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John MacArthur · Citado em PreceptAustin
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MacArthur adds that "A little-appreciated truth about the ministry is that pastors and missionaries, perhaps more than other believers, are subject to discouragement. Charles
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MacArthur wrote, “Jews returning from Gentile lands customarily shook the Gentile dust off their sandals, an act which became a symbol of their hatred of non-Jews. Paul’s act symbolized his rejection of the Jews—an infuriating act to them by one of their own. It also showed his abhorrence of their blasphemy; he did not want any of the dust from the synagogue where that blasphemy had taken place to cling to his clothes.” Sometimes we need to show our disgust with the apathy and rebellion against God’s word." And said to them, "Your blood be on your own heads! I am clean - This put into words what was expressed by shaking the garments. By declaring this common epithet Paul was saying he was not responsible for rejecting Jesus as the Messiah. His Jewish audience familiar with the OT would have understood what he was saying and most likely recognized his allusion to passages in Ezekiel When I say to the wicked, ‘You will surely die,’ and you do not warn him or speak out to warn the wicked from his wicked way that he may live, that wicked man shall die in his iniquity, but his blood I will require at your hand. 19 “Yet if you have warned the wicked and he does not turn from his wickedness or from his wicked way, he shall die in his iniquity; but you have delivered yourself. (Ezekiel 3:18-19+) “Son of man, speak to the sons of your people and say to them, ‘If I bring a sword upon a land, and the people of the land take one man from among them and make him their watchman, 3 and he sees the sword coming upon the land and blows on the trumpet and warns (LIKE PAUL HAD SOLEMNLY WARNED THE JEWS) the people, 4 then he who hears the sound of the trumpet and does not take warning (LIKE THESE RESISTANT, BLASPHEMING JEWS), and a sword comes and takes him away, his blood will be on his own head. 5‘He heard the sound of the trumpet but did not take warning; his blood will be on himself. But had he taken warning, he would have delivered (Lxx = exaireo) his life (Lxx = psuche)." (Ezekiel 33:2-5 See also Ezek 33:8-9, 2 Sa 1:16, Mt. 27:25 and Ezek. 33:7–16; Ezek 34:10) God's words to Ezekiel are clear and applicable to the present context in Acts 18 - On one hand, hear (and heed) the warning (warning is inherent in the Good News, because there is "Bad News" if the Good News is rejected) and it effects deliverance of one's soul ("Life" in Ezek 33:5 is psuche = soul). Reject the warning and receive no deliverance. In the Septuagint the Greek verb for "delivered" in Ezek 33:5 is exaireo, the same verb Paul uses in opening words to the Galatians writing that Jesus Christ "gave Himself for (in our place, our Substitute for) our sins so that He might rescue ( exaireo) us from this present evil age, according to the will of our God and Father." (Gal 1:4+). In sum, blood on one's own heard is tantamount to NO deliverance of their soul and by "default" their reception of eternal punishment! There is no middle ground! There is no purgatory! There is no second chance. There is either eternal heaven or eternal hell. The choice is yours. Will you have your own blood on your head and perish eternally or will you by grace through faith be covered by the fully atoning, redeeming blood of Jesus and live eternally with Him? Doesn't sound like a hard choice does it! And yet these Jews rejected Jesus as their Messiah as tragically does the majority of mankind! I am clean - This is an interesting statement given that he had just shaken off the dust (of the synagogues)! He was "free of synagogue dust" so to speak. The adjective for clean is katharos which describes that which is free of dirt and thus clean. In the present context Paul is saying he is clean of their blood. In Judaism katharos came to mean ceremonially clean as when one avoided contact with an unclean animals, persons, or places that were strictly forbidden. By using this specific word katharos Paul seems to imply that while he was "clean" of their blood, these Gospel resisting, Jesus blaspheming Jews themselves were "unclean!" Talk about how to make an orthodox Jew really mad - this would do it! From now on I will go to the Gentiles - Paul made a similar pronouncement in Acts 13:46+ Luke recording "Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God (Gospel) be spoken to you first; since you repudiate (reject - apotheomai) it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles." So as in Anitioch Pisidian, the turning point is reached again by Paul in Corinth. Tony Merida - Because the Jews refused to listen, he moved on to the Gentiles (a pattern that will continue: Acts 19:8-9+; Acts 28:23-28+). Later Paul told the Ephesian elders he was innocent of the blood of all, for he had proclaimed the whole counsel of God to Jews and Greeks (Acts 20:18-31+, esp. Acts 20:26-27+). (SEE Exalting Jesus in Acts)
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MacArthur notes that "Luke's use of the title proconsul is another important testimony to his painstaking accuracy as an historian, as Richard N. Longenecker explains: That Luke distinguishes correctly between senatorial and imperial provinces and has the former governed by a proconsul on behalf of the senate and the latter governed by a propraetor representing the emperor says much for his accuracy, for the status of provinces changed with the times. Achaia was a senatorial province from 27 b.c. to a.d. 15 and then again from a.d. 44 onwards... It was therefore governed by a proconsul... Macedonia, however, was an imperial province, and therefore Luke rightly called the magistrates at Philippi praetors. ("The Acts of the Apostles," in Frank E. Gaebelein, ed.,See The Expositor's Bible Commentary - Volume 10) (See Acts 1-28 MacArthur New Testament Commentary Two Volume Set) Proconsul (deputy)(446)(anthupatos from anti = instead of + hupatos = highest, supreme, consul) literally means instead of a consul. A proconsul was a governor of a senatorial province in the Roman Empire. The Greeks used to word consul because after the expulsion of the kings, the consuls had the supreme or highest authority in the Roman government. "A proconsul, a person sent as governor into a Roman province with consular power which was very intensive. Augustus, at the beginning of his reign, divided the provinces into two parts; one of which he gave wholly over to the people, and the other which he reserved for himself. After this, the governors who were sent into the first division bore the name of proconsuls though they were denied the whole military power, and so fell short of the old proconsuls." (Complete Word Study Dictionary) Wikipedia on proconsul - Latin word prōconsul is a shortened form of prō consule, meaning "(one acting) for the consul."