Acts 18
OGCACTS TEST OVER THE THIRD MISSIONARY JOURNEY AND THE VOYAGE TO ROME
True or False
Paul visited numerous churches in Galatia on his third journey.
Among those visited in the above stated province was Berea and Thessalonica.
Apollos was a native of Corinth.
No, that is all wrong. He was from Athens.
Still wrong, his native home was Alexandria.
Apollos was mighty in the scriptures.
A woman helped to teach this man the truth.
Apollos became a famous preacher at Corinth.
Paul asked twelve men in Ephesus if they had received the Holy Spirit after they had believed.
Acts states that the twelve men were baptized into the name of the Father, and of the Son and of the Holy Spirit.
The spiritual gifts given were tongues of knowledge.
Paul preached for six months in the synagogues of Ephesus.
He worked for three years in the schoolroom of Tyrannus.
Diseases and those possessed of demons were healed by handkerchiefs that were carried away from the body of Paul.
Seven sons of one Sceva really took a beating from a man possessed of a demon. (Read this carefully please)
The whole town of Ephesus heard about this and it caused a terrible reflection upon the standing of the church.
There were hypocrites even in the churches that Paul established.
A thousand or more dollars went up in smoke in the city of Ephesus.
Paul’s plan from Ephesus was to go immediately from there to Jerusalem.
Paul wrote II Corinthians from Ephesus at this time.
MULTIPLE CHOICE
Paul sent who from Ephesus to Macedonia? 1) Titus and Timothy. 2) Timothy and Erastus. 3) Aristarchus and Secundus.
What churches were established during the stay at Ephesus? 1) The churches at Corinth and Thessalonica. 2) The seven churches of Asia. 3) The churches at Troas and Philippi.
The work of Christ was called: 1) The church of Christ. 2) The Gospel of Christ. 3) The Way, in the town of Ephesus.
Demetrius was: 1) A goldsmith. 2) A worker in brass. 3) A silversmith.
Demetrius was angry most of all because: 1) Diana was losing devotees, 2) He was losing money. 3) The Jews were losing followers.
Who was carried into the mob in the Ephesian theater? 1) Timothy and Erastus. 2) Gaius and Titus 3:1-15) Aristarchus and Gaius.
Paul was kept from going into the theatre because: 1) He knew it was against the rules. 2) Friends warned him. 3) Jehovah warned him.
Alexander was: 1) The orator of the Jews. 2) A friend of Paul. 3) One of the Asiarchs.
The mob was quieted down by the: 1) City police. 2) City councilman. 3) The town clerk.
The assembly that was called out by Demetrius can be referred to in a general way as a: 1) Town meeting. 2) Church. 3) Camp meeting.
The town clerk gained his point by telling them that: 1) They would be only furthering the cause of Christ. 2) Called into account for their actions. 3) Dishonoring their reputation.
Paul departed from Ephesus: 1) At night. 2) After he had exhorted the disciples. 3) Early in the morning.
Paul went directly to: 1) Macedonia. 2) Greece. 3) Asia from Ephesus.
Paul wrote the following books from Corinth: 1) Romans and 2 Corinthians 2:1-17) Galatians and Philippians 3:1-21) Romans and Galatians.
II Corinthians was written from: 1) Rome. 2) Philippi 3) Troas.
FILL IN THE BLANKS
Paul expected _______________ to meet him at _______________with news from _______________________
Paul was taking up a collection on the third missionary journey for the poor _____________________________ in _____________
There were __________________ men who helped carry this money (the number of men).
Luke’s home-town was ________________________
Paul was in a hurry to arrive in ______________ before ____________
The meeting in Troas occurred on the ___________ day of the week.
The meeting was held in a three-story house and ______________ fell out of the window and was taken up for dead.
From __________________ he sent to __________________ and called to him the __________________ of the church. Acts 20:17.
UNDERLINE THE MISTAKES IN THE FOLLOWING:
Paul wanted the Ephesian elders to know that after his departing grievous wolves would enter in among them, not sparing the flock. And not only so, but that right from among themselves men would arise as partyists to draw away disciples after them. Paul gave a statement from Jesus that was not found in the four gospels. Rhodes is the name of one of Paul’s companions. There was a change of ships at Patara. They passed Cyprus on the right. The ship from Patara unloaded at Tyre. They stayed three days at Tyre. Some of these of Tyre were prophets. They stayed seven days at Ptolemais. Philip the evangelist was a convert of Paul. Philip was like Paul, and was an evangelizing bachelor. There came a prophet from Jerusalem whose name was Agabus. This man took his own girdle and bound his hands and feet and said that Paul would be thus bound in Jerusalem. Paul was to stay in the home of John Mark in Jerusalem. There were only two apostles present in Jerusalem when Paul arrived.
**CAN YOU MATCH THESE THOUGHTS?
Place the matching numbers in the two lists alongside each other.**
All zealous for the law.
The Jews from Asia.
He spake unto them in the Hebrew language.
Four men who had a vow.
Claudius Lysias.
The castle stairs.
… scourge a man that is a Roman?
The Egyptian who led 4000 Assassins.
… far hence unto the Gentiles.
No resurrection, neither angels nor spirits.
Neither eat nor drink till they had killed Paul.
The command of Ananias.
Paul’s sister’s son.
200 spearmen, 200 footman, 70 horsemen.
The governor of Syria and Cilicia.
The Jews in Jerusalem.
The chief captain.
The words that set off the mob to cry: Away with him.
Those over which Paul was at charge.
Paul addressing the Jewish mob.
Those who stirred up the multitudes and laid hands on Paul.
Where Paul stood to address the Jews.
Smite him on the mouth.
Paul’s words to the centurion.
The one for whom Paul was mistaken.
The profession of the Sadducees.
The forty under an oath.
Paul’s escort.
Felix.
He who heard the plot.
WHO SAID IT?TELL WHERE
… We have found this man a pestilent fellow.
I appeal unto Caesar.
I also could wish to hear the man myself.
Saul, Saul, why persecutest thou me?
Paul, thou art mad. Thy much learning is turning thee mad.
With but little persuasion thou wouldest fain make me a Christian.
Sirs, I perceive that the voyage will be with injury and much loss.
By hearing ye shall hear, and shall in no wise understand; and seeing ye shall see, and shall in no wise perceive.
We neither received letters from Judea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
REVIEW EXAMINATION OVER THE BOOK OF ACTS True or False
Jesus promised the baptism in the Holy Spirit to 120 disciples.
One of the qualifications for the office of the apostle was to have been with Jesus from the baptism of John until the day of ascension.
The theme of the sermon on Pentecost was repentance from sin and faith in God.
The lame man at the gate beautiful had been lame since his birth.
Peter had the same type of men in his second audience as he did in the first.
All twelve apostles were arrested and put in jail as a result of Peter’s message on Solomon’s porch.
Ananais and Sapphira were carried out dead because of lying.
An angel of God released the twelve apostles from prison.
Gamaliel saved the apostles from a beating by a clever speech.
Stephen was stoned for blasphemy.
True or False
Philip and Stephen were scattered by the persecution.
Simon the sorcerer believed but was never baptized.
The Ethiopian eunuch was the treasurer of a queen.
Peter and John came to Samaria for the purpose of giving spiritual gifts.
Simon the sorcerer sinned in that he tried to impart the Holy Spirit when he had no right to do so.
Ananais baptized Saul of Tarsus after Saul had been without food or drink for three days and nights.
Saul did not preach immediately after his baptism, but went away into Arabia.
Peter’s first convert in Lydda was named Aeneas.
Cornelius was baptized in the Holy Spirit before he was baptized in water.
Herod made a speech in Jerusalem for which an angel of heaven smote him and he was eaten of worms.
True or False THE FIRST MISSIONARY JOURNEY
Elymas was one of the converts made in the town Iconium.
There were many who heard the word and believed in Antioch of Pisidia.
Timothy was converted by Paul at Derbe.
No persecution was encountered at Derbe.
Upon the return trip they did not have time for preaching.
True or False TROUBLE OVER CIRCUMCISION
The trouble was caused by the Jews from Antioch.
Paul and Barnabas had a difficult time in being accepted as sincere by the brethren in Jerusalem.
Peter’s speech told of the miracles God had wrought through his ministry.
James told how prophecy was fulfilled in the conversion of the Gentiles.
The letter stated that it was wrong to eat blood.
True or False THE SECOND MISSIONARY JOURNEY
Paul took up a collection for the poor saints in Judea on this journey.
Paul established the work in Galatia on this journey.
The woman with a spirit of divination lived in Philippi.
Paul refused to leave the jail at Philippi without a proper escort.
Paul stayed in Thessalonica to reason three Sabbaths.
Jason lived in Thessalonica.
There was a good work done in Berea with no opposition.
An Epicurean is one who does not believe in showing emotion.
There was no one converted in Athens.
Silas and Timothy joined Paul in Corinth.
True or False THE THIRD MISSIONARY JOURNEY
Priscilla and Aquila met Apollos in Corinth and corrected his teaching.
The seven sons of Sceva were interested in casting out demons.
Paul wrote the book of I Corinthians from Ephesus.
Demetrius was interested in stopping the preaching of Paul.
Paul took a collection from Galatia, Macedonia and Achaia for the saints in Judea.
True or False THE VOYAGE TO ROME
Paul was purifying himself in the temple when the Jewish authorities stirred up the people against him.
Paul made a defense before the council that had no answer by those of the council.
Paul was tried before Festus with Tertullus as the lawyer for the Jews.
The ship drifted for fourteen days before the breakers of Malta were heard.
Paul stayed two years both in Caesarea and in Rome.
SPECIAL STUDY ON THE HOLY SPIRIT THE PERSONALITY AND DEITY OF THE HOLY SPIRIT
The Holy Spirit is a person and is so described in the Word of God.
A.
The personal pronoun is used when speaking of the Holy Spirit. John 14:16-17; John 14:26; John 16:13. Romans 8:16.
B.
The Holy Spirit is said to have a mind. 1 Corinthians 2:9-11; Romans 8:26-27.
C.
The Holy Spirit can be grieved. Ephesians 4:30.
D.
The Holy Spirit can be lied to. Acts 5:3.
E.
The Holy Spirit is said to speak. John 16:13; Acts 8:29; 1 Timothy 4:1.
F.
The Holy Spirit is said to have the power of choice. 1 Corinthians 12:11 (Not best ref.).
G.
The Holy Spirit has the power to forbid. Acts 16:6.
H.
The Holy Spirit has the power to love. Romans 15:30
The above attributes are ascribable only to a person; hence, we can say the Holy Spirit is a person. 2.
The Holy Spirit is a divine person. One of the Godhead.
A.
The Holy Spirit is called God. Acts 5:3-5; Genesis 1:11; Genesis 1:26; Job 26:13; Psalms 104:30.
B.
The Holy Spirit is said to be eternal. Hebrews 9:14.
