Paul it is who in naming these two whom he so highly valued, both in the comparatively early epistle to Rome, and in the later one to Timothy, puts Priscilla before Aquila. We may be sure that neither did she go beyond the place that God had given her, nor did the apostle mean to seal the lips of believing women, so that they should not help others with the truth they have received. On the contrary, the communication of that which one has received is as much the obligation of a woman as of a man. The knowledge of the truth is one of those various gifts of God which, according to the apostle’s exhortation (1Pe 4:10), brings under the responsibility of ministering it. Nay, if the heart be right with God, it must be so: the full spring must needs overflow; out of the abundance of the heart the mouth must speak.

This does not constitute teaching in the forbidden sense, even where, as in this case, there is a distinct purpose to set forth the way of the Lord. It by no means necessarily involves the authority, publicity or place of the teacher, which few men have, whom no one would think of depriving of their undoubted right to speak of Christ to the utmost of their ability. Without being an evangelist, one may evangelize; and so, without being or claiming to be a teacher, one may set forth the truth as God has enabled to apprehend it; thus a woman also without getting out of the place which the Creator has given to the woman.

We shall find the suited place to speak fully of this elsewhere; and what one would rather press here, and what needs much to be pressed, is the example of this noble woman in seeking to make another partake in that which had filled her own soul with peace and happiness. How largely is it true of men even, and much more of women, that the idea of having no responsibility in the matter of instructing others becomes an excuse for little regard to be instructed themselves, in any full and accurate way, in truths which are for all, and for one as much as another! It is conceded that it would be a shame for the teacher not to be taught; but they are not teachers; therefore they need not be accurately taught! But really it cannot be maintained that fulness or accuracy should be required of the teacher, if it is little matter in regard to those taught by him. As a teacher, what can one want which he does not need to teach? Have not all Christians need of all Christian truth? Alas, it is carelessness of heart that pleads so, whether in man or woman; and thus it is that, when Satan would bring in falsehood under some plausible disguise, the mass of Christians themselves are so slow to recognize it, if they recognize it at all; thus it is that, with all our vaunting of an open Bible, the Bible is yet but little really open to us! With all its fulness fur us, it is as to practical possession but a thing of shreds and tatters! And again, if uneducated teachers make uneducated disciples, the converse is also true, and unteachable disciples soon and of necessity make unskilled teachers. Why should they be skilled in that which their hearers have no heart to learn? And thus the wheel turns along a sharp decline!

(b) The case of Apollos is followed -and surely with meaning in the connection -by that of other disciples of John; but who plainly were not companions, still less equals of Apollos. By the latter Jesus was known, however imperfectly, but the twelve soon after found by the apostle have to learn the testimony which John bore to Jesus. Of the coming of the Spirit they have, of course, not heard; and that is the purport of their answer to the question put: they do not speak of the existence of the Spirit, but of His being on earth, -of the baptism of the Spirit being an actual accomplishment. But this with Jews, from Pentecost and on, had followed their baptism to the Name of Jesus; Paul therefore asks to what then they had been baptized; and Jesus being declared to them, they are baptized to His Name. Even then it is only upon the apostle’s hands being laid upon them that the Holy Spirit comes upon them, and they speak with tongues and prophesy. Thus what Peter and John did at Samaria the apostle of the Gentiles does now in regard to Jews. Israel seems to be at a greater distance than formerly from God, and authority is not recognized in Jerusalem, but as connected with one whose testimony Israel will not receive, but who has been sent by the Lord from heaven, with a heavenly testimony which Israel has never had made to them. Power is in the Risen Jesus, and is actualized for men in the Spirit His Witness. The prophesying reminds us of the new intercourse with God, and the tongues of a gospel for the nations round.*

{*This is the only case of re-baptism mentioned in the New Testament, and it is interesting to note the reason. It was because they had only received the baptism of John, unto repentance, and not that which confessed Jesus Christ. Doubtless John’s baptism, as all other, was by immersion, but the stress here is laid not upon the form -important as it is to be obedient in all things -but upon the Name of our Lord Jesus. There is doubtless instruction in this.

This instance also illustrates the indissoluble connection between faith in Christ and sealing with the Spirit, for doubtless they were both sealed individually and baptized corporately by the gift of the Holy Spirit. But there must be faith, and only that, if there is to be sealing. S.R.}

(2) In suited connection with this, we now find separation taking place between the Christian assembly and the unbelieving Jews. The apostle continues his labor in the school of a Greek, Tyrannus. God in absolute sovereignty, in a way which to the Jew might be in disrepute, but which was forced upon Him by their sin, while it was in fact the sovereignty of grace to sinners, is taking His place among the Gentiles. Thence the Word goes freely forth, so that all in Asia hear it, the word of the rejected Lord, -both Jews and Greeks. The position of the assembly is clearly defined, and there is a wide and fruitful testimony.*

{*The name Tyrannus, "a sovereign ruler," seems to emphasize this thought. All things are in God’s hands, and never more so than when the doors are apparently closed. -S.R.}

(3) The power of God is now manifested in an extraordinary manner in connection with Paul, the minister of this new and heavenly grace, so that napkins (or sweat-cloths) and aprons from his skin -both the signs of a toil which sin has necessitated -not only healed disease but expelled demons from the possessed. So has love’s labor wrought through Him who came under the penalty of sin to heal spiritual disease and destroy the power of Satan. So manifest was the power of the Name of Jesus that certain wandering Jews, exorcists, undertook to use it as a charm, to conjure with. Seven sons of a Jewish high-priest, named Sceva (or Skeua, "implement, instrument"?) did this, but with a result for them as unfortunate as unforeseen. "Jesus I know," answered the demon, "and Paul I am acquainted with; but who are ye?" And the demoniac fell upon them, mastered and drove them, naked and wounded, from the house.* Thus a startling witness from another side caused fear to fall upon all who dwelt at Ephesus. The effect was great in the confession and abjuring of their magic arts on the part of numbers who brought and publicly burned their books. "It was precisely in Ephesus that magic, strictly so called, held its seat. It had been originally connected with the worship of Artemis" (Lechler).**

{*It is striking that we have three Jewish sorcerers who came in contact with the gospel -Simon at Samaria, Elymas in Cyprus and these sons of Sceva. Simon professed Christianity, but showed his unregenerate heart by desiring to purchase the power of bestowing the gift of God. He seems to stand for professing Judaism which for gain would take the name of Christ, and then lapse. Bar-Jesus always opposed, yet with a name suggestive of that imitation of truth which is so common. He seems to stand for the whole nation upon whom judicial blindness has fallen. The sons of Sceva would imitate a power to which they were strangers. We cannot help remembering how the "false prophet" in the last days will perform lying wonders, and meet a more awful doom than these. -S.R.