[2] It appears on inscriptions beginning in 135 BC. A proconsul was an official of ancient Rome who acted on behalf of a consul. A proconsul was typically a former consul. All uses of anthupatos in NT - Acts 13:7; Acts 13:8; Acts 13:12; Acts 18:12; Acts 19:38 The Jews with one accord rose up against Paul - Even as the Holy Spirit creates unity among believers (Eph 4:3+), the evil one creates unity among non-believers. So while many of the uses of homothumadon refer to the unity of the early church, sadly the adversaries were also unified against the early church (Acts 7:57+, Acts 12:20+, Acts 18:12+, Acts 19:29+). These Jews were unanimous in their hatred of Paul and his gospel of Jesus. THOUGHT - And beloved, that opposition has not dissipated in America (but is actually accelerating). Thus, if the enemies of the church are of one accord, how important is it for the body of Christ to be of one accord? (That's a rhetorical question!). You can mark it down that where there is homothumadon among believers, the Holy Spirit is present and active! (Cp Eph 4:4+, compare also Acts 15:25+ with Acts 15:28+ where being of one mind is associated with the Spirit) And the converse also applies - without the Holy Spirit energizing saints, uniting hearts, there is the potential for discord and disharmony because of our fallen flesh. "Harmonious" saints are surely Spirit filled saints! One accord (3661)(homothumadon from homos = same + thumos = temperament or mind) means with one mind, unity of mind, with one purpose, with unanimous consent, of one accord. In a word it means together. One lexicon says homothumadon means "to be of one soul." It speaks of an action agreed upon unanimously (with one impulse) or by common consent. Homothumadon was frequently used in secular settings to describe the unanimity of a synod, of creditors, of a husband and wife, of brother (TLNT, Moulton and Milligan) Homothumadon - 11x -mainly in Acts. Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29; Ro 15:6 Homothumadon is a key word in the Acts of the Apostles, where it has both positive (Acts 1:14; 2:46; 4:24; 5:12; 8:6; 15:25) and negative (Acts 7:57, 12:20, 18:12, 19:29) connotations. Lawrence Richards comments on this word that "The image is almost musical; a number of notes are sounded which, while different, harmonize in pitch and tone. As the instruments of a great orchestra blend under the direction of a concertmaster, so the Holy Spirit blends together the lives of members of Christ’s church." (The Teacher's Commentary) THOUGHT - This word homothumadon begs the question -- Would you say your church exhibits homothumadon? While clearly the power of the early church was the Holy Word and the Holy Spirit, the catalyst of "homothumadon" was important! Rise up against (2721)(katephistemi from kata = against+ ephistemi = come upon) means to rise up against, to rush against implying in a hostile sense. Louw-Nida says it means "to use sudden physical force against someone as the outgrowth of a hostile attitude." (Only here in the NT and none in Lxx). The aorist tense in this context depicts the decisiveness of the uprising against Paul. How perfect is God's timing? The Lord Jesus had just personally promised Paul "I am with you and no man will attack you in order to harm you!" (Acts 18:10). Paul had been forearmed with the immutable promise of God! And brought him before the judgment seat - While Jesus did not prevent the Jewish crowd from taking Paul to the Judgment Seat, there is no evidence that they harmed him physically. The Judgment Seat was in the agora (see picture of Corinth above). Longenecker writes that "The "Bema" at Corinth, however, was a large, raised platform that stood in the agora (marketplace) in front of the residence of the proconsul and served as a forum where he tried cases." (See Acts) Judgment seat (968)(bema from bainō, "to step, ascend"; see also Wikipedia) (see also Judgment Seat powerpoint by Andy Woods) (picture of ancient bema). in its most common NT use refers to a raised platform on which an official is seated when rendering judgment on certain legal cases or athletic events. It is a platform before which someone would walk up to receive judgment; (figuratively) the administration of justice, given from "a tribunal-chair" (throne) at which there is a meting out rewards and punishments. Pilate sat on a judgment seat (bēma) in Christ's trial (Mt 27:19; Jn 19:13). Gallio sat on a judgment seat (Acts 18:12-17). THOUGHT - All believers must stand before the judgment seat of God/Christ (Ro 14:10+; 2Cor 5:10+). This divine judgment will reward our works – not judge our sins, for that judgment occurred 2000 years ago on the mighty Cross when the humble Lamb bore ALL our sins, His temporal death giving us eternal life! However, it is a mistake to assume God "doesn't care" about the small matters (decisions) of life. Far from it! Each and every scene of life is a "partnership invitation" from God to live with Him – not just for Him! (Cp Lk 16:10+ with Eccl 12:14, 1Cor 4:5) The quality of every deed ("work") done by believers will be tested at the judgment-seat (bēma) of Christ (See what constitutes Good Deeds). He will judge and reward the redeemed – concerning every scene of their lives to appropriately fit them with their glorified body. Our reward is not earned, but it will fit (Rev 19:8)! Each glorified body will have capacities that match the individual believer so they can enjoy the Lord throughout the aeons of eternity. That is, each glorified body seems to reflect the extent the believer hungered for righteousness (God's approval) in this life (cf. Mt 5:6+ with Phil 3:11-21+). All 12 uses of Bema in NT - Matt. 27:19; Jn. 19:13; Acts 7:5; Acts 12:21; Acts 18:12; Acts 18:16; Acts 18:17; Acts 25:6; Acts 25:10; Acts 25:17; Ro 14:10; 2 Co. 5:10. Two uses of Bema in Septuagint - Dt 2:5, Neh 8:4 ("Ezra the scribe stood at a wooden podium"). An actual marble bēma was discovered in ancient Corinth, located in the center of the marketplace (agora) (Bema at Corinth photograph or Images of Bema). This bēma "judgment seat" was discovered about a century ago in Corinth's agora and is composed of blue and white marble slabs. This high platform was flanked by two waiting rooms and may be the very one Paul was tried on by Gallio (Acts 18:12-17+). A columned street (leading to the agora) with a row of 16 shops was also uncovered. One shop has the inscription, "meat market." See 1Cor 10:25 and Ro 14:21 which address the role of a believer's conscience in the eating of meat previously sacrificed at the temple of Apollo (temple of Apollo). Both Jesus (Jn 19:13) and the apostle Paul (Acts 18:12) appeared before an earthly judgment-seat (bēma) where they were judged unjustly. This worldly judgment (praise God) stands in utter contrast to what believers will experience at the judgment seat of Christ (2Cor 5:10+)! Robert Moffat - "We shall have all eternity in which to celebrate our victories, but we have only one swift hour before the sunset in which to win them." (Another source cites Amy Carmichael). C. S. Lewis - "If you read history you will find out that the Christians who did most for the present world were precisely those who thought most of the next." Related Resources - The Judgment Seat of Christ by S Lewis Johnson What is the Judgment Seat of Christ / Bema Seat of Christ? What is the Great White Throne Judgment? What are all the different judgments in the Bible? What does the