C.
The Holy Spirit is spoken of as omniscient or all wise. 1 Corinthians 2:10-13.
D.
The Holy Spirit is spoken of as omnipotent or all powerful. Acts 1:8; 1 Corinthians 2:4-5.
E.
The Holy Spirit is spoken of as omnipresent or everywhere present. Psalms 139:7-10; John 14:16-17.
F.
The Holy Spirit is placed on an equal with Christ and God, Matthew 28:19; Romans 15:30; 2 Corinthians 13:14.
The above attributes are ascribable only to God. Hence, we can say that the Holy Spirit is divine or one of the Godhead.
THE HOLY SPIRIT IN THE LIFE OF CHRIST
John 3:34; Colossians 1:19; Colossians 2:9
We need but make a brief statement to understand the relation of Christ with the Holy Spirit; the same statement that John made concerning Him, i.e. Christ possessed the Spirit without measure. John 3:34. God placed no limitations on the power of the Holy Spirit in Jesus-’ life. The Holy Spirit exercised in Christ’s life and ministry all of His inherent power. This truth is demonstrated when we consider the following facts:
A.
The Holy Spirit prophesied of His coming. 2 Peter 1:21; Micah 5:2; Isaiah 7:14; Genesis 49:10; Isaiah 53:4-6.
B.
The Holy Spirit brought about His birth. Luke 1:35; Matthew 1:20-25.
C.
The Holy Spirit was present at His baptism. Matthew 3:16; Luke 3:22; Mark 1:10.
D.
The Holy Spirit aided and empowered His ministry. Matthew 12:28; Luke 4:18-21; Acts 1:2; Luke 10:21.
E.
The Holy Spirit raised Him from the dead. Romans 8:11.
F.
The Holy Spirit was with Him at the ascension. Acts 1:2.
In truth then we can say that the Holy Spirit abode with Christ and the fullness of His power was in and with Christ at all times.
THE BAPTISM OF THE HOLY SPIRIT
What is it?
The answer can be found in the meaning of the word baptism. This word means to dip to plung, immerse. We can say then that this experience would be the dipping, the plunging, the immersion in the Holy Spirit. The Holy Spirit is the element of the baptism and man is the object of this baptism. Concisely stated, the baptism in the Holy Spirit was the complete immersion or subjection of the spirit of man by the Holy Spirit. The experience is one of the spirit of man not of his body, only as the body is effected by the condition of the spirit.
Where is this experience recorded in the Scriptures?
A.
On the day of Pentecost in the city of Jerusalem. Acts 2:1-4.
B.
At the household of Cornelius in the city of Caesarea. Acts 10:35-48.
Who received it?
A.
On the day of Pentecost. The apostles.
Reasons why we can know the apostles were the only ones baptized in the Holy Spirit on the day of Pentecost.
a.
Because of the promise made by Christ concerning this event. Acts 1:5 (please read the preceding four verses of this chapter), for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence. Notice now the specificness of this promise made by Christ.
Made to certain persons unto the apostles whom he had chosen. Acts 1:26; Acts 2:4.
It is concerned with a certain event, shall be baptized in the Holy Spirit.
It was to take place at a certain place, not to depart from Jerusalem.
It was to happen at a certain time not many days hence.
Notice a parallel to this and draw your own conclusion.
I promise twelve boys in a class of one hundred
That they will receive $1.00 apiece
Here in the classroom
Tomorrow morning when class convenes.
Would it seem reasonable that any more than twelve boys would receive the money promised? Would it be consistent with the specificness of the promise to give the money to more than twelve? This thought is all based upon this simple truth or rule of understanding:
Whenever certain persons are specified in a promise to be the recipients of that promise this specification excludes all others.
This is found to be true in the promise of Gen 3:15. Two persons were involved in this promise or prophecy; none others could consistently participate in the action described. The promise of God to Abraham that through his seed would all the families of the earth be blessed (Genesis 12:3), could not be accomplished by any other seed but Abraham’S. For the seed of some other family to expect God to bless the world in the way that he promised to bless it through Abraham’s seed would be ridiculous.
Here is the way it happened:
Jesus, on the fortieth day after His resurrection, appeared to His eleven chosen apostles on the hill of Olivet. He spoke to them things concerning the kingdom of God and in the midst of these words concerning the kingdom of God, He made a tremendous promise. Taking the statement of John the Baptist, made some years ago, He pointed out to them the when and where and who involved in this promise. He told them at a certain place, Jerusalem, at a certain time, not many days hence, a certain event would take placethey would be baptized in the Holy Spirit. Well, His apostle showed their inability to really grasp the meaning of the King and His program by their inquiry into the restoration of the kingdom of Israel. He answered them and drew their minds back to the all important promise He had made and the results of it.
His ascension took place in their sight; the angels appeared with their message. They returned with joy to Jerusalem to wait for the promise of the Father. (See Luke 24:49). When they reached Jerusalem, they went into the upper room and had a prayer meeting.
Now who do you suppose the apostles anticipated would received this baptism in the Holy Spirit? Do you think for one moment that they thought that this promise which Jesus had made only to them was going to be poured forth upon any and all who might be gathered together at the appointed time and place when the event was to be fulfilled?
b.
Because the grammatical construction of verses Acts 1:26 and Acts 2:1 prevent any but the apostles from being the recipients of this experience.
We have already made comment upon this point. We only repeat here briefly the facts: The grammatical rule referred to in this discussion is the rule relating to the antecedent of a pronoun. Let us read the verses and then note the application of this rule, Acts 1:26, Acts 2:1. And they gave lots for them and the lot fell upon Matthias; and he was numbered with the eleven apostles. And when the day of Pentecost was now come, they were all together in one place. The question is: Who does the pronoun they refer to? The rule of English grammar governing the discovery of the antecedent of pronouns reads as follows:
A pronoun should not be made to refer to an antecedent placed inconspicuously in the sentence (or in the paragraph, to say nothing of the preceding paragraph), if another noun is so prominent that the reader naturally connects the pronoun with it. (Handbook of Effective Writing by Walter Kay Smart, pages 103-104.) Words in the parenthesis are those of the writer. The rule given in the previous notes refers to this point also but the rule quoted here is so much to the point and so clearly points to the solution to the question that it was thought best to quote it without further comment. The only question that needs to be answered honestly by every person interested in the truth is, Which noun is prominent and the one the reader naturally connects with the pronoun?
c.
Because other scripture references concerning the baptism in the Holy Spirit apply only to the apostles.
- John 14:26. In this reference we have the following words:
But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.
We know that Jesus was addressing His apostles and thus gave this promise to them, for the circumstances of the conversation took place at the passover feast in which Jesus instituted His Supper. (See John 13:1). We also know that only the apostles were present at this feast. Note then that the words of this text are addressed to the apostles and that Jesus is speaking of the coming Holy Spirit which they would receive. When did this promise to the apostles find its fulfillment? At Pentecost of course. What did Jesus say the Holy Spirit would do for them when He came? The words of the text say: Teach you all things and bring to your remembrance all that I said unto you. How could any but the apostles qualify for this promise? Jesus had taught but very little to others, whereas the apostles were instructed thoroughly by His life and teachings. Compare John 16:13-15 and Matthew 10:20.
-
Acts 1:8. In this verse we have the words of Jesus concerning the purpose of the Holy Spirit baptism. These words were only -given to the apostles-’. Nowhere in the New Testament is there one word given as to what purpose there would be in baptizing any others in the Holy Spirit.
-
Mark 16:14-18. Note the situation: In Mark 16:14 we are told that the persons present were the eleven apostles and the risen Lord. Jesus upbraids them for their unbelief and hardness of heart because they believed not. Then follows His commission to them, every word of it addressed to the apostles. In Mark 16:17-18, we have the promise of signs accompanying them that believe. Now, I ask candidly, who was in need of faith or belief? Was it the persons to whom the apostles were to preach the gospel? No. Such persons had already believed. The persons in this situation that were in need of faith were the apostles. Jesus had just rebuked them for their unbelief; hence, the promise of the accompanying signs addressed as it was to those who believed, was a promise to the apostles, the ones in need of faith.
This is confirmed beyond doubt when we read the 20th verse which describes the carrying out of the commission of Jesus. Note: Jesus said, Go ye into all the world; Mark 16:20 says, And they went forth preaching everywhere. Jesus said, these signs shall accompany them that believe; Mark 16:20 says the Lord working with them (the apostles) and confirming the word by signs that followed, Amen. This thought is further established when we read in the book of Acts of the signs promised and in each and every case they were performed through the apostles hands. There is not one reference in the entire book where He that believed and was baptized exercised more faith and thus performed the promised signs.
d. The fourth reason for saying that the apostles were the only ones to receive the baptism in the Holy Spirit upon the day of Pentecost is found in Acts 2:7; Behold, are not all these that speak Galileans?
We know that all the apostles with the exception of Judas Iscariot were from the province of Galilee. We cannot give it as a demonstrable fact but it does seem very unlikely that the 120 persons spoken of in Acts 1:15 were all from the province of Galilee, which lay some sixty or seventy miles north of the city of Jerusalem.
B.
The baptism of the Holy Spirit of the house of Cornelius. Acts, Acts 10:4-48; Acts 11:15-18.
Who were baptized in the Holy Spirit upon this occasion? We answer that the whole household, those who were akin to Cornelius, the servants that might have been present, or those who came as interested listeners. The significant fact is that they were Gentiles.
- Reasons why this incident is not an example for the Holy Spirit baptism today. a.
Because the purpose of the Holy Spirit baptism upon this occasion sets it aside as a special act of God. Hence, it could not be a general example for all Christians. Acts 11:15-18 states in plain words the purpose for this event. (Read this carefully please.) The Holy Spirit through Peter tells us that the reason for this whole circumstance was to convince Peter and all other Jews that the Gentiles were to have the benefits of the gospel. What better method could have been used than to send upon the Gentiles (the first Gentiles to ever hear the gospel) the same gift as was sent upon the apostles in the beginning? The baptism in the Holy Spirit of this Gentile household was intended to so overwhelm the prejudice of the Jew that he would receive them as being on an equal with them in the kingdom of Christ. This very purpose was accomplished. Acts 11:18 states: And when they heard these things (the recital of the baptism of the household of Cornelius) they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
How could it be said that this is an example for us today? According to some the purpose of the baptism in the Holy Spirit today is to better fit the Christian for service (which thing the word of God is said to do, 2 Timothy 3:16-17), whereas, here the purpose was entirely different.
There is a very trite axiom that applies very well at this point: The exception proves the rule. The rule in this thought is that only the apostles were baptized in the Holy Spirit; the exception is the household of Cornelius, which is an exception only because it accomplished a special purpose and thus only proves the rule.
b. Because those of the household of Cornelius were baptized in the Holy Spirit before their sins were washed away. Acts 10:48, compare Acts 22:16; Acts 2:38; 1 Peter 3:21; Mark 16:16.