**The magic and curious arts here spoken of cannot but suggest to the thoughtful mind that which finds frequent mention, not only in the Old Testament but the New. It is the habit of the day to speak with contempt of sorcery and witchcraft, as mere chicanery. But Scripture speaks of them as satanic. Without doubt it is part of the enemy’s way to hide his hand, but faith should see with Scripture, nor confine demon possession, sorcery and magic to apostolic times merely. There is no question that they exist now under the forms of spiritism, hypnotism and other "curious arts." -S.R.}

Power, then, characterizes the work in Ephesus; and this, as already said, is in close relation to the view of the assembly in its responsibility which is here depicted. Ephesus means probably "desirable," and as the object of Christ’s affection the assembly cannot lack on His side. Power cannot be wanting to it, if it is not wanting to itself. Evil from without cannot prevail against it, except it withdraw itself from the security of the divine shield. It is the ransomed and redeemed of Him who is gone up on high, having led captivity captive, and spoiled principalities and powers, triumphing over them in His Cross. "If God be for us, who shall be against us?" Alas, is this Ephesus, thus defended, thus endowed, still to illustrate the mutability of man in all that has been entrusted to him? is it to furnish after all the most signal illustration of the warning, "Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?"

2. The apostle’s labors are near their close at Ephesus, and he has in mind another visit to Macedonia and Achaia, before once more his longing heart carries him again to Jerusalem. After that he says, he must see Rome; and he was indeed to see it, but under what different circumstances from what he could have imagined now. How little he could have anticipated those years in prison, cut off from the work he loved, and then as a prisoner to see Rome also! It was a foreshadow doubtless of what awaited his gospel from legal opposition, and then from the world-power, with which in this respect it was allied. For himself we have already seen how he had been warned of the uselessness of his efforts in behalf of his misguided countrymen, and how he had been turned back on his last attempt to reach them, from the city itself, without anything attained. This time we know that he goes back as the bearer of a large offering from the Gentile Christians to the assemblies of Judea, which was to be an acknowledgement of the great debt they owed them, and a help to greater oneness of feeling between them. Yet was every fresh success among the Gentiles, accompanied as it was by a fresh manifestation of hostility on the part of the unbelieving Jews, increasing the bitterness of national enmity against himself, and the danger to himself at every return among them. Danger to himself was indeed never a deterrent: he was "ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus" (Act 21:13). But would that sacrifice avail? and what of the growing work in those fields afar off, to which with the distinct warning that Israel would not receive his testimony, he had been expressly sent?

It is noteworthy how the claims of the Gentile assemblies are pressed upon him at this time. Of the state of the large assembly at Corinth he hears just at this time; the fruit of this for us we have through the overruling hand of God in those two epistles in which the dangers of the Church in the world its opposite are so vividly pictured for us. After this the conflict with Judaism in Galatia calls forth the letter in which he sharply defines the contrast between the principles of law and grace. The epistle to the Romans either before or after this, written in view of the hindrances he had found to coming to them, lays down for them and for us the great foundations of Christian position, and explains the grafting of Gentiles into the good olive in place of the Jewish branches broken off through unbelief. The state of Corinth probably delays him now, while sending Timothy and Erastus into Macedonia, and now suddenly there breaks out at Ephesus a tumult of opposition against him which threatens even life.

The history of this outbreak shows us the power of the prince of this world sustained by the worldly interests which love to shelter themselves under the cover of religion. A religion men must have; yet how thin a varnish of it will suffice for the crowd, while the crowd again will suffice for the religion. What an absurd thing to deny what all Asia and the world worship! Really men believe in men: and though you may think of the individuals what you please, the mass must be judged differently. Thus it can come to be heresy that they are no gods who are made with hands; and the town clerk can shame a multitude out of treating it seriously. This, though Demetrius and his fellows are keener sighted through their nearer concern in what affects their craft, and this is the first and inciting argument; though all can feel that they gain in greatness from their magnificent goddess, and their pride can work alongside of their grosser interests. In fact the cry that unites the mob is "Great is Artemis of the Ephesians!" though, when they come together, it is hard to translate this into an intelligible expression. Alexander the Jew (perhaps the coppersmith of whom Paul speaks elsewhere) cannot for that reason head the crowd against the refusers of idolatry, and confusion reigns; until the town-clerk with his wonder at what is not in question, and his plea for men who are neither sacrilegious nor blasphemers, backed by the suggestion of Rome’s strong way of suppressing a riot, brings in order and dismisses the crowd. Paul is kept out of the way, even by the kindly advice of some of those in high place among the religious functionaries, who realize the nature of what has called the assemblage together. And indeed conscience is not in the crowd but in the individual; the Lord, as we remember, had often to scatter the crowds; Paul recognizes that he has no place here, and escapes their hands.

Such is the world into which Christianity has come -a kingdom of truth appealing to the true, claiming obedience at all personal cost, prostrating all idolatry before the ark of God. Outwardly its aspect may be greatly changed, but its features still remain, and the inevitable conflict. "All that is of the world, the lust of the flesh, and the lust of the eyes, and the pride of life, are not of the Father, but are of the world." And again, "In the world ye shall have tribulation, but be of good cheer, I have overcome the world."

3. The journey of the apostle through Macedonia and Achaia, with all its interest for us, is passed over in the briefest way. How much would we fain have known of Philippi and Thessalonica and Berea, of Athens and of Corinth! but Scripture approves itself in all this most unlike mere human history. After Paul’s leaving Ephesus, a few words suffice for the journey through Macedonia, in which we have not even the names of the places he visited, or the time spent. In Greece (Achaia) not even Corinth is mentioned, although we are told that he was there three months. Then the machinations of the Jews, his constant enemies, decide him to return by way of Macedonia, and we are told the names of his companions,* more numerous than usual, who accompany him back to Asia; that they went before, however, from Philippi to Troas, waiting for him there. At Philippi, as we discern once more by the change of pronoun, Luke joins him once again, after an interval of between six and seven years, and sailing from Philippi, they come in five days to Troas.

{*There are seven of these companions, all of whose names occur elsewhere. The meanings are mostly plain, whether we can give the interpretation or not. 1. Sopater, "The Father the Saviour." No doubt an abbreviated form of Sosipater (Rom 16:21). He was from Berea, where, more noble than those of Thessalonica, they searched the scriptures. He was the son of Pyrrhus, "the fiery or ardent," -a good companion in service. 2. Aristarchus, "the best ruler." 3. Secundus, "the second or assistant." These two were from Thessalonica. 4. Gaius, "pertaining to the land, or earth." He was from Derbe and not the Macedonian mentioned in Act 19:29. We do not know which is the "mine host" of Rom 16:23, and of John’s third epistle. 5. Timothy, "one who honors God," well known from the two epistles addressed to him. 6. Tychicus, "fortunate," similar to Eutychus in this same chapter. He was frequently sent on errands by Paul. 7. Trophimus, "nourished." He was a Gentile apparently, and both he and Tychicus were from Asia. Nothing special is said of him except that he was left at Miletus sick (2Ti 4:20). -S.R.}

Seven days are spent at Troas, and terminate with the first day of the week, on which we find the disciples gathered together to break bread, and Paul, ready to depart on the morrow, pours out his heart to them till midnight. It is surely not, as some would have us consider it, an ordinary meal at which they gather, which would deprive the time specified of all its significance, and indeed the breaking of bread itself. On the other hand, with the first day of the week, the resurrection day, there are connected how many joyful and tender memories for the Christian heart! The seventh day rest of the old creation has now given place to that which speaks of a new beginning out of death, death itself yielding to life which has death behind it, and is a life eternal. Instead of a rest when the week of labor is over, it is a rest beginning and characterizing the blessedness it ushers in. The legal principle, "do and live," is exchanged in it for the evangelical one, "live and do." The seventh day is a command; the first day is a day of privilege; and how significant it is that, whereas in the Old Testament prophets the observance of the sabbath is again and again urged upon the people as a condition of blessing, in the New Testament epistles it is only once mentioned, and that to say, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days" (Col 2:16). The things with which it is classed are a convincing testimony of how it is regarded.