Bible say about when God will judge us? What happens at the final judgment? Judgment Seat of Christ - Baker's Evangelical Dictionary of Biblical Theology Judgment Seat - Easton's Bible Dictionary Judgment Seat - Holman Bible Dictionary Judgment Seat - Vine's Expository Dictionary of NT Words Judgment Seat - International Standard Bible Encyclopedia Judgment Seat - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Bema - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Bema - 1911 Encyclopedia Britannica Judgment Seat Of Christ - ABC's of Prophecy Sermon by Leonard Ravenhill = The Judgment Seat of Christ Radio Bible Class booklet = The Judgment Seat of Christ. Click for a picture of the remains of the bema at the ruin in Corinth. Acts 18:13 saying, "This man persuades men to worship God contrary to the law. KJV Acts 18:13 Saying, This fellow persuadeth men to worship God contrary to the law. Acts 18:4; 6:13; 21:28; 24:5,6; 25:8 Acts 18 Resources - Multiple Sermons and Commentaries THE PEJORATIVE "THIS MAN" Pejorative means expressing contempt or disapproval and iis intended to disparage or belittle. That was certainly the tactic of these evil Jews! The KJV has "this fellow." As Jack Andrews says "They didn’t show enough respect for Paul to mention his name. That is the way the Lord Jesus was treated by His accusers—Paul was in good company! We better not show contempt for the man of God or the message of God." Basically the contention of the Jews was that Rome acknowledged Judaism but they wanted Gallio to condemn Christianity. Saying "This man persuades men to worship God contrary to the law - "persuading people to worship God in ways that are contrary to our law." In fact Paul was doing nothing contrary to the Roman law. He was leading men to be able to truly worship God in spirit and in truth through the only Mediator between God and man, the Man Christ Jesus. (1 Ti 2:5) He was teaching that "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.." (Acts 4:12). He was teaching that Jesus the Messiah is "the way, and the truth, and the life; no one comes to the Father but through" Jesus. (Jn 14:6) MacArthur explains to what "law" the Jews are referring - They were talking about Roman law, because they were trying to get this Roman to convict Paul of a crime. Christianity officially was viewed as a sect of Judaism. The Romans saw it as a sect of Judaism, therefore, it came under what the Romans called religio licita, ("approved religion"). The Romans had a category called "permitted religions." Although they believed in emperor worship, they had category of permitted religions. Judaism was one of the permitted ones and Christianity was seen as a sect of Judaism. What these Jews were trying to do was to get Gallio to acknowledge that Paul's brand of religion was not religio licita but religio illicita, and that it should be excluded, because it was not Judaism. They wanted to convict him. Gallio was no dumbbell. He was cool, and I'm sure he'd heard Paul preach. He knew enough about the Jewish religion assuredly to know that the Jews had this and that and the other kind of standard, and they believed in a Messiah, and they were looking for their Messiah. All that Paul was announcing was that Jesus is that Messiah.Therefore, Gallio could see that Paul's brand of Christianity was, in fact, just a form of Judaism in his own mind. (Sermon)
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MacArthur comments that Priscilla and Aquila "had become two of Paul's closest friends. That he felt the freedom to invite them to accompany him shows that other leaders had already emerged within the Corinthian church, such as Gaius, Sosthenes, Stephanas, and Crispus. And the fact that Priscilla and Aquila would leave their business to go with Paul indicates their loyalty and devotion to him." (See Acts 13-28 MacArthur New Testament Commentary - Page 158) In Cenchrea he had his hair cut, for he was keeping a vow - Cenchrea (Wikipedia) was the eastern seaport of Corinth about 7 miles from the giving ships access to the Aegean Sea (map). We learn about a church in Cenchrea from Romans 16:1 where Paul writes "I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea." Tony Merida - Paul must have intended to go to Jerusalem before going to Cenchreae because he shaved his hair to conclude a Nazirite vow (cf. Num 6:2,5,9,18). Doing so may have been Paul’s expression of thanks to God for protecting him at Corinth. The ritual would include offering a sacrifice at the temple and burning hair devoted to God on the altar (Johnson, Let’s Study Acts, 230). The action shows that Paul never disregarded the law’s relevance to Jews, contrary to false charges from others (ibid.; cf. Acts 18:13; 21:21-26; 1 Cor 9:20). John Stott comments, "Once Paul had been liberated from the attempt to be justified by the law, his conscience was free to take part in practices which, being ceremonial or cultural, belonged to the “matters indifferent,” perhaps on this occasion in order to conciliate the Jewish Christian leaders he was going to see in Jerusalem (cf. 21:23). (Message of Acts, 301)" (See Exalting Jesus in Acts) Barton - The vow Paul took at Cenchrea (the seaport for the city of Corinth) may have been a temporary Nazirite vow (read Nu 6:2,5,9,18), which would end with shaving the head and offering the hair as a sacrifice (Numbers 6:18). Or it could have been a personal vow of thanksgiving, offered in light of God’s providential protection while in Corinth. (See Life Application New Testament Commentary - Page 539) Larkin has this note on Paul's vow "Paul cuts his hair, signaling the beginning of the end of a Nazirite vow (Nu 6; m. Nazir). Evidently he had begun this vow after either the Macedonian or Corinthian vision, as a sign of earnest beseeching of the Lord for success in the mission to which Paul had been called (Acts 16:9-10; 18:9-10). Now in thanksgiving Paul ends the vow and thus recognizes that the Lord made good on his promises. In our life of faith we too may be confident that what God calls us to do he will enable us to complete (Phil 1:6)....Josephus Jewish Wars 2.313-14 give evidence that a Nazirite vow could be undertaken outside Palestine. Bruce (1988:355) disagrees and sees the vow as a private one. What is new in Luke's account is the commencement of the vow's completion, the cutting of the hair, outside Palestine." (See Acts - Page 267) MacArthur - After he became a Christian, Paul realized the worthlessness of all the efforts at self-salvation by ritual, tradition, legalism, sincerity, and external goodness compared to the true righteousness and knowledge of God that came through knowing Christ (Phil. 3:7-9). But he had a genuine love for God's law in Scripture (cf. Rom. 7:12, 14) and was still influenced by his Jewish heritage. And when he wanted to show his deep thanks for God's marvelous encouragement during the difficult times in Corinth (cf. chapter 11 of this volume), he naturally thought of a typically Jewish way of doing so. The vow Paul made was a Nazirite vow—a special pledge of separation and devotion to God (cf. 2 Cor. 6:17). It was usually made in gratitude to the Almighty for gracious blessing or deliverance. (Nu 6:2-5)...The vow was for a specific period (usually a