This again points to the fact that this was a special case and not an example for us today. If this were an example, then Holy Spirit baptism would precede baptism for the remission of sins and thus would God grant to sinners a greater blessing in the Spirit than to the Saints. There were several secondary or subordinate purposes:
In enabling the apostles to establish the church, wisdom and power were needed. These were to be theirs through the Holy Spirit. Matthew 10:19-20; John 16:13-15; John 16:14-26.
In setting up the church they must bear witness of the resurrection. The Holy Spirit baptism empowered them for this task. Acts 1:8.
While building the kingdom in the hearts of men, certain Jewish prejudices had to be overcome. The natural aversion or prejudice of the Jews with the Gentile was surmounted through the baptism in the Holy Spirit. Acts 11:15-18.
To establish the truthfulness of their claims in the minds of the unbelievers, the apostles were granted through the Holy Spirit Baptism, the power of signs and wonders. Mark 16:14-18.
The apostles were enabled by virtue of the Holy Spirit Baptism to lay their hands upon the heads of certain individuals and by this means, impart to the Holy Spirit within the person certain specified powersthese powers were called spiritual gifts. (1 Corinthians 12:1-9). These persons, thus endowed, were capable leaders in the early church. Thus again, do we see the hand of God in the establishment of the church through the Holy Spirit inspired apostles.
Why was the baptism in the Holy Spirit?
A.
There was but one primary purpose and that was to prepare the apostles for their task of setting up the kingdom of God on earth, or of building the church Jesus promised.
How long did it last?
The answer can only be that the power of the baptism lasted long enough to fulfill its purpose.
SPECIAL GIFTS OF THE HOLY SPIRIT
-
What is meant by special gifts of the Holy Spirit? We feel that we could do no better than to repeat what has already been said on this point. The apostles because of the baptism in the Holy Spirit given to them by Jesus were enabled to impart through the laying on of their hands certain special powers to the Holy Spirit within the persons upon whom they would lay their hands. The apostles did not impart the Holy Spirit, but they did enable the Holy Spirit within the individual to accomplish certain acts that he could not previously accomplish. The powers thus granted through the imposition of the apostles-’ hands were called gift. A person who could perform any one of these miraculous works was said to have a spiritual gift.
The number of gifts. 1 Corinthians 12:1-11.
a)
The word of wisdom (divine wisdom) 1 Corinthians 12:8 a.
b)
The word of knowledge (divine knowledge) 1 Corinthians 12:8 b,
c)
Faith (supernatural faith) 1 Corinthians 12:9 a.
d)
Healing 1 Corinthians 12:9 b.
e)
Working of miracles 1 Corinthians 12:10 a.
f)
Prophecy 1 Corinthians 12:10 b.
g)
Discerning of spirits 10c; 1 John 4:1-3.
h)
Diverse kinds of tongues 1 Corinthians 12:10 d.
i)
The interpretation of tongues 1 Corinthians 12:10 e.
Who received these gifts?
a)
The seven. Acts 6:1-8.
b)
The Samaritans. Acts 8:14-23.
c)
The twelve at Ephesus. Acts 19:1-7.
d)
Timothy. 2 Timothy 1:6.
e)
Possibly many of the church leaders. Acts 11:27; Acts 13:1; Acts 15:32; Acts 21:8-14
How given? Through the laying on of the apostles-’ hands.
b)
c)
d)
e)
Could these powers or gifts be passed on?
a)
They Bible says no. Acts 8:14-21; Romans 1:11.
b)
History says no. Read the article of the McClintock and Strong Historical Encyclopedia, Vol. 6, page 320.
What was the purpose of such gifts?
The answer should be evident to all who have studied the previous notes. These spiritual powers were given to reveal divine direction in the establishment of the church in the absence of the New Testament. The message was kept pure until the day in which the revealed written word could be completed. In addition to this purpose, they confirmed the word by the signs they enabled the possessors to perform. Cf. 1 Corinthians 14:22; Acts 13:4-12, 1 Corinthians 12:28; 2 Timothy 1:5; Romans 1:11.
When did they close?
a)
When the apostles and those on whom they had laid their hands died.
b)
When that which was perfect was come, the Word of God, then that which was only in part, that which belonged to the childhood of the church, was done away. 1 Corinthians 13:8-10;
c)
**THE HOLY SPIRIT AND THE CHRISTIAN
THE HOLY SPIRIT INDWELLS THE CHRISTIAN.**
This indwelling received at baptism.
a. Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John who, when they were come down, prayed for them that they might receive the Holy Spirit: for as yet it was fallen upon none of them: only they had been baptized into the name of the Lord Jesus. Acts 8:14-16
b. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples: and he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given. And he said, Into what then were ye baptized? And they said, Into John’s baptism. And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on Him that should come after him, that is, on Jesus. And when they heard this they were baptized into the name of the Lord Jesus. Acts 19:1-5.
c. This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing (or message) of faith? Galatians 3:2.
d. And Peter said unto them, Repent ye and be baptized everyone of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, (even) as many as the Lord our God shall call unto him. Acts 2:38-39. Cf. Acts 2:33 Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this which ye see and hear. Cf. Ephesians 1:13 … ye were sealed with the Holy Spirit of promise.
e.
We are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that obey Him. Acts 5:32.
In this indwelling our bodies are used as His habitation.
a. Or know ye not that your body is a temple (sanctuary) of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glorify God, therefore; in your body. 1 Corinthians 6:19-20.
b. But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through His Spirit that dwelleth in you. Romans 8:9; Romans 8:11.
c.. in whom ye also are builded together for a habitation of God in the Spirit. Ephesians 2:22.
d. Or think ye that the scripture speaketh in vain? Doth the Spirit which he made to dwell in us long unto envying? James 4:5.
Other references that plainly state our relation to the Spirit’s indwelling:
a. Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you. 1 Thessalonians 4:8.
b.
That good thing which was committed unto thee guard through the Holy Spirit which dwelleth in us. 2 Timothy 1:14.
c.
For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit. Hebrews 6:4.
d.
And he that keepeth his commandments abideth in him and he in him. And hereby we know that he abideth in us by, the Spirit which he gave us. 1 John 3:24.
e.
… hereby we know that we abide in him and he in us, because he hath given us of his Spirit. 1 John 4:13.
f.
… that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith. Galatians 3:14.
But to some I know there are other questionsSuch questions arise in a consideration of such passages as given above. In these we see that both God and Christ are also said to be abiding within us. Now to the question: How do God and Christ live within? Is it literal or figurative? Surely you could not say that God literally lives within you. Neither could you say it of Christ. If then their presence within us is only figurative, what of the presence of the Holy Spirit within? Is His presence also a figurative indwelling?
I do not want to be guilty of over-simplification but the answer to this question with me is as simple as this:
(1)
Where is the home of God now? Answer: Heaven
(2)
Where is the home of Christ now? Answer: With the Father in heaven.
(3)
Where is the home of the Holy Spirit now?
Answer: On earth. Previous to the day of Pentecost His home was also in heaven, but since that time He has been here in the world. (Cf. John 14:16).
Now note: He is here, not His representation. If He is here, and we know He is, where does He dwell? That has already been answered, earnest brethren, sincere Christians,
We might approach the same subject from a little different viewpoint. Back in 1864 the same subject was being discussed among earnest brethren. Here is the comment of Moses E. Lard on the subject: Being now through with stating preliminaries, I proceed to make an application of them to the position or doctrine which it is the more especial object of this article to defend. That position is this: That the Holy Spirit dwells in Christians. But let it be first settled that the holy Scriptures assert this position. It will then be in place to inquire in what sense they assert it, i.e. whether literally or figuratively.
The verse cited at the commencement of this article may, for the sake of being very distinct, be divided into three parts, each having its separate meaning and value. The first part is a hypothesis: If the Spirit of Him that raised up Jesus from the dead dwell in you! The second asserts a fact: -He that raised up Christ from the dead shall also quicken your mortal bodies.-’ The third states how this fact will be effected: -By His Spirit that dwelleth in you.-’
Now in regard to the first part, I hold it to be indisputable that the apostle would never have used the language, If the Spirit dwell in you, had it not been both the rule and the fact that the Spirit does dwell in Christians. The hypothesis is not false and it can have no other foundation. But we need not treat the position even as indisputable. The following passage clearly asserts it: Know ye not that your body is a temple of the Holy Spirit which is in you? 1 Corinthians 6:19. And this language is addressed not alone to inspired men, but to Christians generally. Let us now note the several items which it contains. First, we have the body, the human body, the body however not of men out of Christ, but of men in Him, the body of Christians, and this body we have as a temple. Second we have the Holy Spirit represented as being in this body, as dwelling in this temple. This much is absolutely certain. From these premises, therefore, it clearly appears that the New Testament, and that, too, in a part of it relating to Christians, actually and positively asserts that the Holy Spirit dwells in them. On these premises and this conclusion arise several questions demanding notice.
1st. Is the translation of the preceding passages true to the sense of the sacred original? I answer, it is; strictly so, and while it might admit of mere verbal alternations, it can admit of none in the least affecting the sense. The literal word-for-word translation of the second passage is this: Know ye not that your body is a temple of the Holy Spirit in you? The verb which is to follow the Holy Spirit is not expressed, and is hence to be supplied. Analogy clearly requires that it should be enoikei and not esti. The passage would then read: Know ye not that your body is a temple of the Holy Spirit which dwells in you? But this clearly does not alter the sense. Against the translation therefore no objection can be urged.
2nd. In what acceptation are we to take the term Spirit in the first passage? Can we possibly take it to denote, not the Holy Spirit, but a mere frame of mind or disposition? This latter position is sometimes assumed, but is it correct? We emphatically deny it. He would be deemed a bold man truly who should venture to render the passage thus: If the disposition of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also make your mortal bodies alive by His disposition which dwells in you. Yet if this be the meaning of the passage, no injustice would be done it by such rendering. But even granting the possibility, which we do not, of thus rendering the word Spirit in the first part of the verse, still clearly it could not be so rendered in the last part. For surely our bodies are neither kept alive now, nor will they be made alive at the resurrection, whichever view we take, by any mere disposition dwelling in us, though it were even divine. But did even the slightest doubt exist as to the import of the word Spirit in the first passage, none can exist in regard to its meaning in the second. Here we have not the single word Spirit, but the combination, the Holy Spirit, both in the translation and in the original; and this combination, as is universally admitted, stands only for the Holy Spirit proper, and never for a disposition or frame of mind. We are therefore to take the word Spirit as meaning strictly and properly the Holy Spirit.