The breaking of bread was that for which the believers at Troas were assembled, and not even to hear the apostle, great as the privilege of this might be. The language implies that this was an ordinary meeting to remember the Lord in His death, at which the apostle took occasion to address them. Upon the Lord’s day they observed the Lord’s Supper. The day is evidently what is styled this in the book of Revelation (Rev 1:10), which is not the prophetic "day of the Lord," for this could not be applied at any rate to the first three chapters there; besides which it is another expression, literally "the Dominical day," as the Supper is (1Co 11:20) "the Dominical Supper." What day but the first day of the week has the Lord stamped as His? the day hallowed by His appearance as risen in the assembly of His disciples; the day in which He hailed them as His brethren, and breathed on them that they might receive the Holy Spirit. That first day made Him their Lord in a glory unknown hitherto; and that title, "the Lord’s day," conveys to us the very essence of its blessedness. He who was under death is victorious over it; He who was under our sins is risen for ever free; and when Thomas is bidden to reach out his hand and put it into His side, the glad cry of his heart in response is "My Lord and my God!"

Fit it is, then, that the Lord’s Supper should go with the Lord’s day; with the feast of Resurrection, the joy of the Remembrance. The death which He has left behind we cannot leave behind: His resurrection glorifies and does not efface it; the myrrh and aloes perfume His garments still (Psa 45:8; Joh 19:39-40). Up in the glory of heaven He is seen by the hearts of His redeemed as a "Lamb slain" still (Rev 5:6).

How much depends upon our remembrance here! How suited a time for the departing apostle to address his farewell words to those he is of necessity leaving to bear their own burden of responsibility as the purchased of the precious blood of Christ! Upon the fulness and constancy of this remembrance rests all the hope of the future of the Church as His witness upon earth until He comes. In the joy of resurrection to show forth His death, -that is the responsibility; to realize this is to find power to sustain it. Upon such a fruitful theme no wonder that the apostle should prolong his speech till midnight, and beyond. But at midnight it is that a significant event occurs. In the upper room in which he is speaking, lighted up with many lights, but in a window looking out into the darkness, Eutychus, the "prosperous," sleeps, as in such places of outlook prosperity can induce sleep, soothed, alas, by words that once had interest, but out of which the meaning has now died. So sleeping, he falls out of the window to the ground, and is taken up dead. Until this word, we might easily take all this, (however literally a fact, as none will question,) to be yet an allegorical description of a soul’s decline and fall from truth once really and savingly known. The lighted room in the midst of surrounding darkness, the windows, avenues into the darkness of the outside world, the youth even of the sleeper (it is to the young man that John speaks specifically when he says, "Love not the world"), his very name, Eutychus, pointing out the seduction of prosperity, the consequent sleep in this place of peril, which in fact leads to his fall, -all this reads with perfect consistency, and there would seem no difficulty in understanding the warning conveyed, until we hear this last word, "taken up dead," while he that believeth on Christ can never die. Yet here an exceptional word is spoken, -a word that we hear nowhere uttered as to a dead man. The apostle goes down, and falling upon him, and embracing him, says, "Be not troubled, for his life is in him." But one with his life in him is not what we would ordinarily call dead. Does this then simply speak of life now restored by the power of God which has wrought through Paul? I own that this is what one would naturally think; and in this case an interpretation of it in the way suggested is not to be thought of. We must then accept the modification that it represents the lapse of one not savingly, but only superficially impressed; and we might think of such as are, in Jude’s strong language, "twice dead," -dead in nature, and now dead by apostasy. Such a warning would be indeed awfully solemn; but in the case of which Jude speaks he does not seem to intimate any possibility of recovery such as we see in Eutychus. Doubtless there are different grades, however, of cases seemingly the same; and here we might leave it.

But there are those who attribute a different meaning to the apostle’s words: "Eutychus pays the penalty of his inattention; but God bears testimony to His own goodness, and to the power with which he had endued the apostle, by raising him from a state of death. Paul says that his soul was yet (?) in him: he had only to renew the connection between it and his physical organization. In other cases the soul had been recalled." Another says, "Assuredly the apostle in these words had no desire to make light of the power of God which had wrought in this miracle. It may be well to compare with this Luk 8:49-56, where the spirit of the Jewish maiden had departed. But the Lord’s words were enough; and ’her spirit returned.’ Here it was not so: ’his soul is in him,’ says the apostle, though divine power alone could retain it, or hinder the proximate break-up."

If this be really what is meant, we have a death which, as far as man is concerned, is truly that, -the one in it outside of all human help, or even accessibility to any mode of appeal that can be made. Is it not possible also for a true child of God to get into a condition resembling this? as far as man is concerned inaccessible; the truth itself known in such sort that it has power no longer? nothing remaining capable of penetrating the hardened conscience, or of rousing any longer the insensible heart? How terrible may be the effect upon men in this way of truth heard, it may be, long, but not yielded to, or no longer so, but met with a resistance continued until it has stiffened into indifference? the speaker becoming perhaps "as a very lovely song of one that has a pleasant voice, and can play well on an instrument" (Eze 33:32), or soothing the hearer in his dangerous sleep!

Some lesson such as that which has been indicated, the story of Eutychus must surely yield. We are here amid intimations of the present time, when the Church, bereft of her first human guardians, would have to work out her own salvation in a world opposed to Christ; and in which, as we shall shortly have plainly declared, the enemy would have in the meantime only too much success both in alluring and worrying the sheep of Christ. The Spirit indeed would not depart; and in the faithfulness and love of God there would always be refuge and unfailing blessing, for His own. But the source of worse danger they carry ever with them, an evil heart of unbelief ready to turn them aside to seek other help than in the Only and All-powerful Helper. Thus declension and revival have marked the Church’s history upon earth; the mercy of God raising up deliverers in those who sought fully to follow in the path of faith, while the mass dragging behind would limit and enfeeble the deliverance. In Paul here we may see the special power of one who wrought with God to revive the dead, and relieve for a time the distress; but the vessels of this power depart, and those who have rejoiced in it but had it not are left once more to face their own responsibility with their feebleness to meet it. The apostle in the consciousness of such a condition of things ensuing, himself sustained* by the refreshment of that which is the means of communion to the whole company, spends the whole night in converse with them till the day breaks, and at the day-dawn departs.