month, although Samson [Judg. 16:17], Samuel [1 Sam. 1:11], and John the Baptist [Luke 1:15] were Nazirites for life). At the end of that time there was an elaborate ceremony (Nu 6:13-21) In Paul's day, provision was made for those away from Jerusalem at the termination of their vow to shave their heads, as Paul did, then within thirty days present the hair at the Temple (cf. Josephus Wars, 2.15.1). The phrase he was keeping a vow indicates a process not yet completed. That required his arrival in Jerusalem. (See Acts 13-28 MacArthur New Testament Commentary - Page 158) Toussaint - When Paul made this vow is unstated. He may have made it when he left Troas for Macedonia, or at the beginning of his ministry at Corinth, or more likely, before the Lord gave him the vision (vv. 9-10). During the vow Paul would have let his hair grow. Now the time of the Nazirite vow was over (after about a year and a half), and Paul got a haircut at Cenchrea (cf. Num. 6:1-21). (See The Bible Knowledge Commentary Acts and Epistles - Page 18) Longenecker - that Paul cut his hair at Cenchrea shows that he had earlier taken a Nazirite vow for a particular period of time that had now ended. Such a vow had to be fulfilled at Jerusalem, where the hair would be presented to God and sacrifices offered (cf. Num 6:1-21; M Nazir 1:1-9:5; Jos. War II, 313 [xv.1]). Some have proposed that Paul cut off his hair at the beginning of his vow. But there is no evidence for this, and much in the literature about Nazirite vows speaks directly against it. Others have called this a "Nazirite-like" vow, feeling somewhat uneasy that Paul at any time in his Christian ministry took a Jewish vow. But for one who thought of himself as a Jewish Christian (2Cor 11:22; cf. Rom 9-11) and who at the conclusion of three missionary journeys to the Gentile world could still insist that he was "a Pharisee, the son of a Pharisee" (Acts 23:6; cf. 26:5), such an action should not be thought strange. (See Luke---Acts) NET Note - It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God. Related Resources: What is the Nazirite/Nazarite vow? What does the Bible say about keeping your vows / oaths? Should a Christian make a promise? Barton - THE TOGETHER TEAM Priscilla and Aquila were marriage and ministry partners (18:18). Four timeless qualities enabled Priscilla and Aquila to have a marriage that resulted in major ministry: 1. They were steeped in the Truth of God’s Word. (Remember that Priscilla and Aquila spent a great deal of time with Paul making tents together. Obviously, they had heard him teach and preach many, many times. This explains the reason they were able to pull Apollos aside and explain the gospel to him. They were competent in handling the Scriptures.) 2. They had an eye on Eternity. (Though they were tentmakers by trade, they were focused on something far more significant. They were investing in people and seeking first and foremost to build Christ’s church!) 3. They had an attitude of Availability. (Always their home was open; always they were willing to pull up stakes and go where they were needed.) 4. They were radically committed to Ministry. (Everywhere they went, lives were touched. Because they were active, sensitive, faithful, and steady, they ended up having an impact on three of the most influential Christian leaders of their day—Paul, Apollos, and Timothy!) How much ministry takes place in your marriage? (See Acts - Page 316) Acts 18:19 They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. KJV Acts 18:19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. NET Acts 18:19 When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews. Acts 18:19 They stopped first at the port of Ephesus, where Paul left the others behind. While he was there, he went to the synagogue to reason with the Jews. Ephesus Acts 18:24; 19:1,17,26; 20:16; 1 Cor 16:8; Ephesians 1:1; 1 Timothy 1:3; 2 Timothy 1:18; 4:12; Revelation 1:11; 2:1 but Acts 18:4; 17:2,3 Acts 18 Resources - Multiple Sermons and Commentaries Ephesus in the Time of Paul (c. A.D. 60) Recommended resource = ESV.org PAUL'S SHORT SOJOURN AT EPHESUS They came to Ephesus, and he left them there - Paul left Priscilla and Aquila in Ephesus. This visit by Paul would be short (Acts 18:19-21) but he would later return and spend 3 years in Ephesus (compare Acts 19:10 with Acts 20:31), his longest recorded stay in any city.
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MacArthur comments that Priscilla and Aquila "apparently remained in Ephesus for a few years, had a church meet in their home (1 Cor. 16:19), and eventually returned to Rome (Ro 16:3-5)." (See Acts 13-28 MacArthur New Testament Commentary - Page 160) Longenecker - On arriving at Ephesus, Aquila and Priscilla set about their business in the city. There they were to remain for four or five years, hosting a congregation of believers in their home and sending their greetings back to their Corinthian friends in one of Paul's letters (cf. 1Cor 16:19). They were probably there during Demetrius's riot (cf. Acts 19:23-41), even risking their lives to protect Paul (cf. Rom 16:4). Sometime after Claudius's death in A.D. 54 (perhaps 56), they probably returned to Rome (cf. Rom 16:3). Paul, however, having wanted earlier to minister at Ephesus (cf. Acts 16:6), went to the synagogue and "reasoned" (dielexato) with the Jews gathered there. Though it was not the Sabbath, he knew he could find an audience in the synagogue and probably desired to "test the waters" in anticipation of his later return. (See The Expositor's Bible Commentary - Abridged Edition: ... - Page 728) Left - Aerial View of Ephesus - Blue Circle marks ruins of city with harbor 2 miles away! Right - View toward the west with marshes & then the ocean (hard to see) (Source) Ephesus (2181)(Ephesos) is a famous seaport city, the most important Roman commercial city in Asia Minor and the capital of Ionia (see location on eastern side of modern Turkey). Ephesus was surrounded on three sides by mountains and on the west by the Icarian Sea. The Cayster River ran across the plain. (See more detailed discussion of Ephesus in Acts 19:1+). Marshall adds that "It was a free city with its own assembly (19:39), and had a famous temple of the goddess Artemis. The port is now silted up and the site abandoned, but impressive ruins have been uncovered, including the theatre. The town was a meeting place of various cultural influences, and it had a large Jewish population who enjoyed special privileges." (See Acts: An Introduction and Commentary - Page 318) Ephesos is used 17x in the NT - Acts 18:19; Acts 18:21; Acts 18:24; Acts 19:1; Acts 19:17; Acts 19:26; Acts 19:35; Acts 20:16; Acts 20:17; 1 Co. 15:32; 1 Co. 16:8; Eph. 1:1; 1 Tim. 1:3; 2 Tim. 1:18; 2 Tim. 4:12; Rev. 1:11; Rev. 2:1 John Polhill - Located on the main highway connecting the Aegean with the rich trade routes in the east, Ephesus was the main commercial center of Asia. It had a natural harbor with access to the Aegean by way of the Cayster River. According to Pliny, the original city was built on the sea; but because of silting from the Cayster, the city lay several miles inland up the river in the first century. The ruins of the city are some five miles inland today. To the north of Ephesus lay the