3rd. In what sense must we take the clause, dwelleth in you? To this inquiry we have two different replies involving two opposing theories. The first is that we are to take the clause literally; and hence to hold that the Holy Spirit actually and literally dwells in Christians. The second is that we are to take the clause not literally, but figuratively; and hence to hold that the Holy Spirit dwells in Christians not actually and literally, but representatively or through the truth. But what kind of dwelling is this last? Let the language be understood. When it is said that the Holy Spirit dwells in Christians not actually and literally, but merely through the truth or representatively, the implication clearly is, that the Spirit itself does not dwell in them at all. On the contrary, the truth only dwells in them, and this stands for or is in the place of the Spirit. This unquestionably is the meaning of the language. Which now of these two theories are we to accept as the correct one? Of course the answer must depend on the acceptation in which we take the clause, dwells in you. In what sense then shall we take it? The rule by which the answer to this question is to be determined is this: A word, whenever met with, is to be taken in its common current sense, unless the subject-matter, the context, or a qualifying epithet forbids it. This rule is universal and imperative. What the phrase dwells in means is perfectly clear; namely, to live in or inhabit as a home. This, then, is the sense in which we must take the clause unless prevented as the rule requires. Now, as to a qualifying epithet there is none, and a glance of the eye at the context is enough to satisfy us that there is nothing in it to prevent the clause being taken in its common acceptation. The only item then, remaining to be considered is the subject-matter. But what is this? The subject of the sentence in hand is, the Holy Spirit; the thing said of it, that it dwells in Christians, and these together constitute the subject-matter or the thought presented in the sentence for consideration. Now if the subject-matter involves anything to prevent the clause being taken in its ordinary sense, it must be the Spirit itself. Does the Spirit itself, then, prevent it? And, if so, on account of what? 1st. It cannot be on account of anything in its nature. For of the nature or substance of the Spirit strictly speaking, we know nothing. Of course, then, we cannot affirm that it is such as to prevent the Spirit dwelling in Christians. From this source, therefore, nothing can be deduced forbidding the clause being taken in its usual sense. 2nd. It cannot be on account of its inability or want of power. Surely no one will deny that the Spirit dwells in Christians on the score that it cannot. We know no limits to its power; hence we must use no language which implies any. 3rd. Nor can it be because it will not. To assert this would be presumptuous indeed. We know nothing to justify it; neither does the word of God teach it. It is hence inadmissible. 4th. Neither can it be owing to anything in the office of the Spirit in the work of redemption. For all we know of this office we learn from Holy writ; and it is simply certain that we learn nothing there against the notion that the Spirit dwells in Christians; and hence nothing to forbid the clause being taken in its usual sense. (Lard’s Quarterly, Vol. I.) But why is the body called a temple? Is it one literally? Of course not. Why then is it referred to as such in this passage? Because of what immediately follows. Your body is to be regarded as a temple because-’ the** Divine Spirit of God dwells** in it. You are to look upon your body as the sacred habitation of the Holy Spirit.
Romans 11:33-36 O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments and His ways past tracing out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to Him, and it shall be recompensed unto Him again? For of Him, and through Him, and unto Him are all things. To Him be the glory for ever. Amen.
Hebrews 11:3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear. If the Holy Spirit is a person (and we know He is) how could He be broken up into 10,000 parts and thus be present in each individual Christian at the same time? Or as one brother of my acquaintance put itDoes each Christian have a separate Holy Spirit all his own?
Here we have a problem concerning the nature of the Holy Spirit and more specifically a problem concerning the omnipresence of His nature.
How, then, can we explain how the Holy Spirit as a person can be everywhere present? Do the scriptures affirm this fact? Yes, the very circumstances already described suggest that. If He is present in you as a person and you live in New York and He is present at the same time in me and I live in San Francisco, you are forced to a conclusion involving omnipresence.
How then can we explain this phenomenon? How can we understand it? The answer is in Hebrews 11:3By faith we understand that the worlds have been framed by the word of God.
Now I ask a question or two:
(1)
How do we understand by faith?
Answer: Easy. Faith cometh by hearing and hearing by the word of God. Romans 10:17.
(2)
What are you to understand by faith here?
Answer: That the worlds have been framed. We understand this because we have read the account of it in Genesis.
So far everything looks perfectly obviousbut another question or two!
(1)
How much concerning the framing of the worlds do you understand?
Answer: I must answer only what is revealed in God’s word.
(2)
How do you understand the creation? i.e. Do you under stand the use of God’s power and wisdom?
Job’s words in modern garb also ask: Were you there when I formed the world? Job 38:4.
Just how was the wisdom of God employed in the creation of the earth? Just how was God’s power exercised in the creation of this universe? Come now, can you explain the omniscience and omnipotence in the nature of God? This word from Lard is so much to the point we reproduce it here for consideration: But the position, that God dwells in Christians not literally but through the Spirit, instead, it seems to me, of disproving that the Spirit dwells literally in them, establishes it. For how can God dwell in Christians through the Spirit if the Spirit itself does not dwell in them? When men say that the Spirit dwells in Christians through the truth they claim for the truth a literal indwelling; yet when God is said to dwell in them through Spirit, they deny of the Spirit a literal indwelling. Are they consistent? But why should any one doubt that the Holy Spirit dwells literally in Christians? It cannot be on the ground that it is not clearly enough asserted. Still by some it is doubted, and we repeat, why? Is it on the ground of our inability to comprehend and explain the fact and mode of such indwelling? We fear that this has much to do with the case. But is this a legitimate ground of doubt? In some cases it is, I grant, but not in this. Such is the nature of the fact asserted that we cannot comprehend it. This we are compelled to confess. Now instead of this inability being a just ground for doubt, it seems to me that it should be the very reverse. For the more sensibly we feel that we cannot and do not comprehend a fact, the less reason have we to question what the Bible says respecting it. Of all the possible grounds upon which a doubt might be founded, this should be the last.
Surely a literal indwelling is not doubted on the ground that we have no sensible evidence of the Spirit’s presence. Nor from the Bible have we any reason to conclude that such evidence would be afforded us. And gratuitously to assume it, and then make the assumption a ground on which to doubt the indwelling, is most unwarrantable indeed. (ibid)
II.
THE HOLY SPIRIT SEALS THE CHRISTIAN.
This sealing is identical with regeneration.
a. Ephesians 1:13-14 … in whom ye also, having heard the word of the truth, the gospel of your salvationin whom, having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God’s own possession, unto the praise of his glory.
This sealing should last until the day of redemption.
Ephesians 4:30 And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption.
This sealing carries two ideas:
a.
Something that is sealed is. authentic.
b.
Sealing declares ownership.
**III.
THE HOLY SPIRIT INTERCEDES FOR THE CHRISTIAN.** Romans 8:26-27.
And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
-
Note the meaning of infirmity. While referring to our human weakness in general, it has special reference here to our weakness in prayer.
-
Note the meaning of helpeth. This is a queer word, a compound in the original, composed of three different words, and literally means to lay hold of in connection with. Cf. Acts 10:40.
-
Note the meaning of the word intercession. It is the same word used of Christ in 1 John 2:1, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.
How does the Holy Spirit make intercession for the saints? a. This intercession is said by some to be altogether independent of our spirit, and that the unutterable groanings in our heart are His, the Holy Spirit’s and not ours. Here are five reasons given for holding this position:
Since the groanings of Rom 8:23 properly belong to us, the likewise of Rom 8:26 must introduce a new thing, and the groanings therefore are not ours as in Romans 8:23, but the Spirit’S,
The word of intercession is the same as used in Romans 8:34, and since Christ’s intercession is wholly His own, why is the same not true of the Spirit?
One of the prepositions (anti) in the word helpeth confirms this explanation. The word helpeth is made up of two pretions and a verb. The word is sunantilambano; sun (with), anti (over against, or in place of), and lambano (to take hold).
Romans 8:27 says that God knoweth the mind, not of man, but of the Spirit who maketh intercession.
The intercession is made according to the will of God and this can be said of the Holy Spirit alone. (This view and these arguments are given by Kuyper in his work The Work of the Holy Spirit, page 636). The conclusion to this position is stated in these words:
If we were brought at once by regeneration into the condition of perfect holiness, such intercession of the Spirit for the saint would not be necessary, for the saint then being himself all that he ought to be could pray as he ought to pray. Such unutterable groanings of the Spirit in the Christian’s behalf are therefore to be thought of as taking place in proportion as the Christian fails to properly pray for himself. Such we are to believe to be especially the case in the heart of the young Christian, because in his early Christian experience, being yet a babe in the new life he knows neither how nor what to pray for as he ought. (W. E. Biederwolf in A Help to the Study of the Holy Spirit page 147.)
I do not agree with the previously stated interpretation, but rather believe that the groanings are the Christians-’ and that the intercession is made by the Spirit through such inarticulate signs. Here are the reasons why I so believe:
The scriptures teach that the spirit of man and the Holy Spirit can cooperate in expressing the will of God. Note Matthew 10:19-20 (spoken to the apostles) Be not anxions how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. In Galatians 4:6 it is said, Because ye are sons, God sent forth the Spirit of his Son into our hearts, crying Abba Father and in Romans 8:15 it is said, But ye received the spirit of adoption, whereby we cry, Abba, Father. What in one passage the Holy Spirit is said to do, in the other is predicated (affirmed) of ourselves.
The idea then that it would not be possible or scriptural for the Holy Spirit to dwell in us must be abandoned.
The words We know not how to pray as we ought which serve to introduce the particular help given by the Spirit, strongly intimate an effort on the believer’s part.
The words cannot be uttered favor this view. The thought here is that the groanings cannot be expressed in words or distinct terms. Now this could not be predicated of the Holy Spirit. Why should He have trouble expressing Himself?
The idea that the groanings are the words of the Spirit’s language to the Father would surely put a strange meaning on the word groaning. Note please that the Spirit’s intercession is not to be accomplished by these groanings or by the means of these groanings; but rather with them.
There is an argument in the soul’s experience. What child of God has not been in the place of uncertainty when he was not sure of the Father’s will; in the place of a straightened soul when he could hardly find the heart to pray?
The conclusion to this position:
The Spirit helps our infirmities in prayer in the following manner: When we come before the throne of grace with a burden too heavy to bear alone, and at the same time we do not know how to express the desires of our hearts for the good we want to come out of the circumstances, it is then that all we can utter are the groanings here spoken of, the real deep wants of the human nature. It is then that the Holy Spirit intercedes by translating, so to speak, these inarticulate sighs into the true expression of the soul’s need. He that searches the hearts of men, i.e. God, sees this intelligible petition in the mind of the Spirit and receives this petition as the true request of the soul. Thus does the Holy Spirit make intercession for the saints.
**IV.
THE HOLY SPIRIT BEARS WITNESS WITH THE SPIRIT OF THE CHRISTIAN THAT HE IS CHILD OF GOD. **Romans 8:16.
It will help much if we consider the previous three verses in this connection. Note them: For if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit Himself beareth witness with our spirit that we are children of God. Romans 8:13-16.