{*I do not doubt that it is the bread which they have broken at the Lord’s Supper, which he now breaks for his own support (a connection which has great significance), and that this is not the Supper itself. As others have remarked, the action here is confined to himself, and the word "eaten" added, which is literally "tasted," is more suited to this.}

4. To Assos, where his companions proceed on shipboard, Paul goes alone on foot! It is probable enough that at this moment solitude was more congenial to him than companionship, even with those so spiritually akin as were his companions at this time. The future of that Church, so dear to him as the Church of Christ, was, as we know by what follows, upon his heart. He was the man of all on earth upon whom this burden rested (2Co 11:28-29). None knew as well, perhaps, as he, upon Whose shoulders of strength the graven names are; yet that did not hinder the employment of his heart with those for whom the heart of Christ was employed, but gave depth to it. There were personal causes of thought also, although not separate from the Church’s need, in whose service his life was spent. He was going to Jerusalem; place of so many memories, and perhaps of his most real conflict. What waited him there? what lay beyond this? would it affect his after-course? would it alter those visions of future service which did not stop short of the furthest bounds of the west? Doubtless he had occupation enough with thoughts that thronged him those twenty-five miles or so to Assos. There they took him up, and thence they sailed, passing by Ephesus, which with all his ties to it would detain him too long if he visited it now, and only briefly pausing at Miletus.

But Ephesus could not be left aside with no token of his ever-abiding love; and the stay at Miletus gives him his desired opportunity. It was but thirty miles away, and a good road connecting; "he sent and called to him the elders of the assembly," for his last tender greeting.

The address of the apostle to the elders here is clearly in accordance with what has been already said of the representative character of the assembly at Ephesus. We have nothing like it elsewhere; and it ends in fact Paul’s ministry of active labor as far as the only inspired account given us depicts it. From Jerusalem a new kind of testimony begins, and if he were freed from his chain at Rome, and permitted to carry out his thought of going on to Spain, yet nothing of this comes into or is needed for the completion of the history, -for the divine purpose with which it has been given us. A divine history is no mere account of things in detail; it is much more than this: it is a specially arranged extract from the whole, to prevent our losing ourselves in the many details, and to guide us to a proper estimate of the whole; it is at once a history and a comment which the history itself furnishes.

According to the divine thought, then, the evangelization of the Gentiles is here complete: we stand at the end and look back upon it; and with the review can look on also to see the result of it all, as thus complete. Moreover, in the review of the work of such an one as Paul we get a clearer apprehension spiritually of these results than if we had a wider field and many workmen. Then we should have a complicated problem to work out -to estimate the laborers and their labors separately and together, and to distinguish what might be due to each. Now on the other hand, we have one pattern workman, and we can certainly anticipate no better results from any other, nor from any number of others; we have the whole matter resolved for us with the greatest simplicity that can be.

An unalterably solemn thing it is, to look at it so; and a comparison made outside the history of the Acts will only confirm it. Where was there a place more competent as an example than the great assembly at Corinth, "coming behind in no gift;" the fruit of the apostle’s careful labors for a year and a half; in how short a time does the first epistle, written from Ephesus during his work there, show us results such as we need not be reminded of; the Spirit of God, by the hand of Paul himself, has given it in detail. Look at Galatia with its zeal and enthusiasm for him who had brought it the gospel of Christ; in still less time from that of his second visit swept by the chilling blasts of legality, and giving up the joyous Spirit of adoption for the spirit of bondage. Compared with these Paul’s declaration as to Ephesus is moderate indeed.

At the outset he reminds them of the character of his life and service among them, so well known during the long time he had spent there. His service now ended, he can speak of it with frankness and simplicity of heart to those who would need to serve with the same lowliness, compassed with the same perils. In his ministry there had been no reserve -no keeping back of anything that would be profitable, in a service which was not only public and general, at individual and from house to house. The basis of all was that which went out in testimony to Jews and Greeks, -repentance towards God, that judgment of self in His Presence which sets aside self-righteousness and self-confidence of every kind, and thus also that seeking after one’s own will and way which is the essence of sin; on the other hand, faith towards our Lord Jesus Christ, which alone gives God to be known and joyed in. and thus links the soul to Him from whom it can no more be sundered. These two things, it is evident, are but different parts of the one great whole of conversion, and which cannot exist apart from one another. One cannot exist, therefore, before the other, and they exercise a reciprocal influence upon each other. True repentance is as evangelical as true faith; and true faith as practical as true repentance. And the relation of each to a man’s works is strangely in contrast with the usual thoughts; for while faith it is that is the worker, insomuch that "faith, if it have not works, is dead" faith merely, repentance it is that turns from all doings of man as wherein to have confidence, abhorring self, not sin merely, as the best man on earth was taught to do (Job 42:6). But thus the two clasp hands and walk together.

On such a basis, then, has his work been: but he is now leaving it; as far as they are concerned, it is for ever, -they will see his face no more. For himself, he is going to Jerusalem, bound in spirit -surely not the Holy Spirit, to whom the term he uses would be quite inapplicable, nor does it speak of the sweet and happy constraint of love, though love is in it -deep and constraining love; but along with this is certainly a foreboding which casts a shadow over him; the word "bound" reminds one of the victim for the altar; yet, if it were only that, and he felt the Lord were leading him in this way, his spirit would be brighter: his spirit would not bind him, though men’s hands might. Contrast his words to the Philippians, where he is contemplating such a possibility: "Yea, and if I be offered" -"poured out" rather, the figure being taken from the drink-offering, which was a symbol of joy; and thus he goes on, -"and if I be poured out upon the sacrifice and service of your faith, I joy and rejoice with you all" (Php 2:17). Again, when in nearer view of the end: -"For I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight; I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge, will give me in that day" (2Ti 4:6-8). The mere circumstances, therefore, will not explain the expression used by him now without a great wrong to the apostle himself; except indeed we take in the circumstances in a wider sense, beginning with his love to Israel; deep enough to have made him, as he declares to the Romans (and when this journey was in fact before him), be wishing that he himself were anathema from Christ for his brethren, his kinsmen according to the flesh (Rom 9:3); yet with those words in his ears, -how they must have remained in his ears! -They will not receive thy testimony concerning Me," how the longing desire of the heart may work round the plainest testimonies! and especially even when the love that creates it is one like this of the apostle, a divine love for the people of God; for a people whose history was the history of God’s grace to men from times far off, and of whom the Lord Himself had said, "Salvation is of the Jews."