city of Smyrna at the mouth of the Hermus River, and to the south was Miletus at the mouth of the Maeander River. The coastal plain connected Ephesus with both these cities and the commerce that traveled through them. In fact, no better site could have been picked for the evangelization of all of Asia Minor than Ephesus. The seven churches of Rev 2–3 may well have owed their origin to Paul’s Ephesian ministry. (See Acts: An Exegetical and Theological Exposition of Holy Scripture) Read my article Beware of Slowly Drifting From Your First Love of Jesus Zodhiates - The city is in complete desolation. Many ruins remain, including the stadium and theater. On the same plain is a little Turkish village called Ayasalouk, a corrupted form of "Ayios Theologos": "Saint [holy] Theologue," i.e., Saint John. Saint John is supposed to have ended his days at Ephesus. The ancient city often changed its name and its site. In apostolic times, Ephesus contained three remarkable buildings: Timeline & Location of the Seven Wonders Model of Temple of Diana/Artemis (I) The temple of Diana, one of the seven wonders of the world, was erected at the joint cost of all Asia and was 220 years in building. In the center of the court was an image of the goddess Diana, which superstitious people believed fell down from heaven (Acts 19:35). Ephesus fell prey to the Goths in a.d. 262, and the remains of its magnificent temple were hidden from the world until they were brought to light in 1869 by J. T. Wood who spent eleven years (1863-1874) in exploration of the ancient city. Theater & Harbour Street on Right (II) The theater (Acts 19:29) was the largest structure of its kind built by the Greeks and was claimed to be capable of seating 50,000 spectators. J.T. Wood, however, estimated its seating capacity at 24,500 persons. (III) The stadium or circus, an arena in which the Ephesian people witnessed foot races, wrestling matches, and fights with wild beasts. The competitors were usually condemned criminals who were sent naked into the arena to be torn to pieces by wild beasts (1 Cor. 15:32). The remains of the victims were sometimes exposed at the end of the combat which gives great vividness to the apostle's reference in 1 Cor. 4:9. Some of these games were held in honor of Diana, and the silver shrines of the goddess made by Demetrius <G1216> and his fellow craftsmen were eagerly purchased for household idols by visitors (Acts 19:24). (Complete Word Study Dictionary – New Testament) Related Resources: Wikipedia - Ephesus American Tract Society Ephesus Bridgeway Bible Dictionary Ephesus Easton's Bible Dictionary Ephesus Fausset Bible Dictionary Ephesus Holman Bible Dictionary Ephesus Hitchcock Bible Names Ephesus Hastings' Dictionary of the Bible Ephesus Hastings' Dictionary of the NT Ephesus 1911 Encyclopedia Britannica Ephesus International Standard Bible Encyclopedia Ephesus Kitto Biblical Cyclopedia Ephesus McClintock and Strong's Bible Encyclopedia Ephesus The Jewish Encyclopedia Ephesus Left (2641)(kataleipo from kata = intensifies or strengthens the meaning + leipo= to leave behind) literally means to leave behind or leave remaining. Now he himself - The fact that Luke says he left them suggests that Paul ventured into the Jewish synagogue by himself. The NLT says "They stopped first at the port of Ephesus, where Paul left the others behind. While he was there, he went to the synagogue to reason with the Jews." Entered the synagogue (sunagoge) and reasoned with the Jews - This was Paul's usual pattern he would take the Gospel first to the Jews (Ro 1:16, (cf. Acts 9:20; 13:5, 14; 14:1; 17:2, 10, 17; 18:4; 19:8).) So even though he declared in Acts 18:6+ that "from now on I shall go to the Gentiles," he continued to go first to the Jews. (cf Paul's heart for his Jewish brethren to be saved = Ro 9:1-3, Ro 10:1. See Acts 19:8-9+) Reasoned (1256)(dialegomai from diá = denoting transition or separation + légo = speak; English = dialogue) means to engage in an interchange of speech, thinking different things with oneself, to mingling thought with thought. And so it meant Paul reasoned with the Jews using thoughtful arguments (almost certainly based on the OT) in an attempt to persuade the Jews. Dialegomai is used repeatedly by Luke to describe Paul's proclamation and defense of the Gospel in Thessalonica (Acts 17:2), Athens (Acts 17:17), Corinth (Acts 18:4), Ephesus (Acts 18:19; Acts 19:8, 9), Troas (Acts 20:7, 9), and finally, before the Roman governor, Felix, in Caesarea Maritima (Acts 24:25). Acts 18:20 When they asked him to stay for a longer time, he did not consent, KJV Acts 18:20 When they desired him to tarry longer time with them, he consented not; he did not consent, Acts 20:16; 21:13,14; Mark 1:37,38; 1 Cor 16:12 Acts 18 Resources - Multiple Sermons and Commentaries JEWS REQUEST PAUL TO STAY When they asked him to stay (meno) for a longer time, he did not consent - Who is they? The nearest antecedent is the Jews, so the they is unlikely to refer to Priscilla and Aquila. These Jews were more receptive to Paul's reasoning (they were more like the Jews at Berea - Acts 17:11) than the obstinate Jews in synagogues like the one at Corinth. This is quite a different reception in this synagogue compared to some of his previous experiences (Acts 17:5, etc) Asked (requested)(present tense - continually asking)(2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated. NET Note - Paul probably refused because he wanted to reach Jerusalem for the festival season (ED: PROBABLY PASSOVER) before the seas became impassable during the winter. MacArthur suggests that Paul's response to turn down an "open door" in a Jewish Synagogue shows how seriously he took his vow. Toussaint notes that "Some Greek manuscripts add that Paul's desire to go to Jerusalem in haste was to keep a feast. If this is accurate, probably Paul wanted to observe the Passover." (See The Bible Knowledge Commentary Acts and Epistles - Page 18) Consent (1962)(epineuo from epi = upon + neuo = to nod, beckon) means to give consent (as by a nod). Used only here in the NT with one use in Lxx of Pr 26:24. Liddell-Scott - to nod, in token of approval, to nod assent, Il.; to approve, sanction, promise, Eur.; he nodded in sign that it was true, Aeschin. 2. to make a sign to another to do a thing, to order him to do, Hom. 3. to nod forwards, he nodded with his helmet, i.e. it nodded, Il. 4. to incline towards Acts 18:21 but taking leave of, them and saying, "I will return to you again if God wills," he set sail from Ephesus. KJV Acts 18:21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. but taking leave of them Acts 15:29; Luke 9:61; 2 Cor 13:11 I will return to you again Acts 20:16; Deuteronomy 16:1 if God wills Acts 19:21; 21:14; Mt 26:39; Ro 1:10; 15:32; 1 Cor 4:19; Php 2:19-24; Hebrews 6:3; James 4:15 Acts 18 Resources - Multiple Sermons and Commentaries But taking leave of them - See note above apotasso) which means to assign to different place, to allot. However in the NT it is only found in the middle voice and has the meaning to bid farewell. This same verb is used in Acts 18:18. Of course as the context shows, Paul did not leaver these "hungry" Jews in a lurch, for he left his trusted fellow laborers Priscilla and Aquila, and they would soon receive I will return to you again if God wills - Paul sought God's will in all matters. He was a God-dependent man, a good pattern for all of God's children to emulate! THOUGHT - Do you append "If God wills" to your wants and your wills? Remember the old television story "Father knows best!" As