Consider carefully the following points: The text does not say that the Holy Spirit bears witness to our spirits, but rather with our spirits. This would suggest then that testimony is being borne to God and not to us. The Holy Spirit knows whether we are children of God or not, and He bears this witness to God, The Holy Spirit has told us what to do to become a child of God and also what to do to stay a child of God. The New Testament is His witness on these matters. The spirit of the Christian can now bear testimony or witness as to whether he has thus become and is now continuing as a child of God.
V.
BY THE HOLY SPIRIT THE CHRISTIAN IS TO PUT TO DEATH THE DEEDS OF THE BODY. Romans 8:13.
For if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. How does the Holy Spirit enable the Christian to put to death the doings of the flesh? First of all let us say that there is some question as to whether the Holy Spirit is meant here or the human spirit. Lard says: The clause itself is without any veritable marks determining what is meant. But it does seem to be even as Lard also remarks, that what follows in Romans 8:14-16 would allow no such thought to the human spirit.
Considering then that this is indeed speaking of the Holy Spirit, how is this to be accomplished? First let me quote from two of the finest scholars I know: So then, brethren, because of the relation which we sustain to Christ, and because of the opposite effects of living fleshly and spiritual lives we, though free from the law, are under no obligation to be lawless, and to live after the flesh; for if ye so live ye must pay the penalty of such a course by dying; but if by the exercise of your will, and the aid of the Holy Spirit, ye put an end to the sinful practices of your fleshly nature, ye shall live. The testimony of Christian experience is that the aid of the Holy Spirit, though real and effectual, is not so obtrusive as to enable the one aided to take sensible notice of it. To all appearance and sensation the victory over the flesh is entirely the Christian’s own, and he recognizes the aid of the Spirit, not because his burdens are sensibly lightened, but because of the fact that in his efforts to do right he now succeeds where lately he failed. The success, moreover, though habitual, is not invariable for invariable victory over the temptation breeds self-consciousness and self-righteousness, and other sins perhaps more dangerous than the ordinary lusts of the flesh. (Philip Y. Pendleton. Standard Bible Commentary. Page 360.)
Still the will is to be your will, the effort your effort, and the result your deed. To you the whole is to seem to be your own unaided act. You will hence approve or blame yourself whenever you. succeed or fail, just as though wholly unassisted. Nevertheless the Holy Spirit will aid you. But this aid will be tendered back out of sight. It will not be pushed out so as to come under the eye of consciousness. You will hence never be able to take any sensible notice of it. You will be conscious of the effort, and you can know the result. But you are told merely that you are aided. Hence the fact that you are so is matter of belief, not of knowledge. (Moses E. Lard, Commentary on Romans, pages 263.)
To my way of thinking and studying this presents the case of the aid of the Spirit in a most wonderful manner.
VI.
THE CHRISTIAN IS TO BE LED BY THE SPIRIT TO WALK BY THE SPIRIT. Romans 8:14; Galatians 5:16; Galatians 5:18; Galatians 5:25.
VII.
THE HOLY SPIRIT IS TO PRODUCE HIS FRUIT IN OUR NATURES. Galatians 5:22.
VIII.
HE IS ACTIVE IN THE NEW BIRTH. John 3:5.
IX.
HE IS TO QUICKEN OUR MORTAL BODIES. Romans 8:11.
X.
HE IS TO FILL OUR LIVES. Ephesians 5:18; Acts 6:3; Acts 4:32; Acts 13:52.
XI.
TO STRENGTHEN OUR INWARD MAN. Ephesians 3:16.
XII.
TO SHED ABROAD THE LOVE OF GOD IN OUR HEART. Romans 5:5.
XIII.
HE CRIES ABBA, FATHER. Romans 8:15.
XIV.
WE ARE TO PRAY IN THE HOLY SPIRIT. Jude 1:20.
XV.
WE ARE NOT TO GRIEVE OR QUENCH THE HOLY SPIRIT. Ephesians 4:30.
Acts 18:1-17
IN CORINTH. Acts 18:1-17.
After these things he departed from Athens, and came to Corinth.
And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them;
and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ,
And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.
And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace:
for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.
And he dwelt there a year and six months, teaching the word of God among them.
But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment-seat,
saying, This man persuadeth men to worship God contrary to the law.
But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:
but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters.
And he drove them from the judgment-seat.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
**Acts 18:1 **As we have said, Paul left Athens as he had entered, alone. One could go either by land or by sea from Athens to Corinth. The distance by land was about forty miles. It was a five hour voyage by sea. Since the sea would afford the least difficulty and since there were a number of towns through which Paul would have passed going by land, we believe he sailed across the brief span of water that separated the two towns.
How far was it from Athens to Corinth by land? By sea?
Acts 18:2-3 When Paul arrived in Corinth he was practically without funds, nor would he take aught from the Corinthians. It was only after quite a stay in this place that Silas and Timothy came to him with an offering from Philippi. During the intervening time Paul worked at his trade as tentmaker. He was fortunate enough to find lodging with a couple of the same trade, Aquila and Priscilla. Aquila was born in Pontus (one of the many provinces of what has come to be known as Asia Minor). He moved from his native home to Rome. He had but lately been evicted from this place along with all other Jews by a decree issued by the Emperor Claudius. It seemed that some stir had been caused in the Jewish quarter by one Chrestus (a corruption of the name Christ). Rather than investigate the uprising the Emperor, who had no particular liking for the Jews, blamed them all and sent them all from the city. This decree soon became a dead letter however, for all the Jews did not leave and many of them soon returned. Aquila and wife were among those who left. They found in Corinth a ready opportunity for their work.
Corinth is situated on a peninsula and has two seaports. The town had been populated through the efforts of Julius Caesar with a great many retired soldiers and freedom. These were placed here to protect and maintain the city in keeping with the desires of its founder. Being situated strategically as a coast town, there were people of all nations to be found on its streets and trading in its shops. Add to this the fact that the religion of Corinth had fallen into the deification of lust and you can see that it would be small wonder that Paul needed encouragement from the Lord. (Cf. Acts 18:9.)
What was the first difficulty that faced the Apostle upon arriving in Corinth?
Who helped Paul in a financial way while in Corinth?
Tell two facts about this man Aquila.
Why were the Jews forced to leave Rome?
Why would it be likely that tentmakers could find a job in Corinth?
Why would encouragement be needed to preach the gospel in Corinth?
**Acts 18:4 **Aquila and Priscilla were evidently Christians when Paul met them. At least no word is given of their conversion and we do find them later laboring for Christ in Ephesus. (Cf. Acts 18:19). No real adequate knowledge of Paul’s two years labor here can be obtained without a careful reading of his two epistles to the Corinthian church. Even though Luke is very brief in his comments on the work, his description is none the less very complete. While laboring night and day in this town Paul spoke to all that came unto him and of course, once a week he reasoned in the synagogue. While in Corinth he later stated he was determined to know nothing among them but Jesus Christ, and Him crucified. As he thus preached in the Jewish assemblies he attracted a number of Gentiles and some Jews to his new message.
Lest we hurry over these verses and others which describe Paul’s labors in the word, let me pause to reflect on the real physical, moral and spiritual effort that was here put forth by this man of faith and prayer. What an example for us that we, too, might spend and be spent for the same gospel.
Describe briefly the labors of Paul in Corinth. How could you obtain a complete knowledge of his work there?
**Acts 18:5 **When one day Paul was joined by the welcome presence of Silas and Timothy from Macedonia, he was even better able to labor for the Lord. It would seem that as Paul searched the Old Testament scriptures in light of the need of the Jews and the obvious fulfillment of these scriptures he was constrained to testify to the Jews that Jesus was their anointed one or Christ.
What is meant by the little phrase constrained by the word? (Acts 18:5)
**Acts 18:6 **As the Jews were thus pressed to face the issue, they opposed themselves and blasphemed. What a descriptive sentence: They opposed themselves and blasphemed. Their objection in reality was not to Paul nor to the scripture, but a contradiction of their own true belief. Their railing and words of opposition were only a rejection of that which they really needed and wanted. But unto this day.. a veil lieth upon their heart. (1 Corinthians 3:15)
Paul made a public declaration of his response to these Jews. It probably happened in the synagogue. He shook out his raiment and said unto them, Your blood be upon your own heads. I am clean; from henceforth I will go unto the Gentiles. It was not that Paul was never again to preach to the Jews, for we find him later so doing, but his mission to them first was finished. He was now to turn his ministry unto the uncircumcised. At least this was so in Corinth.
What is the meaning of opposed themselves and blasphemed?
Why shake out his raiment?
Did Paul ever preach to the Jews again? If so, why say: from henceforth I will go unto the Gentiles?
**Acts 18:7-8 **But note the irony of it all. Paul left the synagogue, but to go where? Next door! And what influence did this message have on the synagogue? Crispus, the ruler of the synagogue, believed in the Lord with all his house. This man, Paul baptized personally (1 Corinthians 1:14). Relations must have been exceedingly delicate between the two groupsthose who met so close together. The wisdom of such action would have to be determined by its fruits. (Cf. Matthew 11:19). The conversion of the Corinthians described in Acts 18:8 b was surely not without opposition from these Jews.
To be called a Corinthian in Paul’s day would be equaled today by calling a man a drunkard or a woman a prostitute. Such was the reputation of this town. So when we read that Many of the Corinthians hearing, believed, and were baptized it was a real victory for the gospel. At the same time there was potentially present a great problem, yea, today’s problem. backsliding.
Show the irony of his decision. Was this a wise thing to do? What does Matthew 11:19 say about it?
Why is it such a victory for the gospel to read that many of the Corinthians became Christian?
Acts 18:9-10 The Lord of the harvest had a real plan for this wild, wicked city. There were many potential children of God in the markets, shops, the houses of this place. If Paul’s stay in Corinth was going to be like his previous efforts he would be about ready to depart now that Timothy and Silas had arrived. They could stay here with the brethren as they had in Thessalonica, Berea and Athens. But one night the Lord altered this program.
It would seem from what the Lord told him that Paul’s decision to move on was not only because his two helpers had arrived, but because of the Jews-’ intense hatred for him and lest they harm him physically. The Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace; for I am with thee, and no man shall set on thee to harm thee; for I have much people in this city.
In what sense did God have people in Corinth?
Acts 18:11 For one year and six months the word of God sounded forth from the house hard against the synagogue. How we can glory in this little phrase teaching the word of God among them. We do not know just how he did it, but that he did we are certain. In this is the salvation of the world and the church: no teaching, no salvation. It is the task of every preacher and Christian worker to be more than a mere public proclaimer. He must be a preacher both publicly and privately.
What were Paul’s original plans and how were they altered?
What is needed today for the salvation of the world and the church?