Here he was, then, with his offering from the Gentiles, hoping, as it would seem, that now at last he might find that restriction removed, and that He who had once sent him far off to the Gentiles, might now permit him a testimony that should be accepted at Jerusalem itself. And yet -and yet -an uncertainty seems to cling to it in his mind, and shadow the hope that would fain be confident. He knows not what is to befall him there. There was the general witness of the Spirit -no exceptional thing that -wherever clustered the abodes of men, there were the scenes of his trial, if of his triumphs, -bonds and afflictions awaited him. What wonder if they did so at Jerusalem? Would he shrink from it on that account? Did he value his life, in the accomplishment of his course, -of that ministry received from the Lord Jesus, to testify the gospel of the grace of God?

In Ephesus, however, his work was done; with the whole counsel of God fully declared to them, he was clear from the blood of all. He addresses himself, therefore, to those to whom the Spirit had given a place of oversight in the assembly, to care for it and watch and warn as he had done, tending the flock as shepherds, in view of evils which he can already foresee, and which would require their utmost vigilance and care.

As others have said, it is plain that the apostle thinks of no successors to himself in apostolic power or place. It is the elders who are now to exercise oversight, and they are not apostles. We find by the Apocalyptic epistle to Ephesus, that in fact just to that which, as has been already said, in a special way represents the Church at large there did come those who professed to be such successors: men who claimed to be apostles and were not, and whom they found liars (Rev 2:2). The Corinthians also are warned of false apostles (2Co 11:13), but nowhere are any exhorted to receive the true. This is marked and decisive as to those who make such claims today. It is remarkable indeed how ritualism has stultified itself in its successional pretensions, which always cleave to Peter, never to Paul: to the man, that is, who distinctly gave up the Gentiles to the care of Paul, himself going to the circumcision (Gal 2:9). Who pretends, in fact, to be successor to Paul, who had the whole Gentile field committed to him? Or when did Paul confine himself to so narrow a field as that which the widest imaginable episcopal diocese would be to such an one (Rom 1:13-15)? But in fact the episcopi -the bishops -are here in these elders (ver. 28, R.V.), who were simply the overseers of an assembly, -no one of them with diocese or parish or assembly of his own. We have seen such appointed in the Gentile assemblies by Paul and Barnabas on their first return journey through Lycaonia and Pisidia (Act 14:23), and here we find them again in Ephesus. They are a company in each assembly of men fitted by their years, or that practical experience that should come through years, to take fatherly rule and oversight together. In this way they were to tend the flock as shepherds, but it by no means follows that this comprehends also the "nourishing and furnishing it with the wholesome food of the Word and all the means of grace," as Lechler alleges; here is not the place properly to discuss this; it is quite natural for those to think so who have been accustomed to see in the minister of the church the union of all the public "gifts" in the body of Christ. On the other hand it may be asserted without hesitation that the minister of a church, as almost everywhere found today, does not anywhere appear in the pages of the New Testament. The elders were a local board, as is plain; and by the very fact that they were "elders," though the word seems to have lost its meaning now, they could not include all ministry in the assembly; which the well-known text in the first epistle to Timothy (1Ti 5:17) confirms: elders might rule well, and yet not labor in the Word and doctrine; the one did not at all include the other.

Appointed by the apostle, as in the case before us compared with those already mentioned we cannot doubt they were, it could be said that the Holy Spirit had made them overseers, and in the assembly of God which He had purchased with the blood of His own -of One in such endeared relation as Christ was. How great the responsibility, then, of such a charge! The more, because evil times were coming, and not far off, as "after my departure" would surely indicate. The conflict with evil in a world like this cannot be avoided; and God turns it to blessing, but does not keep His people from it. Have we not to maintain a similar struggle with an inward enemy also? And so as to the Church of God, it would not be persecution from the world that would be the only, or even the chief trial. Here too there would be internal strife: "I know," says the apostle, "that after my departure there will come in among you grievous wolves, not sparing the flock; also from among your own selves shall men rise up, speaking things perverted, to draw away the disciples after them." On the one hand, from without the evil would break in through the slackly-guarded gates: we see the possibility of this in Simon at Samaria; though there the power did not lack to detect and cast out what had gained admission. On the other hand, from within perversions of truth would come, men seeking to make of themselves a centre instead of Christ: the subtlest evil, -truth with a twist in it, so as in some sense to deceive the true. For, alas, how seldom are we absolutely and altogether such that error cannot appeal to us! Doubtless "he that will do His will shall know of the doctrine whether it be of God;" but who then can look round among the contradictory views that divide the sincerest Christians, without realizing how much our own wills must deceive us after all?

How solemn does this make the apostle’s word to Timothy, "Take heed to thyself and to the doctrine" (1Ti 4:16); to thyself first! For Scripture itself will only furnish perfectly the man of God: and we may be earnest enough to learn just such and such things, and find no capacity, because of something we do not want to learn, which must be learned first! For this cause what we may be pleased to call our open Bible may be a Bible with few wide open pages. If we shut our eyes, we cannot dictate to them just what they shall shut out!

But if anything like this be true, then we must not wonder at the decline that seems ever ready to set in after the greatest of revivals. All truth makes demand proportionate to its blessedness, and thus the highest truth may be the first to be lost. It is a solemn thing indeed that, even amongst Christians, the doctrine of Paul is that least received, most carped at. How significant were the tears with which day and night he ceased not to admonish every one!

Therefore they were to watch; God and the word of His grace remained with them, and would remain: a sufficient resource surely, whatever the trial. It was able to build them up and give them an inheritance among the sanctified; it is able still to minister now to the soul a portion as large as ever. We have no limit except that which we make for ourselves; why make it?

Sustained by all this wealth of blessing, he could appeal to them that he had coveted nothing from them. His own hands had sufficed for his need, and even for that of others with him. He had given them an example of labor freely engaged in on behalf of the weak, and a fulfilment of the words of the Lord Jesus, that it is more blessed to give than to receive.

He closes with a full heart, pouring out his prayers with them before he leaves them, with a burst of sorrowing love on their part at the close of a ministry to which they owed their all, henceforth a memory only, save in that one letter from the Roman prison in which he takes them and us up into the land where are no partings, and where the inheritance of them that are sanctified is spread before us and made our own. He had been already caught up there, to see things he could not communicate. In his captivity at Rome even he seems to have acquired a more penetrating apprehension of the things unseen, which he is able at the same time to communicate. May we have ability to receive these revelations which alone place us in the full height of our position as Christians, and thus give us the full length and breadth of what is through grace our own!

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

18:23–19:41 This section describes Paul’s third missionary journey (about AD 53–57). Paul revisited Galatia and Phrygia, strengthening the disciples (18:23). He then traveled to Ephesus (19:1), where he remained for over two years (19:8-10).