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MacArthur writes "That Apollos had been instructed in the way of the Lord does not mean he was already a Christian (cf. v. 26). The phrase the way of the Lord is an Old Testament term for instruction in the things of God. God said of Abraham in Genesis 18:19: "I have chosen him, in order that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice; in order that the Lord may bring upon Abraham what He has spoken about him." Judges 2:22 describes God's intent "to test Israel" to see "whether they will keep the way of the Lord to walk in it as their fathers did, or not." In Psalm 25:8-9 the psalmist declares, "Good and upright is the Lord; therefore He instructs sinners in the way. He leads the humble in justice, and He teaches the humble His way." The way of the Lord, then, was the path of spiritual and moral standards God expected His people to follow (cf. 1 Sa 12:23; 2 Ki 21:22; Pr 10:29; Jer. 5:4-5)....Apollos accepted John the Baptist's message that Messiah was coming. He even believed that Jesus was that Lamb of God (John 1:29) and Messiah. He surely expounded with force and persuasion the Scriptures that pointed to Jesus. But he did not understand the significance of Christ's death and resurrection. Nor was he acquainted with the coming of the Spirit and the birth of the church on the Day of Pentecost. In short, he was a redeemed Old Testament saint; he was saved but was not able to be called a Christian yet. (SEE Acts 13-28 MacArthur New Testament Commentary - Page 161) Darrell Bock on John's baptism - John’s baptism is unique to him and is grounded in his prophetic office. It is a call to commitment and includes a recognition that God is coming. It is neither the washing of a separated covenant community (Qumran) nor an initiatory rite (Gentile proselytes). Unlike traditional Judaism, it is not a religious act related to bringing sacrifices. Rather, it is an affirmation, a washing that looks with hope for God’s (Ed: Messiah's) coming and lives in light of one’s relationship to Him (regarding this future looking and living see Bock's note below on meaning of forgiveness of sins associated with John's baptism as recorded in Luke 3:3+). This attitude is much like the NT emphasis on a life of faith. (Baker Exegetical Commentary - Luke). So John’s baptism is a prophetic eschatological washing; that is, it is a baptism of promise that looks to the greater baptism of the Spirit (Schürmann 1969: 158–60). It points forward to the cleansing that comes to those who respond to Messiah’s offer with faith. This association of Spirit and cleansing was mentioned in the OT (Ezek. 36:25–27+; Zech. 13:1+).......In short, John’s baptism was a step on the way to the Promised One’s forgiveness. The repentance in view here will not only make one alter the way one lives, but also will cause one to see “the Mightier One to come” as the promise of God. To submit to this baptism is to confess one’s commitment to this perspective. This is the essence of John’s baptism of repentance for the forgiveness of sins. (See Bock's complete note from the Baker Exegetical Commentary-Luke) I agree with Dr Bock's excellent analysis and it helps one understand Dr MacArthur's premise that while Apollos was mighty in the Scriptures, he was not yet actually saved by grace through faith. What a formidable advocate Apollos was to become once He received the empowering Holy Spirit Who would enable him to take his incredible knowledge of the Word of Truth and use it as the sword of the Spirit (Eph 6:17+)! Barton - ON FIRE FOR GOD Apollos taught with great fervor (18:25). How can we capture and maintain Apollos’s zeal? The key is conviction. When beliefs move from our heads down into our hearts, when we are overpowered by truth and we become convinced in our souls that a thing is true and that it matters, then we become passionate. This is not a plea for us to try to conjure up feelings or attempt to live on an emotional high. But it is a warning for us to monitor our spiritual temperature. We must do the things that will increase our passion for God and avoid things that tend to sap us of our spiritual enthusiasm. If we don’t worship or witness, if we don’t experience God or spend time with new believers who are joyful and exuberant about their newfound relationship with God, we can very easily become stagnant and cold. (See Acts - Page 319) THE BAPTISM OF JOHN The following article is from Gotquestions.org, a trustworthy site for sound doctrine. Question: "What was the meaning and importance of the baptism of John the Baptist?" Answer: Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6) (ED: I WOULD QUESTION THIS STATEMENT THAT "MANY BELIEVED" - TWO REASONS - JOHN SAYS HE CAME TO HIS OWN AND HIS OWN DID NOT RECEIVE HIM in John 1:11+. SECONDLY IF "MANY BELIEVED" IN HIM WHY DID SO MANY REJECT HIM AND CRUCIFY HIM? I WOULD AGREE THAT SOME UNDOUBTEDLY BELIEVED BUT QUESTION IF IT WAS TRULY "MANY." SEE MACARTHUR'S COMMENTS BELOW). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the One coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. Christian baptism today also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior. (Gotquestions.org) John MacArthur that "while there were various ceremonial washings in Judaism (cf. Heb. 6:2+), there was no baptism of Jews. But while there was no baptism of Jews in Judaism, the Jews did baptize Gentile converts to Judaism (Gentile proselytes). Thus, those who “were being baptized by [John] in the Jordan River, as they confessed their sins” (Mt. 3:6), were publicly acknowledging that they were no better than the Gentiles. Their sins had separated them from the true and living God (cf. Isa 59:2) and cut them off from covenant blessings. For Jewish people to place themselves on the same level as the despised Gentiles was astonishing, and demonstrates the power of John’s preaching. Unfortunately, few being baptized by John were truly repentant. The nation would later reject Jesus when He failed to meet their expectations of a political Messiah, who would deliver them from the Romans. Others were superficial from the start....But those few (Mt 7:13–14+) who acknowledged their sinful condition and alienation from God and turned to Him in repentant faith were saved. (See Luke 1-17 MacArthur New Testament Commentary Set - Page 28 (Bolding added) MacArthur on Mark 1:4 - Multitudes from Jerusalem, Jericho, and all the country of Judea came to hear John, to confess their sins, and to be baptized by him. By confessing their sins, the people agreed with God that they had broken His law and needed to be forgiven. But in the end, this revival proved to be largely superficial. Sadly, the nation that flocked to John at the peak of his popularity would later reject the Messiah to Whom his whole ministry pointed. (See Mark 1-8 MacArthur New Testament Commentary) (Underlining added). Related Resource: Darrell Bock's discussion of