**Acts 18:12-16 **And how is it that Paul came finally to leave Corinth? Well, it happened this way: A new proconsul named Gallio came into office and the Jews felt that by taking advantage of his inexperience they could turn the public opinion against Paul. For some reason they never tried this plan on the proconsul who preceded Gallio, possibly because they knew they had no real cause. According to history, Gallio was a very good and wise man. He was the brother of Senca who referred to him as sweet Gallio and said: No mortal man is so sweet to any single person as he is to all mankind. The Jews had not reckoned with the wisdom of this man for he no sooner heard their charges than he saw through their subtle plan. They would have no case with this man unless some law of Rome had been violated, hence the Jew’s cry: To worship God contrary to the law. This was only a half truth. The insinuation was the law of Rome, but they knew, and so did Gallio, that it was their law that troubled them. He told them as much, and further stated that he had no interest whatsoever in these matters. So, before the apostle could say a word, or the Jews could speak further, the governor commanded his soldiers to clear the court. Out from the presence of the judge went the chagrined and infuriated Jews.
How did the Jews plan through Gallio to rid themselves of Paul?
What was the insinuation of the Jews? What was their real objection?
How did Gallio rid himself of the Jews?
Acts 18:17 Remember Crispus, the ruler of the synagogue? Well, here is mention made of his successor, Sosthenes. The soldiers had no sooner cleared the court than they took hold of this one who evidently was the leader in this wicked farce and gave him the beating he so rightly deserved. These Greek soldiers knew that the whole thing was unjust; they were exasperated beyond control. Gallio looked on while the incident took place, but it made little difference to him how his soldiers chose to amuse themselves.
Why beat Sosthenes? Why didn-’t Gallio stop them?
Acts 18:18-21
AT CENCHREA. Acts 18:18.
And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchreae; for he had a vow.
**Acts 18:18 **Thanks to Gallio Paul was permitted to remain in Corinth as long as he deemed necessary. This is the only town where this took place. It might be well to say that while here the two epistles to the Thessalonians were written. For some reason Paul wanted to hasten to Syria. Taking his leave of the saints in Corinth, whom he loved so well, he made plans to sail for Syria. He took with him Priscilla and Aquila. Upon arrival at the seaport town of Cenchrea he cut his hair in fulfillment of a vow he had made earlier. This vow was probably one of thanksgiving for some act of God’s goodness. It was similar to that of a Nazarite but there is no reason to assume that it was such. There was at this time or later, a thriving little church, of which Phoebe was a deaconess, located at Cenchrea. (Cf. Romans 16:1).
What connection with Corinth do I and II Thess. have?
Why did Paul cut his hair in Cenchrea? What kind of vow was it?
IN EPHESUS. Acts 18:19-21.
And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews.
And when they asked him to abide a longer time, he consented not;
but taking his leave of them, and saying I will return again unto you if God will, he set sail from Ephesus.
**Acts 18:19-21 **A few days sail, if the weather was ordinarily propitious, would enable his vessel to anchor in the famous haven of Panorunus (the port of Ephesus) which was then a forest of masts at the center of the Mediterranean trade, but is now a reedy swamp in a region of desolation. (Farrar).
Leaving Priscilla and Aquila somewhere in the town of Ephesus, Paul immediately looked out the synagogue in the town. It must have been the sabbath day when Paul and his friends landed in Ephesus. Paul could see what a glorious opportunity this great city presented for the gospel; but he must not tarry, he could leave the two workers he had brought with him. Promising the interested Jews that he would return if God wills, he took his leave of this great city.
Acts 18:22
AT CAESAREA. Acts 18:22 a.
Acts 18:22 a And when he had landed at Caesarea, he went up and saluted the church,
Acts 18:22 a Landing at the seaport he went up to the church in Caesarea and saluted the brethren. He probably saw Philip the evangelist and his gifted daughters, Cornelius and many others.
IN ANTIOCH. Acts 18:22 b.
Acts 18:22 b and went down to Antioch.
**Acts 18:22 **b Here he arrived after some three years absence and having traveled more than twenty-six hundred miles. Ah! What a report he had to give and what an experience of reunion it must have been. This concludes the second missionary journey.
Acts 18:23
THE THIRD MISSIONARY JOURNEY
IN ANTIOCH OF SYRIA. Acts 18:23 a.
And having spent some time there,
Acts 18:23 a Of Antioch Luke says:. Having spent some time there. How long is some time? Let us think for a moment on this. According to a careful chronology it was one year or slightly more from the time he left Ephesus on his second journey until he returned to this metropolis on his third journey. A week or more must have been spent in traveling from Ephesus to Caesarea and then to Antioch. While here it is thought that he heard of the destructive work of the Judaizing teachers in the churches of Galatia. Just when he received this information we do not know, but we are sure that upon hearing of it, he was very anxious to go to the source of the trouble that he might put this heresy to rout. If we allow eight or ten months for his visit to the churches of Galatia (and it surely must have been this long if not longer), we would then understand Luke’s words in Acts 18:23 a to mean about two months or slightly over.
How do we arrive at the thought that it was two months or a little more that Paul stayed in Antioch?
**2.
THROUGH THE PROVINCES OF GALATIA AND PHYRGIA. Acts 18:23 b.**
he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
**Acts 18:23 b **For comment on what was here accomplished read the notes above.
Read also the book of Galatians, since it was written after Paul arrived in Ephesus. I would once again suggest that a knowledge of the lands through which this long trip was made would help immeasurably in your appreciation of Paul’s work.
How long did Paul stay in the region of Galatia and Phrygia? Why?
Acts 18:24-28
AT EPHESUS. Acts 18:24 Acts 19:41
a.
Apollos teaching the baptism of John is corrected by Priscilla and Aquila. Acts 19:24-28.
Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures.
This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John:
and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.
And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace;
for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.
Acts 19:24-25 As the work of the Lord was begun in Corinth by Paul and continued by Apollos, so in Ephesus the work was begun by Apollos and continued by Paul. What Paul did for Apollos in Corinth, Apollos did for Paul in Ephesus. What a wonderful lesson can be gained from a study of the life and work of this Apollos.
- A Jew. 2. An Alexandrian. 3. An eloquent man. 4. Mighty in the scriptures. 5. Instructed in the way of the Lord. 6. Fervent in the spirit. 7. Spoke and taught accurately the things concerning Jesus, knowing only the baptism of John. We can say with G. Campbell Morgan that like Paul, Apollos combined the powers of the Hebrew religion with the learning of his Greek background. Paul was a Hebrew of the Hebrews, but he was also reared in the Greek city of Tarsus. How the Lord does place His hand upon the very one He can use best in every given circumstance. How well fitted was Paul to be an apostle to the Gentiles. He had all the background of his Hebrew training to enable him to speak to the Jews, all the personal experience of living under Grecian culture to assist in his approach and message to the Gentiles. This also was the combination with this man Apollos. Alexandria was the center of learning in Paul’s day, a large university being located there. This might account for the eloquence of this one. He was not only an orator, but one who touched the emotions of his listeners and used the word of God as the basis of his discussion. What an example for New Testament preachers of today. The statement that He was mighty in the scriptures does not simply mean that he quoted one passage after another, but rather like Nehemiah of old gave the sense thereof. He had a grasp of the interrelationship of the scriptures, something to which Paul was alluding when he said rightly dividing the word of truth.
It might be interesting to read Matthew 3:3 in connection with the statement that Apollos was instructed in the way of the Lord. Here in Matthew we have a prophecy carried over from Isaiah 40:3 concerning John the Baptist. A way, a highway was to be prepared by John the Baptist for Jesus. This way was prepared by John’s preaching and his promise. John told of the soon coming of the Messiah and His kingdom. In this doctrine Apollos had been carefully taught, either by John himself or by some one of his disciples. We might ask: Didn-’t Apollos even so much as know that the Messiah had already come? Oh, yes, I-’m sure he did for we find later that he taught and spoke with a fiery spirit the things concerning Jesus. But his teaching and preaching on this subject were limited to that which was known and taught by John the Baptist. John knew that the Messiah had come. He knew also that He was to have a kingdom and that very soon He would set it up. He knew of his miracles and power. Something probably of His life and teaching reached John’s ears. Apollos must also have heard of the death of this Jesus and possibly something of His being raised. But Apollos knew nothing of the message of the cross, or resurrection. He was probably looking for this Nazarene to appear again and set up His Messianic kingdom.
How was the work in Ephesus like the work in Corinth?
Give from memory four of the seven characteristics of Apollos.
Show how Paul was especially fitted for his work.
How was Apollos prepared by God for his work?
What might have accounted for the education of Apollos?
Show how Apollos was more than just an orator.
What is meant by being mighty in the scriptures?
How does Matthew 3:3 relate to the preaching of Apollos?
Acts 19:26 This man was found in the synagogue of the Jews speaking out boldly on these matters. There were two attendants of that synagogue who also knew of the Way of God and the things concerning Jesus, but their knowledge was complete and their message unto the salvation of the soul. Be it said to the everlasting honor of this good man Apollos that although he had much in which he could take pride he was not bigoted. We can observe this in the response that was given to Priscilla and Aquila when they took him aside and instructed him more accurately in the Way of the Lord. Apollos was glad to admit his past mistake and from henceforth include in his message this new found truth.
**Acts 19:27 **It would seem that the acceptance of this new position prompted his decision to leave the town of Ephesus. It would be, to say the least, a disadvantage to boldly proclaim one thought for a space of time and then rather suddenly make almost an about-face on the same subject. When he decided that he could work in a more effective way for Christ in Achaia than in Asia, he left. Priscilla and Aquila probably told him of the work in Corinth. The brethren encouraged him in the thought and wrote letters of recommendation to the brethren in Achaia. The fact that there were Christians in Ephesus before Paul arrived is fine testimony of the good work of Priscilla and Aquila.
Acts 19:28 The disciples (or believers) in Corinth did receive Apollos. Indeed, he became such a favorite of some that they formed a sect around him. (Cf. 1 Corinthians 1:12). Luke say that the greatest contribution of this evangelist was his ability to help them much that had believed through grace. The Jews that opposed Paul’s preaching of Christ in Corinth were due for a real setback and that publicly when this man Apollos put in his appearance.
What was missing from the message of Apollos?
What very honorable thing can we say about Apollos?
How did Priscilla and Aquila go about correcting Apollos? Any example for us today?
Why did Apollos leave Ephesus?
Do we find an example in these verses of a so-called church letter?
How is it that there were Christians in Ephesus before Paul arrived?
How did Apollos get along in Corinth? What did he do?
b.
Paul corrects some on the baptism of John, baptizes them, lays hands on them; they receive the spiritual gifts. Acts 19:1-7.
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples:
and he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given.
And he said, Into what then were ye baptized? And they said, Into John’s baptism.
And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus.
And when they heard this, they were baptized into the name of the Lord Jesus.
And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied.
And they were in all about twelve men.
Acts 19:1-2 God did will, and Paul did come back to the city of Ephesus.