18:23 Paul wanted to keep in touch with earlier converts and strengthen their faith.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 18:23. Διερχόμενος, going through) A new visitation of the churches.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 18:23 . ποιήσας χρόνον τινὰ : St. Paul would naturally have spent some time in a place so associated with the origin of Gentile Christianity, and with his own labours, the starting place of each of his missionary journeys; on the phrase in St. Luke see Friedrich, cf. Act 15:33 , Act 20:3 , Jas 4:13 , Rev 13:5 , St.Mat 20:12 , 2Co 11:25 . The stay was probably not lengthy, especially if advantage was to be taken of the travelling season for the highlands of Asia Minor, Turner, Chronology of N. T. , p. 422, Hastings’ B.D. On the connection of the Galatian Epistle with this stay in Antioch see Ramsay, especially St. Paul , pp. 190, 265. ἐξῆλθε , on his third missionary journey. καθεξῆς , see above on p. 118. διερχόμενος , see above on Act 13:6 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 23. Went over all the country of Galatia and Phrygia] Both were provinces of Asia Minor: See Clarke on Ac 2:10.

In order] καθεξης, A word peculiar to St. Luke; see his Gospel, Lu 1:3; Lu 8:1; and his history of the Acts, Ac 3:24; Ac 11:4, and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from κατα, according to, and εξη, order, as opposed to confusion, indistinctness, c. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, (Ac 18:22,) it was his fourth journey thither and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned Ac 9:26; his second, Ac 11:30; his third, Ac 15:4; and his fourth, Ac 18:22, the place above.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) Went over all the country of Galatia and Phrygia in order.—It is clear from the Epistle to the Galatians that on this visit he found few traces, or none at all, of the work of the Judaisers. The change came afterwards. Some falling away from their first love, some relapse into old national vices, he may have noticed already which called for earnest warning (Gal_5:21). As he passed through the churches he had founded on his previous journey, he gave the directions for the weekly appropriation of what men could spare from their earnings (the term, a weekly “offertory,” though often employed of it, does not represent the facts of the case), to which he refers in 1Co_16:2. What churches in Phrygia were visited we are unable to say. A possible construction of Col_2:1 might lead us to think of those of the valley of the Lycus, Colossæ, Hierapolis, Laodicea, as having been founded by him, but the more probable interpretation of that passage is, that he included them in the list of those who had not seen his face in the flesh.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. And after he had spent some time there] Having felt for themselves the troubles of the Judaizers, the people at Antioch would sympathize with the Apostle, if he were experiencing like opposition now to his own work.

he departed] Starting from Antioch as on both his former missions.

and went over all the country (region) of Galatia and Phrygia in order] Taking no doubt the same direction as before, and so visiting Lystra and Derbe, before he came to the more northern portions of Asia Minor.

strengthening all the disciples] The verb is elsewhere always rendered “confirming” both in the A. V. and in the Revised Version (cp. Act_14:22; Act_15:32; Act_15:41). Here in the Rev. Ver. it is changed to “stablishing” which does perhaps contain the idea of “making firm” a little more fully than “strengthen” does. “Confirming” was to be avoided here because of the use of that word now as signifying the Church’s rite of “Confirmation.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This man was instructed in the way of the Lord,.... Which John, whose baptism he only knew, came to prepare: the word here used signifies "catechised"; and suggests, that he was trained up by his parents in this way, who might have been the disciples of John, though afterwards removed from Judea to Alexandria; and that he only had been taught the rudiments of the Christian religion, or doctrine of the Gospel; here called the way of the Lord, or which directs and leads unto him, as the only Saviour, and is the path of faith and truth; or as some copies read, "the word of the Lord"; and which accounts for what is afterwards said of him:

and being fervent in the spirit; either in or by the Spirit of God, being made so by him, who is, compared to fire, and who, in the form of cloven tongues of fire, sat upon the disciples at the day of Pentecost, and upon others; among whom this Apollos is by some thought to be, though without any reason; however, he might be inspired with zeal by the Spirit of God: or "in his own spirit", as the Ethiopic version renders it; his soul was inflamed with zeal for the glory of God, the honour of Christ, and the good of souls; his ministry was very affectionate, warm, and lively; see Rom 12:11 He spake and taught diligently the things of the Lord; or "of Jesus", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions; according to the measure of light and grace he had received, he spake out freely and fully, and taught the people with great industry, and with all the exactness he could, the things he knew concerning the person, offices, and grace of the Lord Jesus:

knowing only the baptism of John; which must be understood, not of the ordinance of baptism singly, as administered by John, but of the whole ministry of John; as of that ordinance, so of his doctrine concerning repentance and remission of sins; and concerning Christ that was to come, and concerning his being come, and who he was, whom John pointed at, and taught the people to believe in: but perhaps he might know very little, if anything, of the miracles of Christ, or of his death and resurrection from the dead, and the benefits and effects thereof; and of the pouring out of the Holy Ghost upon the apostles, and the light and knowledge which were communicated thereby.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

Ver. 23. Strengthening all the disciples] For as natural life needs nourishing, and young plants watering; so do the saints need confirmation, and Christ hath provided it for them, Luk 22:32; Eph 4:11-12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The country of Galatia and Phrygia - He had been over these regions before, preaching the gospel, Act 16:6.

Strengthening - Establishing them by exhortation and counsel. See the notes on Act 14:22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Had spent some time there; this work might take up the constant care and indefatigable pains of the apostle.

Galatia; where he had converted many.

Phrygia: see Act 16:6.

Strengthening all the disciples; though the seed be duly sown, yet it must be seasonably watered; and redit labor actus in orbem.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Some time there—A brief visit of respect suffices for Jerusalem; but some time of residence indicates that the apostle is at home in Antioch.

Galatia—”We may suppose,” says Dr. Hackett, “that Paul went first to Tarsus, thence in a northwestern direction through Galatia, and then, turning to the southwest, passed through Phrygia, and so on to Ephesus. That course accounts for Luke’s naming Galatia before Phrygia instead of the order of Act_16:6.” (See map.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Having for after he had, A.V.; through the region for over all the country, A.V.; stablishing for strengthening, A.V. Having spent some time there. (Act_15:33, note) How long we have no means of knowing; probably under six months; "quelques mois" (Renan, pp. 329, 330); "four months". (Lewin, 1:370, note; comp. 1Co_16:6, 1Co_16:7; Act_19:22) According to Renan, Lewin, "Speaker"s Commentary," and many others, it was at this time that the meeting with St. Peter occurred to which St. Paul refers in Gal_2:11, etc. And Renan ingeniously connects that perversion of the faith of the Galatians which led to St. Paul"s Epistle being addressed to them, with the visit to Antioch of James"s emissaries, Lewin also identifies the journey of St Paul to Jerusalem mentioned in Gal_2:1 with that recorded in our ver. 22. But neither of these theories is borne out by any known facts, nor is in itself probable. There is no appearance of Barnabas or Titus being with St. Paul at this time, and it is very unlikely that any should have come from James to Antioch so immediately after St. Paul"s salutation of the Church at Jerusalem and the fulfillment of his vow there. The time preceding the visit of Paul and Barnabas to Jerusalem, as related in Ac 15, is far the most likely for the encounter of the two apostles. (see Act_14:28 Act_15:1, and note) Went through; diercomenov, as in Act_8:4, 40 10:38 13:6 16:6 17:23, etc. The region of Galatia and Phrygia in Act_16:6 the order is inverted, "the region of Phrygia and Galatia," R.V, or "Phrygia and the region of Galatia," A.V. The natural inference from this is, as Lewin says, with whom Farrar agrees, that on this occasion St. Paul went straight from Antioch to Galatia, passing through the Cilician Gates and by Mazaca, or Caesarea, as it was called by Tiberius Caesar, in Cappadocia, and not visiting the Churches of Lycaonia. He proceeded from Galatia through Phrygia to Ephesus. The distance from Antioch to Tarsus was one hundred and forty-one miles, from whence to Tavium in Galatia was two hundred and seventy-one miles, making the whole distance from Antioch to Tavium in Galatia four hundred and twelve miles, or about a three weeks" journey including rest on the sabbath days. From Galatia to Ephesus would be between six hundred and seven hundred miles. The entire journey would thus be considerably more than a thousand miles, a journey of forty days exclusive of all stoppages. Six months probably must have elapsed between his departure from Antioch and his arrival at Ephesus; Lewin says "several months" (p. 330, note). In order; in the same order, though inverted, in which he had first visited them, leaving out none. Stablishing, etc. (ejpisthrizwn); see above, Act_14:22 Act_15:32, Act_15:41.