John's baptism of repentance for the forgiveness of sins What are the seven baptisms mentioned in the Bible, and what do they mean? Acts 18:26 and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. KJV Acts 18:26 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. NET Acts 18:26 He began to speak out fearlessly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately. he began to speak out boldly in the synagogue. Acts 14:3; Isaiah 58:1; Ephesians 6:19,20 Priscilla and Aquila heard him, Acts 18:2,3 explained to him the way of God more accurately. Acts 8:31; 28:23; Proverbs 1:5; 9:9; 22:17,18; 25:12; Mt 18:3,4; Mark 10:15; Luke 19:26; 24:27; John 7:17; 1 Cor 3:18; 8:2; 12:21; Hebrews 6:1; 2 Peter 3:18 Acts 18 Resources - Multiple Sermons and Commentaries APOLLOS' BOLD SPEECH IN THE SYNAGOGUE And he began to speak out boldly in the synagogue - Luke characterizes Apollos' speaking as bold which clearly indicates he was speaking truths that might "ruffle the feathers" of some of the Jews in the synagogue. In short, he was speaking about Jesus as the fulfillment of the Old Testament prophecies. His bold speech was based on his firm conviction and confidence in the veracity or truth of the Scriptures which pointed to Jesus as the long awaited Jewish Messiah. Boldly (boldness) (3955)(parrhesiazomai from parrhesia = freedom or frankness in speaking or confident in spirit and demeanor <> pas = all + rhesis = speech) means literally speaking out of every word and conveys the idea idea of freedom to say all and thus means to speak freely, openly, boldly, fearlessly, without constraint. The Greeks used this word for speaking in a democratic assembly. This verb is always used in the NT of speaking. It means to be bold and courageous in one's speech reflecting an attitude of openness that comes from freedom and lack of fear. Gilbrant say parrhesiazomai "refers to fearless and frank speaking with the freedom to speak openly even in the face of opposition. A full citizen (though not a slave) in the Greek city-states had the right to express any opinion freely in the public assembly. The word is also used to express the openness of intimate conversation with a friend. Later, the philosophical school of Cynicism used the word to denote the freedom of speech that someone who is morally pure has; he need not fear the public scrutiny of his life which his words might incite." (Complete Biblical Library Greek-English Dictionary) As
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MacArthur comments "That the mighty preacher and scholar would consent to be taught by a lowly tentmaker and his wife attests to his godly humility." THOUGHT - Apollos' who himself was eloquent and might in the Scriptures and yet was willing to submit to be taught by others begs an important question - Regardless of your age, are you willing to submit to others and be taught? This question is especially apropos to the young reformed movement (men in their 30's, now moving into their 40's - written 2019). My experience is that these younger men do not put much stock in what their older, more mature brethren (some having walked with Jesus almost as long as these young men have been alive!) have to say or offer. How ludicrous it would have been for Timothy to say to Paul "Thanks for your input but I'm good!" Does this unwillingness to submit reflect a touch of spiritual pride? I'll let you be the judge on that one! In any event this failure to be willing to be taught by more mature disciples of Christ is a sad circumstance and is surely a tragic loss for the body of Christ, as older men have far more experience with the trials, tribulations and triumphs of the Christian life! O well, I will get off my "soapbox!" Thankfully Apollos was willing to humbly submit to a couple of tent-makers! Compare comments Robertson an older Commentary (originally published in 1927) - Instead of abusing the young and brilliant preacher for his ignorance they (particularly Priscilla) gave him the fuller story of the life and work of Jesus and of the apostolic period to fill up the gaps in his knowledge. It is a needed and delicate task, this thing of teaching gifted young ministers. They do not learn it all in schools. More of it comes from contact with men and women rich in grace and in the knowledge of God's ways. (Word Pictures in the New Testament) Barton - TOO PROUD TO LEARN? Although his natural abilities could have made him proud, Apollos proved himself willing to learn (18:26). God used Priscilla and Aquila, fresh from months of traveling with and learning from Paul, to give Apollos the complete gospel. Because Apollos did not hesitate to be a student, he became an even better teacher. How much does your willingness to learn affect God’s efforts to help you become all he wants you to be? Be humble enough to let others teach you truths and skills that can make you a more effective Christian witness. (See NLT Life Application Study Bible, Third Edition, Large Print - Page 2509) The specific phrase way of God occurs only 4x in the Bible (in NAS) - Matt. 22:16; Mk. 12:14; Lk. 20:21; Acts 18:26. See synonymous phrase way of the Lord in Acts 18:25. Took aside (4355)(proslambano) means to take hold of and lead aside (as Peter did to Jesus in Mt 16:22, Mk 8:32). Explained (1620)(ektithemi from ek = out + tithemi = to place) means literally to place outside. It was used in this literal sense to describe newborn babies left out to die from exposure. It is used figuratively here in Acts 18:26 where it means to set forth, to provide additional information, conveying a deliberate and detailed narrative, in short "to explain." and thus to explain. Ektithemi is used with this same meaning in Acts 11:4+ ("explain to them in orderly sequence") and Acts 28:23+ ("he was explaining to them by solemnly testifying about the kingdom of God"). Utley on orderly sequence - It has the connotation of explaining something in a logical, temporal, or sequential order. This fits Luke’s research method (cf. Luke 1:1–4), personality, and professional training (physician). Ektithemi - 4x - explain(1), explained(1), explaining(1), set outside(1). Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23 Accurately (199)(akribos) means characterized by exactness, thoroughness, precision, accuracy in addition to the associated idea of looking, examining, and investigating something with great care and alertness. Akribos pertains to strict conformity to a norm or standard, involving both detail and completeness, with focus on careful attention. In context akribos refers to ethical behavior with a focus on careful attention especially regarding the dangers and deceptions that continually assault us from our mortal enemies, the world, the flesh and the devil. This word is used in the Septuagint when Daniel tells King Nebuchadnezzar that his "dream is trustworthy (Lxx - akribos, another version of Lxx has alethinos - true, dependable)." (Da 2:45) Akribos - 8v - accurately(1), careful*(1), carefully(2), full well(1), more accurately(1), more exact(1), more thorough investigation(1), more thoroughly(1). Matt. 2:8; Lk. 1:3; Acts 18:25; Acts 18:26; Acts 23:15; Acts 23:20; Acts 24:22; Eph. 5:15; 1 Thess. 