It would seem that he was in a hurry to arrive for Luke says that he came through the upper country instead of coming along the longer, but more convenient highway route. What an interesting passage is before us. Why is it that Paul met these twelve men rather than any others in this place? Well, it is not to be concluded from this text that these twelve were all the disciples in Ephesus, but rather that he encountered in these men something of interest for our learning and example. Did ye receive the Holy Spirit when ye believed?. Note: Not since ye believed as the King James version has it. To say since ye believed would suggest a second blessing. But the American Revised Version is accurate when it suggests that the reception of the Holy Spirit was co-existent with saving faith.
Why did Paul ask this question of these persons? This question cannot be answered with certainty but it would seem that Paul saw something in the lives of these persons that made him wonder. Possibly some lack of evidence of the fruit of the Spirit (Cf. Galatians 5:22). Be that as it may, the inquiry was made and now notice their response. We did not so much as hear whether the Holy Spirit was. (the word given has been supplied by the translators). Of course this does not mean that these men were ignorant of whether there was or was not such a being as the Holy Spirit, but rather they were unacquainted with the fact that the Holy Spirit had made His advent.
What is meant by the statement that God did will and Paul did come back to Ephesus?
What shows that Paul was in a hurry to get to Ephesus?
Why mention Paul’s meeting with the twelve disciples?
Why not use the word since in the question of Paul?
**Acts 19:3-5 **When Paul realized this he immediately inquired into the one action that brings the Holy Spirit into the life and body of manwater baptism. If this is not true, why bring the subject of baptism into the answer of their question? Some are inclined to the opinion that Paul was asking these persons whether they had received the spiritual gifts since they believed, but this is not so for it does not read since but when ye believed.
When they said that they were baptized into John’s baptism, then Paul knew that they were like Apollos, i.e. in need of instruction. The fourth verse must be but the briefest outline of Paul’s instruction to them. They needed to know all that Apollos did (possibly they were his converts). John’s baptism was a baptism of testimony, testimony to the repentance of sins and a testimony of belief in Jesus of Nazareth as the Messiah. Paul must have spoken to them of the meaning of the cross and the necessity of the baptism of the Lord Jesus (Cf. Mark 16:15-16). But forget not that the first purpose of their baptism was the reception of the Holy Spirit. When they were thus taught they were baptized by immersion for the remission of sins (cf. Acts 2:38) and they received from God the gift of the Holy Spirit.
Acts 19:6-7 Immediately following their baptism (or so it would seem) Paul granted to these men the spiritual gifts of prophecy and tongues (and doubtless others, but these are all that are evident on this occasion). This was done by the laying on of Paul’s hands and for the purpose of granting inspired leadership for the infant church until the New Covenant could be placed in permanent written form.
What does this text tell us as to the time when we receive the Holy Spirit?
Why do YOU think Paul asked this question of the twelve?
What did the twelve mean by their answer to Paul’s question?
Why inquire into their baptism?
What about the thought of spiritual gifts in connection with this incident?
What did these twelve men need to know? What verse describes their instruction?
What baptism is the baptism in the name of the Lord Jesus?
What special spiritual gifts were given to these men? How?
c.
Paul preaches in the synagogues and the school of Tyrannus. Acts 19:8-12.
And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
And this continued for the space of two years; so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And God wrought special miracles by the hands of Paul:
insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the disease departed from them, and the evil spirits went out.
Acts 19:8-10 The appearance of the apostle in the synagogue was welcomed upon his first visit to Ephesus (cf. Acts 18:19-20) and now they manifest their open mindedness by giving heed to his bold preaching for the space of three months. Now here is a question: If Paul established a church in Ephesus by -reasoning and persuading-’ concerning -the kingdom of God-’ what must then be the relationship of the kingdom of God and the church? There is only one conclusion and that is that the kingdom of God and the church are one and the same institution. (Cf. Colossians 1:13; Revelation 1:7).
I like the two words of description as to Paul’s preaching: reasoning and persuading. Let’s have more of it. But a determined minority so quenched the voice of their conscience that they became hardened toward the truth. This caused them to enter into disobedience and to express this disobedience in words of ridicule and contradiction. When such evil speaking was done before the general assembly of the church there was only one thing to do and that was to leave the synagogue. It would seem that when Paul withdrew the disciples, he took with him the largest proportion of the synagogue congregation. The town of Ephesus was about 600,000 in population. In this large city Paul and the Ephesian Christians must find a place to meet. The school room of one Tyrannus was secured. This evidently was a large lecture room in which lessons on rhetoric were given. Ramsey suggests that the hours for work were from early in the morning until 10 o-‘clock and then a period of five hours intervened in which the noon meal was eaten and time was taken for rest and relaxation. He suggests that in this way Paul could work at his trade and at the same time speak during these hours to those who could and would hear. Whatever the circumstance, from this schoolroom there was heralded forth the word of life for the space of two years. Paul was not content simply to arouse those of the city, but also the many living in the great province of Asia. And so we read: so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
Did the Jews mean what they said upon Paul’s first visit to Ephesus? (Cp. Acts 18:19-20)
What is the relationship of the kingdom of God and the church? What two descriptive words are given concerning Paul’s preaching?
How long did Paul continue preaching before opposition arose?
What real sin did the disobedient ones commit?
What determined the separation?
What was the population of Ephesus when Paul was there?
The seven churches of Asia referred to in Revelation 1:4 as well as the church at Colossae (Colossians 1:2) were doubtless established at this time.
Acts 19:11-12 In this great town full of superstition and sin God granted special acts of power through the hands of the apostle. Such acts would even stop the Ephesian in his onward rush to destruction. Just what these miracles were that were performed personally by Paul Luke does not say, but another unusual circumstance that came as a result of the apostle’s effort is described. The power of God was so in evidence among them that nothing appeared impossible. If the hands of the apostle could heal, why not some of his personal effects? Paul, as we have said, was working at his occupation of tent making. In this work he would naturally wear an apron to protect his person and garments. Such aprons or coverings were eagerly sought by some to be carried to the sick that Paul had not time to visit. Strange to say, diseases were cured, and not only so, but by the use of such even evil spirits were cast out. We cannot imagine that this was done with the approval of the apostle.
What was the school of Tyrannus?
What suggestion of Ramsey seems to help in our understanding?
How could all Asia hear the word with only one preacher?
What does Revelation 1:4 and Colossians 1:2 have to do with Paul’s work?
What were the special miracles wrought by Paul? Why?
How is it that the Ephesians used the aprons or handkerchiefs?
Did these items really effect the cures? How?
Show how the use of the aprons and handkerchiefs was not wise.
d.
Exorcists overcome by evil spirits. The name of the Lord magnified. Acts 19:13-20,
But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth.
And there were seven sons of one Sceva, a Jew, a chief priest, who did this.
And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye?
And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded.
And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified.
Many also of them that had believed came, confessing, and declaring their deeds.
And not a few of them that practised magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver.
So mightily grew the word of the Lord and prevailed.
**Acts 19:13-16 **That such efforts of healing were not, to say the least, wise can be seen from the effect that they had upon unbelievers. When word got around that the sick were being healed by proxy, it seemed to some that there must not be any limitations on the power of the name of this one whom Paul preached. Certain ideas came into the hearts of strolling Jews whose time and interest were taken up with nothing better than dabbling in the black arts. The participants in the particular incident described here were seven degenerate sons of one Sceva, who was, at one time at least, a high priest. Others had been using the name in a supernatural way saying, I adjure you by Jesus whom Paul preacheth. So two of the boys of Sceva (perhaps more but two are mentioned) hit upon a plan of casting out a demon which was quite unique. Their plan was to get the poor possessed man into a room and once there they could then rebuke the spirit and cast it out by their new power. But they were entirely unprepared for the results of their efforts. They had no sooner pronounced the magical formula than the evil spirit had a word to say in answer to them: Jesus I know, and Paul I know, but who are ye? Imagine the surprised look on the faces of the two young lads when they heard these words. And then their surprise turned to fright as the possessed man leaped upon them. Fight as they did he mastered them both. In the scuffle their clothes were torn and their bodies injured. There was only one thing to do and that was to get out of this room and escape from this madman. What a sight it must have presented to those who saw them fleeing from the house naked and wounded.
Who were these strolling Jews? Who was Sceva?
Why did these sons want to cast out a demon?
What was the plan of these two sons in casting out a demon?
When did surprise turn to fright?
How was it that this incident with the two sons turned out to good?
How was the death of Ananias and Sapphira a parallel for this case?
Acts 19:17 But the result was good. The news of the incident spread far and wide to both Jews and Greeks. When they heard of it fear fell upon them. The respect here given was evidently due to the fact that although Paul was very successful in casting out demons, yea, even the aprons and handkerchiefs of the apostle could do the same, yet when this power was at all mishandled, the power of its misuse was as great as its use. Hence the name of Jesus was magnified rather than degraded.
**Acts 19:18-20 **When Ananias and Sapphira were carried out to their graves for lying, fear came upon every soul. Of the rest of the church Luke says that they durst not join themselves to them, i.e. if there were some who were at all hypocritical like the two described, they made no effort at all to join themselves to them, fearing lest a similar fate befall them. The good accomplished here in Ephesus went far beyond that in Jerusalem. The positive good accomplished was that it brought the hypocrites out of hiding to come in a confession of their sins (See James 5:16). The fear of the consequences of pretending truly took hold of the hearts of these people. Oh, that it might be so today. To be specific, Luke tells us of $75,000 worth of books that were burned. What were these magical books? Perhaps that would best be held for a question of discussion, It would suffice to say that they were in direct opposition to The Way and were thus aligned in some fashion with the evil one,
e.
Paul’s far reaching plans. Acts 19:21-22.
Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.
Acts 19:21-22 Before we discuss Paul’s future plans, it might be well to place before our minds the important thoughts that relate to this time in the chronology of events. First let us say that Paul was laying plans for a collection for the poor saints in Judea. With this in mind he had written a letter to the Corinthians instructing them concerning it. He mentions in his letter to the Corinthians that the Galatians and those of Macedonia were also to have a part in this collection. Some writers assume that the letter to the Galatians was written from Antioch before he left on the third journey.
How did the good accomplished in Ephesus supersede that of Jerusalem?
How is it that $75,000 went up in smoke?
How does the collection for the poor saints of Judea fit into this narrative?
THEATER AT EPHESUS.