Strengthening disciples.

St. Paul"s method of itinerating involved something like a systematic revisitation of the Churches he founded, and the keeping up of a connection with them by letter, when he could not give his bodily presence. He seems only to have remained long enough in any one place to gain a number of disciples, and to start them fairly, with something like Church order, self-government, and adequate teaching force, from among themselves. Ills plan tended to develop the self-dependence of the early Christians; and it made very real St. Paul"s doctrine of the actual presence and Divine leading of the Holy Ghost. But we can also see that it placed the young Churches in grave peril, and there can be no reason for surprise if we find that in doctrine they yielded to the influence of bold but imperfect or false teachers; and in practical life felt the contaminating influence of surrounding immoralities. It is plain that occasional visits or letters from the older teachers were imperatively necessary, and the work done by such visits or letters is variously styled confirming, or strengthening, the disciples. (Act_14:22 Act_15:32-41) The word "strengthening" seems, however, to suggest that St. Paul found some weakening of faith, and failure of character and conduct, which he knew would only too readily develop into doctrinal and practical heresies. We may take this term "strengthening" and apply it to some of the forms of pastoral and ministerial service in our own times. Something is done in the way of visiting and confirming the Churches by our older and honored chief pastors, but it may be urged that here is a sphere of hopeful service which may be much more fully occupied.

I "STRENGTHENING" AS APPLIED TO THE RENEWALS OF MORAL FORCE IN TIMES OF PERSECUTION. Our Lord fairly forewarned his disciples that they must look for persecution. It came heavily upon the young Churches, not only in those open forms of which history has preserved the records, but also in those thousandfold more searching forms which belonged to family and social life. Power of resistance and steadfast endurance came indeed from the grace of God and the leadings of the Holy Ghost, but these ever fit in with, and work through, a due and careful culture of moral character. There are principles, considerations, and sentiments which strengthen and steady men to endure persecution. And these still form one great theme of pastoral treatment, since, in subtler ways, it is found true to-day that "they who wilt live godly must suffer persecution.

II "STRENGTHENING" AS APPLIED TO ESTABLISHMENT IN CHRISTIAN TRUTHS. Three processes are ever going on which need careful watching and wise correction.

1. Men who at one time grasp truth strongly, and make it a power on heart and life, gradually get to loosen the grasp, and lose the practical influence of the truth on the conduct.

2. Men who do not at first get a really clear hold of truth soon come, unwittingly, to misrepresent it and injure it; not from an intention of introducing freshness, or from any desire to encourage heresy, but simply from feebleness of mental grip and inability to apprehend truth clearly. The evils which Christian doctrine has suffered from this cause have never been duly estimated.

3. Men who are of inquisitive and restless dispositions are too easily attracted by heretical notions. St. Paul had to deal with all these forms of evil, and he strove to correct them by establishing more firmly than before, in mind and heart, the great Christian foundations; going over, again and again, the "first principles of the doctrine of Christ.

III "STRENGTHENING" AS APPLIED TO PRACTICAL HELP IN CHRISTIAN LIVING. Many practical questions arose in those times out of the relations of Christian principles to pagan customs, such as the eating of meat which had been offered in sacrifice to idols. And though Christians, under the apostolic guidance, would at first take a decided stand in relation even to the details of private and social life, we can well understand that daily association would gradually wear down their resistance, and they would fail to keep the strictness of moral purity, and the full power of Christian charity, under the influence of daily surroundings. It is too seldom duly considered how the worship and ministry of each returning sabbath day helps to keep up the moral standard of life and conduct among Christian people.

IV "STRENGTHENING" AS APPLIED TO THE QUICKENING OF ZEAL IN CHRISTIAN ENTERPRISE. The Christian Church is essentially an aggressive Church. It has its mission, and that mission is to the world. It has no right of existence save as it seeks to extend and enlarge itself. A selfish regard for its own interests is simply ruinous to its own best interests. And yet we find that individuals and Churches are ever liable to flag in energy and enterprise, and weakly to fall back upon mere self-culture, or upon the excuse that they must attend to their self-culture. Apostles, and earnest men in all ages, have to arouse the Church to a sense of its duties and responsibilities, and to strengthen it for duly meeting and fulfilling them. And so we find, in St. Paul"s letters to the Churches, indications of the various spheres and departments in which he found it necessary to "strengthen the disciples." Illustrate by the tender scene in the life of David, when his friend Jonathan found him out, in his time of depression and seemingly hopeless failure, and "strengthened his hand in God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He went over the country of Galatia and Phrygia - It is supposed, spending about four years therein, including the time he stayed at Ephesus.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The beginning of the third missionary journey:

v. 23. And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

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

v. 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.

v. 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.

v. 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;

v. 28. for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.