5:2 Barton - THE POWER OF HOSPITALITY Priscilla and Aquila took Apollos aside and taught him (18:26). In an age when the focus is mostly on what happens between husband and wife, Aquila and Priscilla are an example of what can happen through husband and wife. Their effectiveness together speaks about their relationship with each other. Their hospitality opened the doorway of salvation to many. All their lives they used their home as a warm place for training and worship. Back in Rome years later, they hosted one of the house churches that developed (Romans 16:3–5). The Christian home is still one of the best tools for spreading the gospel. Do guests see Christ (and meet him) in your home? (See Acts - Page 321) Acts 18:27 And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, KJV Acts 18:27 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: NET Acts 18:27 When Apollos wanted to cross over to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he assisted greatly those who had believed by grace, NLT Acts 18:27 Apollos had been thinking about going to Achaia, and the brothers and sisters in Ephesus encouraged him to go. They wrote to the believers in Achaia, asking them to welcome him. When he arrived there, he proved to be of great benefit to those who, by God's grace, had believed. the brethren Acts 9:27; Ro 16:1,2; 1 Cor 16:3; 2 Cor 3:1,2 the brethren encouraged him Colossians 4:10; 3 John 1:8-10 he greatly helped those 1 Cor 3:6,10-14; 2 Cor 1:24; Php 1:25 who had believed through grace John 1:12,13; Ro 1:5; 1 Cor 15:10; Ephesians 2:8-10; Php 1:29; Colossians 2:12; 2 Th 2:13,14; Titus 3:4-6; James 1:16-18; 1 Peter 1:2,3 Acts 18 Resources - Multiple Sermons and Commentaries And when he wanted to go across to Achaia - "Apollos had been thinking about going to Achaia" (NLT) He desired to go from Ephesus to Achaia. Acts 19:1 specifies that he went to Corinth (korinthos) which was the capital of Achaia and was about 245 miles due west of Ephesus across the Adriatic Sea. Wanted (disposed, wished)(1014)(boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. The brethren encouraged him and wrote to the disciples (mathetes) to welcome him - Were Silas and Timothy still in Corinth? We do not know. The believers in Ephesus wrote what amounts to a "letter of commendation" to the disciples in Corinth (This may be the letter to which Paul refers in 2 Cor 3:1). Notice that the believers in Jesus in Corinth are referred to as disciples. To reiterate disciples are not a special class of believers. All believers in Jesus are disciples of Jesus and vice versa. The CSB translation interprets the encouragement as directed to the disciples "the brothers wrote to the disciples urging them to welcome him," but that seems less likely in the context. Encouraged (4389)(protrepo from pro = toward + trepo = to turn) is used only here and literally means to turn forward, to propel, to urge on, to urge forward (to persuade), to impel (morally), to promote a particular course of action. Zodhiates comments "In the NT only in the middle protrépomai, to cause one to turn himself, as it were, toward action." Welcome (588)(apodechomai from apo = from or intensifier + dechomai = to take from another for oneself, to receive, to welcome) means to receive kindly or hospitably (Luke 8:40; Acts 15:4; 18:27); of God's Word, to receive or embrace heartily, put out the "welcome mat" for it (Acts 2:41); of benefits, to receive or accept gratefully (Acts 24:3).
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MacArthur adds that "Apollos was so effective in his discourse that he crushed his opponents, totally disproving them at every point. His devastating performance in the public debates made a profound impression on the Corinthian church. They soon held him in the same high esteem in which they held Peter and Paul (1 Cor. 1:12; 3:4, 6). It must have pained him (as it did Paul and Peter), to have one of the developing Corinthian church's factions identify with him. His successful transition from Old Covenant believer to New Testament saint was an immense blessing for the church." (See Acts 13-28 MacArthur New Testament Commentary - Page 163) Toussaint adds that "So forceful was Apollos' ministry that factious believers at Corinth formed an Apollos party (1 Cor. 1:12). There is no indication that Apollos promoted such a faction and Paul nowhere held him accountable for it." (SEE Bible Knowledge Commentary - Page 409) Demonstrating by the Scriptures - This is ultimately what anyone who presents the Gospel should resort to - the Scriptures. Of course in this context it refers primarily to the Old Testament prophecies about Jesus, a subject regarding which Apollos was mighty (a veritable "dynamo!") J Vernon McGee once said that Christ is on virtually every page of the OT if we have the spiritual eyes to see Him. Apollos was attempting (of course enabled by the Spirit) to open the eyes of his Jewish protagonists to the truth that Jesus was their Messiah described from Genesis to Malachi! Demonstrating (pointing out)(1925)(epideiknumi from epí = upon + deíknumi = show, make known character or significance of something by visual, auditory, gestural, or linguistic means) literally means showing upon and so to cause to be seen, to exhibit (Acts 9:39). Figuratively it means to show to be true, to prove to be true beyond a doubt and so to demonstrate convincingly. In in Luke 17:14 Jesus’ command to the lepers to ‘show themselves to the priests was intended to be “proof” for the priests (cf. Mk 1:44) In Acts 9:36 the idea is to display or show all that Dorcas had done for the disciples. Epideiknumi - 7v - Matt. 16:1; Matt. 22:19; Matt. 24:1; Lk. 17:14; Acts 9:39; Acts 18:28; Heb. 6:17 Scriptures (1124) See preceding note on graphe THOUGHT - This is the pattern (demonstrating by the Scriptures) we should all attempt to utilize as we share Christ with those who are lost, those who are skeptical and those who think they are "okay" because they know a little about Christ (but do not really know Him intimately - Mt 7:21-23+). That Jesus was the Christ - That Jesus was the Messiah (Greek - messias; cf Messiah - Anointed One) about Whom the OT had abundantly prophesied - over 300 Messianic prophecies. Related Resources: See Messianic Prophecy Josh McDowell's classic "More than a Carpenter" - this is online and is good book to suggest to your skeptical friends, Jewish or otherwise! How a Jewish man Michael Goldstone met Messiah - this site has multiple similar very powerful video testimonies from Jewish men and women from all walks of life (Send the link to your Jewish friends!) Barton - THE ROLE OF REASON Apollos was from Alexandria in Egypt, the home of a great university and massive library. A scholar, orator, and debater, Apollos was used greatly by God to strengthen and encourage the church. A finely trained mind is a powerful tool when used for the glory of God. Apollos used the gift of reason to convince many in Greece of the truth of the gospel. You don’t have to turn off your mind when you turn to Christ. If you have an ability in logic or debate, use it to bring others to God. (See Acts - Page 322) The best thing. In the best place. With the best of results. David, a man after God's own heart writes... The law of his God is in his heart. His steps do not slip (Psalm 37:31)