Act 19:1-10 | RWP | e4.org | While Apollos was at Corinth ( εν τω τον Απολλω εινα εν Κορινθω ). Favourite idiom with Luke, εν with the locative of the articular infinitive and the accusative of general reference ( ; , etc.). Having passed through the upper country ( διελθοντα τα ανωτερικα μερη ). Second aorist active participle of διερχομα , accusative case agreeing with Παυλον , accusative of general reference with the infinitive ελθειν , idiomatic construction with εγενετο . The word for "upper" ( ανωτερικα ) is a late form for ανωτερα ( ) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's Anabasis ) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit ( ). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour ( ). Whether the upper "parts" ( μερη ) here points to North Galatia is still a point of dispute among scholars. So he came again to Ephesus as he had promised to do ( ). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of ; ), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. Certain disciples ( τινας μαθητας ). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" ( μαθητας ) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death ( ; ; ). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

‏ Acts 19:1-10

While Apollos was at Corinth ( εν τω τον Απολλω εινα εν Κορινθω ). Favourite idiom with Luke, εν with the locative of the articular infinitive and the accusative of general reference (Lu 1:8; 2:27, etc.).

Having passed through the upper country ( διελθοντα τα ανωτερικα μερη ). Second aorist active participle of διερχομα, accusative case agreeing with Παυλον, accusative of general reference with the infinitive ελθειν, idiomatic construction with εγενετο. The word for "upper" ( ανωτερικα ) is a late form for ανωτερα (Lu 14:10) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's Anabasis) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Col 2:1). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6). Whether the upper "parts" ( μερη ) here points to North Galatia is still a point of dispute among scholars. So he came again to Ephesus as he had promised to do (18:21). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Re 2;3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later.

Certain disciples ( τινας μαθητας ). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" ( μαθητας ) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (Joh 3:22-25; Lu 7:19; Mt 14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

Did ye receive the Holy Spirit when ye believed? ( ε πνευμα αγιον ελαβετε πιστευσαντεσ? ). This use of Π in a direct question occurs in 1:6, is not according to the old Greek idiom, but is common in the LXX and the N.T. as in Lu 13:23 which see (Robertson, Grammar, p. 916). Apparently Paul was suspicious of the looks or conduct of these professed disciples. The first aorist active participle πιστευσαντες is simultaneous with the second aorist active indicative ελαβετε and refers to the same event.

Nay, we did not so much as hear whether the Holy Spirit was ( Αλλ' ουδε ε πνευμα αγιον εστιν ηκουσαμεν ). The reply of these ignorant disciples is amazing. They probably refer to the time of their baptism and mean that, when baptized, they did not hear whether ( ε in indirect question) the Holy Spirit was ( εστιν retained as in Joh 7:39). Plain proof that they knew John's message poorly.

Into what ( εις τ ). More properly,

Unto what or

on what basis (Robertson, Grammar, p. 592). Clearly, Paul felt they had received a poor baptism with no knowledge of the Holy Spirit.

John's baptism ( το Ιωανου βαπτισμα ). Last mention of John the Baptist in the N.T. They had been dipped in other words, but they had not grasped the significance of the ordinance.

With the baptism of repentance ( βαπτισμα μετανοιας ). Cognate accusative with εβαπτισεν and the genitive μετανοιας describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in Mr 1:4 and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mr 1:7f.; Mt 3:11f.; Lu 3:16). If they did not know of the Holy Spirit, they had missed the point of John's baptism.

That they should believe on him that should come after him, that is on Jesus ( εις τον ερχομενον μετ' αυτον ινα πιστευσωσιν, τουτ' εστιν εις τον Ιησουν ). Note the emphatic prolepsis of εις τον ερχομενον μετ' αυτον before ινα πιστευσωσιν with which it is construed. This is John's identical phrase, "the one coming after me" as seen in Mr 1:7; Mt 3:11; Lu 3:16; Joh 1:15. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.

The name of the Lord Jesus ( το ονομα τον κυριου Ιησου ). Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John's baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Mt 28:19) and as was the universal apostolic custom. Proper understanding of "Jesus" involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized.

When Paul had laid his hands upon them ( επιθεντος αυτοις του Παυλου χειρας ). Genitive absolute of second aorist active participle of επιτιθημ. This act of laying on of the hands was done in Samaria by Peter and John (8:16) and in Damascus in the case of Paul (9:17) and was followed as here by the descent of the Holy Spirit in supernatural power.

They spake with tongues ( ελαλουν γλωσσαις ). Inchoative imperfect, began to speak with tongues as in Jerusalem at Pentecost and as in Caesarea before the baptism.

Prophesied ( επροφητευον ). Inchoative imperfect again, began to prophesy. The speaking with tongues and prophesying was external and indubitable proof that the Holy Spirit had come on these twelve uninformed disciples now fully won to the service of Jesus as Messiah. But this baptism in water did not "convey" the Holy Spirit nor forgiveness of sins. Paul was not a sacramentalist.

Spake boldly ( επαρρησιαζετο ). Imperfect middle, kept on at it for three months. Cf. same word in 18:26.

Persuading ( πειθων ). Present active conative participle of πειθω, trying to persuade (28:23). Paul's idea of the Kingdom of God was the church of God which he (Jesus, God's Son) had purchased with his own blood (Ac 20:28, calling Christ God). Nowhere else had Paul apparently been able to speak so long in the synagogue without interruption unless it was so at Corinth. These Jews were already interested (18:30).

But when some were hardened ( ως δε τινες εσκληρυνοντο ). Imperfect passive of σκληρυνω, causative like hiphil in Hebrew, to make hard ( σκληρος ) or rough or harsh (Mt 25:24). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and Ro 9:18 and 4 times in Heb 3:8, 13, 15; 4:7, 8 quoting and referring to Ps 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly.

Disobedient ( επειθουν ). Imperfect again, showing the growing disbelief and disobedience ( απειθης ), both ideas as in 14:2; 17:5, first refusal to believe and then refusal to obey. Both σκληρυνω and απειθεω occur together, as here, in Ecclus. 30:12.

Speaking evil of the Way ( κακολογουντες την οδον ). Late verb from κακολογος (speaker of evil) for the old κακως λεγω. Already in Mr 7:10; 9:39; Mt 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in 9:2 for Christianity.

He departed from them ( αποστας απ' αυτων ). Second aorist active participle of αφιστημ, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7, μεταβας, making a change).

Separated the disciples ( αφωρισεν τους μαθητας ). First aorist active indicative of αφοριζω, old verb to mark limits (horizon) as already in 13:2. Paul himself was a spiritual Pharisee "separated" to Christ (Ro 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Mt 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth.

In the school of Tyrannus ( εν τη σχολη Τυραννου ). Σχολη (our school) is an old word from σχειν ( εχω ) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in Mt 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Co 16:19).

For two years ( επ ετη δυο ). Note επ with accusative for extent of time as in verse 8, επ μηνας τρεις and often. But in 20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22.

So that all they which dwelt in Asia heard ( ωστε παντας τους κατοικουντας την Ασιαν ακουσα ). Actual result with ωστε and the infinitive with accusative of general reference as is common (also verse 11) in the Koine (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Re 1:11; 2; 3. Demetrius in verse 26 will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Co 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Co 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22, 29; 20:4). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.