Paul had probably reached Antioch in the early summer of the year 52, but he did not spend much time there. His zeal for the Lord and the Gospel did not permit him to rest. Even before the heat of the summer set in, he was once more on the way, traveling overland over the same route which he had taken on the previous journey, chap. 15:41, through Syria into Cilicia, and from there by way of the Gates of Cilicia into the Lycaonian plateau. Here he continued his missionary journey through Southern Galatia, in the districts of Lycaonia and Phrygia, through Derbe, Lystra, Iconium, and Pisidian Antioch. Judging from the rapidity of his journey, as indicated in the words of Luke, Paul must have found all the churches of these regions in such a condition that a longer visit on his part was not necessary. Still he made good use of every opportunity to admonish, encourage, and confirm all the disciples, urging them earnestly to cling to the faith in the Lord Jesus as it had been delivered to them. Paul, with his energy and with his capacity for work, is a model missionary for all times; he did not spare himself in the labor of his Lord. But while he was spending the latter part of summer and the early fall in the center of Asia Minor, events in Ephesus were preparing the way for his labors in that important city. For a certain Jew by the name of Apollos, an Alexandrian by birth, his parents and forefathers having lived in that Egyptian city for many years, thus making him a native of Alexandria, though a Jew by descent and education, came to Ephesus, settled there for a time. He was both eloquent and learned, and well-read in the Scriptures; he was at home in them and could adduce the most important passages in any emergency and in the defense of any doctrine. This man had received catechetical instruction in the way of the Lord; he knew the divine plan of salvation which aimed at the redemption of Israel; while he was not acquainted with any other baptism but John’s, he may have known a good deal of Christ’s words and deeds as gained from such accounts as Egyptian Jews brought back from their visits to the Jewish capital. But what he lacked in accuracy of knowledge, he fully made up in fervor. He was burning in his spirit with zeal for the Lord, and he made it his regular custom to speak and teach the things concerning Jesus Christ with all accuracy; both in private conversation and in public discourse he set forth the facts which had been taught him as exactly as he could. Weak as he was in Christian knowledge, he began to speak freely even in the synagogue, for he had the courage of his convictions. And Aquila and Priscilla, who had not found it necessary to separate themselves from their countrymen at Ephesus, hearing him speak, showed fine tact and solicitude in his behalf. They recognized his excellencies as well as his deficiencies, and therefore took him with them and set the way of the Lord before him with greater exactness, supplying what he still lacked in knowledge from the information which they had gained from Paul. That was a fine indication of the right spirit toward a brother that was still weak in knowledge; and the fact that Apollo accepted this service in the spirit in which it was rendered shows that he was not puffed up with pride over his abilities and knowledge. Sometime afterwards, therefore, after he had been thoroughly established in the full Christian knowledge, when he planned to go over into Achaia, to Corinth, for a stay of some time, the Christian brethren of Ephesus wrote a letter of recommendation for him, urging the disciples in the Greek capital to make him welcome. This service of love deserves to be imitated a little oftener in our days; for not only the relatives and close friends, but all Christian brethren should take an interest in the spiritual welfare of such as remove to a different part of the country. But the example of Apollo is also significant, for he at once sought out the brethren in Corinth, and in conference with them proved of great aid to them that had become believers by grace. What Paul had planted Apollo watered; but it was God that gave the increase. His grace worked faith in the hearts of the believers, as it does to this day. The success of Apollo’s labors was due in no small measure to the fact that he, powerfully, vehemently, argued down the Jews; he confuted them, even if he could not convince them; for before all the people, in public meetings, he demonstrated from the Scriptures, from the Old Testament writings as they were universally accepted by the Jews, that Jesus, the prophet of Nazareth, who was crucified at Jerusalem, could be no one else than the Christ, the Messiah of the world. It is a blessing, a gift of God, if a teacher of the Church has the ability to confute the gainsayers and to bring out the glorious facts of salvation with the proper force.

Summary.Paul labors at Corinth under the special protection of God, returns to Antioch by way of Ephesus, Caesarea, and Jerusalem, and sets out upon his third missionary journey, Apollos doing some advance work for him in Ephesus.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

23. Down to Antioch and into Syria, Phrygia and Galatia, where I trow he had established churches, i. e., little holiness bands in private houses, while at home, in Tarsus, A. D. 35-38, “establishing all the disciples.” Here, we see Paul take a great tour over sea and land, through many countries, and never mentions a single conversion. What is he doing? “Establishing the disciples.” Is not sanctification the establishing grace? God help us to walk in the footprints of Paul, going round and round among the churches and getting them sanctified and established. John Wesley said only one in three in his day stood, for the want of establishing grace. He also said: “It is more to retain the grace of God than to receive it.” Oh, how we all need stirring up along this line!

MINISTRY AND SANCTIFICATION OF APOLLOS

Alexandria, Egypt, under the patronage of that celebrated literary and enterprising monarch, Ptolemy Philadelphus, became the greatest literary emporium on the globe during the centuries preceding Grecian pre- eminence, at the same time under the generous philanthropy of this monarch having become the rendezvous of a vast number of Jews, for whose especial benefit, calling a convention of the seventy most learned Jews of the age, he had them translate the Old Testament out of Hebrew into Greek, thus giving a grand impetus both to Greek literature and the Jewish religion in his kingdom. Amid these auspicious environments the gifted Apollo was brought up at Alexandria, Egypt, excelling in learning and preeminent in native eloquence, becoming not only the sensation but the wonder of the age. In the days of John the Baptist, having come from Africa to Palestine, he enjoyed the ministry of that wonderful prophet, becoming one of his brightest converts; responsive to the call of God, became a powerful preacher of the gospel under the Johanic dispensation. Gloriously regenerated and baptized under the preaching of fiery John, the greatest of all the prophets.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

23. In accordance with this plan, he gives but a brief glance at the apostle's stay in Antioch, and the first part of his third missionary tour. (23) " Having spent some time there, he departed, passing through the district of Galatia, and Phrygia, in order, confirming all the disciples. " The historian now leaves Paul in the obscurity of this journey among the Churches, and anticipates his arrival in Ephesus, by noticing some events there, which were, in the providence of God, opening the way for his hitherto forbidden labors in that city.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

23. καὶ ποιήσας χρόνον τινά, and after he had spent some time there. As they had experienced for themselves the troubles of the Judaizers, the people at Antioch would sympathize with the Apostle, if he were meeting with like opposition now in his own work.

For χρόνον ποιεῖν cf. Act 15:33, Act 20:3; 2Co 11:25; Jas 4:13.

ἐξῆλθεν, he departed, making Antioch his starting point as he had done in both his former missions.

διερχόμενος καθεξῆς … Φρυγίαν, passing through all the region of Galatia and Phrygia in order. No doubt he took the same route as before. Thus he would visit Lystra and Derbe before he came to the more northern portions of Asia Minor mentioned in this verse.

στηρίζων, strengthening. The return of the Apostle to the Churches which he had once visited would infuse new spirit, while his presence and words would everywhere quicken Christian activity.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23.] Paul’s visit to the churches in Galatia and Phrygia.

Either (1) Galatia is here a general term including Lycaonia, and Paul went by Derbe, Lystra, Iconium, &c. as before in ch. 16, or (2) he did not visit Lycaonia this time, but went through Cappadocia: to which also the words διελθόντα τὰ ἀνωτερικὰ μέρη (ch. 19:1) seem to point, ἡ ἄνω Ἀσία being the country east of the Halys. We find Christian churches in Cappadocia, 1Pe 1:1. On this journey, as connected with the state of the Galatian churches, see Prolegg. to Gal. § iii. 1.

καθεξῆς implies taking the churches in order; regularly visiting them, each as they lay in his route.

One work accomplished by him in this journey was the ordaining (but apparently not collecting) a contribution for the poor saints at Jerusalem: see 1Co 16:1.

Timotheus and Erastus probably accompanied him, see ch. 19:22; 2Co 1:1; and Gaius and Aristarchus, ch. 19:29; and perhaps Titus, 2Co 12:18 al. (and Sosthenes? (1Co 1:1), but see on ver. 17.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.