Ephesus, the capital of the province, was in a fertile district and stood partly on lowland and partly on the hills near the mouth of the Cayster. It had a fine harbor so that at the beginning of the Christian era it was the emporium of that part of the peninsula north of the Taurus. During the ages, however, its harbor became filled up with earth brought down by the river, and its great trade passed over to Smyrna. Besides the two great roads that led easterly there were coast roads, one leading northerly to Smyrna, the other southerly to Miletus. Ephesus was the center of the worship of Diana, a goddess similar to the Greek Artemis, who was worshiped under different names throughout Asia Minor. The manufacture of shrines of silver, marble, and terra cotta, used in the worship of this deity, was a lucrative business in Ephesus. (Acts 19:24-27.) Its temple of Diana was a grand specimen of Ionic architecture and was one of the seven wonders of the world. The length of the building was 425 feet, the breadth 220 feet, and its columns, of which there were 137, were sixty feet high, and six feet in diameter. The temple and its precincts were held most sacred and furnished safe asylum even to criminals. It was also used as a bank for the safekeeping of treasures. This great structure, like other portions of Ephesus, is now a mass of ruins. Paul made Ephesus one of his chief centers of missionary enterprise, Paul himself did not probably visit all the cities of the surrounding country where churches were established, but directed the work carried on by his various associates. The apostle John is said to have spent the closing years of his life in Ephesus.
Historical Geography of Bible Lands, pages 105-106.
Now as to Paul’s plans. He had purposed in the spirit that he was to pass from Ephesus into Macedonia and Achaia taking up the collection, as we before stated. He planned also to winter in Corinth. And from thence to Jerusalem to take the offering to those in need. Then Paul says, I must also see Rome.
In writing to the Corinthians Paul stated that a great door is opened unto me and there are many adversaries (1 Corinthians 16:9). Because of the very promising work in Ephesus Paul decided to stay until Pentecost. Therefore he sent on ahead Timothy and Erastus. Erastus was the treasurer of the city of Corinth and Timothy was given the highest recommendation in the letter the apostle had already written to Corinth (1 Corinthians 16:7-11) also (Romans 16:23).
When and from where was the book of Galatians written?
What were the three places Paul purposed to visit upon leaving Ephesus?
Give one fact of interest about Timothy and Erastus.
What was meant by the effectual door?
f.
The riot of the silversmiths. Acts 19:23-41.
And about that time there arose no small stir concerning the Way.
For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no little business unto the craftsmen;
whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth.
And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no gods, that are made with hands:
and not only is there danger that this our trade come into disrepute; but also that the temple, of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence whom all Asia and the world worshippeth.
And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesians.
And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.
And when Paul was minded to enter in unto the people, the disciples suffered him not.
And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre.
Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together.
And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence unto the people.
But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
And when the townclerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the great Diana, and of the image which fell down from Jupiter?
Seeing then that these things cannot be gainsaid, ye ought to be quiet, and to do nothing rash.
For ye have brought hither these men, who are neither robbers of temples nor blasphemers of our goddess.
If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one another.
But if ye seek anything about other matters, it shall be settled in the regular assembly.
For indeed we are in danger to be accused concerning this day’s riot, there being no cause for it: and as touching it we shall not be able to give account of this concourse.
And when he had thus spoken, he dismissed the assembly.
**Acts 19:23-27 **When Paul said there was an open door for the Word, he probably had reference to the good results from the Sceva incident. Further words concerning the many adversaries can be gained from reading 1 Corinthians 4:9-13.
An unexpected adversary arose to close the door of opportunity. It was not the Jews this time, but the vested interests of the town leaders. A certain rich man in the city found out what was causing his business to fall off so sharply. This man’s name was Demetrius and his work was that of a silversmith. The main outlet for his work was in the little silver shrine and image that he made by the hundreds to be sold to the devotees of Diana, goddess of the Ephesians. Her great temple was located in the city. The reason these shrines were not selling like they once did was all centered in a certain wandering preacher named Paul. He was a preacher of faith in a God not made with hands. So successful were his efforts that all Asia was being influenced. This man Demetrius was a very candid speaker. Upon calling the silversmiths together, and those of like occupation, he made no apology for the statement that he was interested in their wealth first and the promotion of worship of Diana second. When you strike a man in his pocket-book you have struck a vital and sensitive spot.
We are losing money.
Paul’s preaching is the cause of it.
Therefore Paul’s preaching must be stopped.
This was the reasoning of this craftsman. And besides that, he told the ever increasing crowd, it could be that even this temple of Diana (perhaps gesturing in the direction of it) could be made of no account. And then appealing to the popular mind, he laid the trap into which so many fall. He said in thought, Ten thousand Ephesians can-’t be wrong. The general popularity of the goddess is here given as a measure of correctness and truth.
What was different about the adversary here in Ephesus?
What angered Demetrius?
How wide was the influence of Paul’s preaching?
What were the first and second interests of Demetrius?
What was the trap laid by Demetrius?
**Acts 19:28-34 **The gathering called together by Demetrius occurred either in the street or in some place of public meeting. It wasn-’t long until they had the interest of most of the people of the city. In no time at all a great uncontrollable mob gathered. The word was thrown about that Paul and his preaching was the center of the objection. Two of Paul’s companions were seized upon by some of the mob. Now the whole vast howling throng rushed into the immense amphitheatre. (It still stands to this day.) By this time Paul heard of the trouble and had ascertained the cause. He was about to enter in among the crowd and reveal himself to them and to speak to this gathering. He had spoken to mobs before. But the Christians in Ephesus who were with Paul saw the utter futility of such effort and hence strongly entreated the apostle that he not attempt it. Then a rather unusual word is given concerning this critical decision:
And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre. Who were these men? What influence would they have over Paul? In answer to this we quote again from Cuningham Geikie, Hours with the Bible, Vol. III, pages 98-99: The provinces of Asia Minor had officials of high rank, named after their province. Bythyniarchs, Galatarchs, Lyciarchs, or in -Asia-’, Asiarchs, who were presidents of the sacred rites, and of the public games and theatrical amusements, exhibited yearly in honour of the gods and of the emperors, providing for the vast outlay solely at their private expense. One was chosen each year, but those of past years were still associated, through courtesy, with him, or at least retained the great liberality implied in their office. So wide had the influence of Paul become by this time that some of these high dignitaries were friendly to him, and sent, beseeching him not to venture into the theatre; knowing, perhaps, his fearlessness and valuing his safety. This theatre held no less than 5,000 and by the time it was reasonably full of people, all shouting their devotion to Diana, the place indeed was in confusion. As new persons came into this place and inquired as to why such a meeting was being held, some cried one thing and some another,. and the more part knew not wherefore they were come together. Some in this multitude felt that a defense must be made for the Jews, the thought being that just because this man Paul was a Jew there was no reason to blame the Jews as a race. The one the Jews selected to make this defense was one of their number called Alexander. He was evidently recognized as a speaker of some ability. He was hurried through the crowd to a place where all could see him. When lifted up before the multitude, Alexander waved his hands for quietness and they seemed to give heed to him, at least for the momentbut then someone cried out, He’s a Jew. Down with him! Great is Diana of the Ephesians. The multitude caught up the word and so by the space of two hours there was an incessant cry from this vast crowd, Great is Diana of the Ephesians. Thus was this effort on the part of the Jews frustrated.
Where was the place of meeting for the gathering of Demetrius?
Why seize Gaius and Aristarchus?
Why did Paul want to enter into the crowd? Why prevented?
Who were the Asiarchs and what influence would they have over the apostle? Why not ask the Holy Spirit?
Why was the assembly in confusion?
Why the attempted speech of Alexander?
How did the town clerk select an expedient time to speak?
**Acts 19:35-41 **When the mob had about exhausted itself emotionally and physically, (cf. p. 164) a dignitary who commanded respect appeared on the scene; the town clerkan official who had charge of the municipal archives, official documents, and had the duty of reading them out to the town assemblies. This man was accustomed to addressing crowds, and besides this he had authority behind what he said. To give this man trouble would be to bring the rough Imperial law down on their heads. So it was that when he stood in a place to be seen and heard the great crowd was hushed and they gave heed to what he was about to say.
What a wonderfully clever speech is this of the town clerk. He surely understood the crowd and the need. Notice his procedure.
There was a need to satisfy their religious pride.
So the town clerk says: Why are you acting as you are? Who is there that doesn-’t know of the position of Ephesus and Diana? The fame of Diana is spread throughout the whole world. Why, everyone has heard of the image which has fallen down from Jupiter-Seeing then that these things cannot be gainsaid, ye ought to be quiet and do nothing rash-’.
There was a need for many to understand the charges being made against Gaius and Aristarchuswere they guilty or not guilty?
So the town clerk mentions two things concerning Diana of which these men are not guilty.
a.
They never robbed our temples.
b.
They never blasphemed our goddess.
The town clerk was careful not to speak of what they had done, or to meet the issue as to what Paul had done.
There was a need for a solution to the grievance of Demetrius and the craftsmen.
So the town clerk reminded all, and Demetrius in particular, that the regular courts were open and there were proconsuls to act as judges in the case. This procedure was for a local offenseto be handled by the courts of Ephesus. The clerk goes further to explain that if they had a matter that entered into the realm of Imperial jurisdiction, it would be settled in the regular gathering of that court which met three times a month.
Above everything else there was a need that the mob be quieted down and dispersed.
To this end all the previous remarks were directed. And they had their effect. Now the town clerk could press upon them the conclusion that he had hinted at previously.
Since (notice the pronoun) we have no good reason for this wild gathering, if we were called into account for it before the Roman authorities, we would have no defense to make. Should the authorities accuse us of riot, we would be in a serious position. His words were so well received by all that when he dismissed the assembly they all dispersed and went home.
Why give heed to the town clerk?
How was the need for the satisfaction of religious pride met?
How did the town clerk side-step the guilt of Paul and his companions?
How was the grievance of Demetrius going to be settled? What were the two courts?
How was the mob to be dismissed? Why the change of pronouns?
AT TROAS. 2 Corinthians 2:12-13.
**2 Corinthians 2:12-13 **Although not mentioned in the book of Acts, the visit to Troas mentioned here in II Corinthians must have occurred right after he left Ephesus. Here are the reasons I say this: Because of the writing of the epistle of I Corinthians. He evidently wrote the first epistle to the Corinthians from Ephesus while he was yet laboring there. He had received the sad news in Ephesus of the problems that existed in the church at Corinth. To solve these problems he wrote this first epistle to the Corinthians. He sent it by the hand of Titus. Paul fully expected the return of Titus to Ephesus before he left but he did not come. When at last it became imperative that Paul leave Ephesus, he went out from the city looking for Titus on the way. Oh, how the apostle longed to meet Titus that he might know how his strong corrective epistle was received. With these thoughts in mind you can understand clearly the words of 2 Corinthians 2:12-13. Paul thought that surely he would meet Titus in Troas. But when Paul arrived he found not Titus. What a disappointment. No relief of spirit. Although there was an open door in Troas to preach the word he could not enter it because of this weight upon his heart. This need seemed to demand immediate action and solution. So bidding the brethren in Troas a fond farewell he pressed on into Macedonia looking anxiously for Titus my brother.
Why say that the meeting of Titus in Troas must have occurred at this time?
Was it wrong for Paul not to enter the open door for the Word here at Troas?