The Book of Acts
Lesson Number 77
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE INTRODUCTION OF APOLLOS
“18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.” . . . . . . . . . .(Acts 18:24-28)
INTRODUCTION
A BRIEF SUMMATION
Even though Paul has left Ephesus, our attention is now drawn to certain events that took place there. We are being introduced to one of the individuals who excelled in the body of Christ – even though, for a season, his understanding was limited. Our introduction to this man will confirm the power of the truth, the alertness of those who are living by faith, and the willingness of those who have received the love of the truth. As with the previous accounts Luke provides, there is an absence of sectarianism, which would spring up later. Here, however, we are exposed to the purity that attends faith, together with the submissiveness of humble hearts, and the aggressiveness with which believers enter into the work of the Lord. This is nothing less than another exposure to “the newness of life.” It provides an excellent spiritual barometer by which contemporary works that claim to be from God can be effectively measured.
THE DIVINE NATURE REVEALED
It is important to see the truth in Scripture. It is possible to devote much attention to the Word of God, doing so for the wrong reasons, and therefore missing Divine intentions. Jesus spoke of this when He said to “the Jews” who were seeking “to kill Him,” “You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; and you are unwilling to come to Me, that you may have life” NASB (John 5:39-40). By this our Lord means that the Scriptures were not an end of themselves, but were an appointed means to a revealed objective.
First, they are set within the context of God’s “eternal salvation” (Heb 5:9), which is received “by grace through faith” (Eph 2:8). This is not a salvation to be achieved, but rather can only be received by means of the grace of God, and through one’s own faith, which itself is “obtained” (2 Pet 1:1). It is precisely for this reason, that the Scriptures testify of Christ, who is the means through which the basis for salvation was wrought, and is also the appointed means through which it is personally experienced.
The Knowledge of God
The knowledge of God is integral to salvation itself. In fact, there is no salvation apart from that marvelous knowledge. In its grand summation, salvation is the obtaining of eternal life. As it is written, “1 John 2:25) – and eternal life is to “know . . . the only true God, and Jesus Christ, whom” He “hast sent” (John 17:3). To be lost, or condemned, is to be in a state where men “know not God” (1 Thess 4:5; 2 Thess 1:8).
The Creation
From the very beginning of creation, God Almighty has been about the business of making Himself known. The creation itself is an initial exposure to God, for in it His “eternal power and Godhead” are seen. Until this is made known to man, he is unable to see it. Notwithstanding, it appears that heavenly hosts have seen it, and glorify God for it (Rev 4:10-11; 10:5-6). “Eternal power” has to do with what God does, and “Godhead,” or Deity, has to do with who He is.
The Giving of the Law
The giving of the Law was a time when God exposed humanity to more of Himself. In the Law, we are told, there is a “form of knowledge and of the truth” (Rom 2:20). That is, by the means of the Law intelligent concepts of God, and the borders of revealed truth, were made known – particularly as they regard morality, or right and wrong. The Law further developed the rudimentary introduction of God found in nature, revealing some of its implications (i.g. Ex 20:10-11).
The Prophets, and God’s Dealings with Israel
Within the framework of the Law, which contained “the words of the covenant” God made with Israel (Ex 34:28), the understanding of God was developed even further. This was done through the Prophets, whose ministry was twofold. First, they revealed God’s response to the works of men, and to any legitimate effort to seek and please Him. Second, they foretold the time when God would reveal Himself more fully through the Messiah, who would induct “the day of salvation,” the time of man’s recovery from sin. They also declared the temporality of this present evil world, and the coming of an eternal order – a new heavens and a new earth (Isa 65:17).
God Revealed in Jesus Christ
God’s revelation of Himself reached its apex in the Lord Jesus Christ. In Him the “fulness of the Godhead” dwelt “bodily,” or corporately (Col 1:19; 2:9). That is, it was seen in Christ’s Person: His words and His works. God’s response to humble and contrite hearts was made known in Christ’s response to such souls. His reaction toward hypocrisy and lifeless religious form was seen in Jesus’ response to the scribes, Pharisees, Sadducees, and lawyers. During the Lord Jesus’ ministry He manifested the compassion and mercy of God, how He searches and tries the hearts, and how all things are possible with Him. The fact that God is the “God of truth,” and sanctifies the people with the truth, was seen in the ministry of Christ Jesus. The fact that He chooses and sustains was also made known through Jesus, and that He receives all who receive His Son.
The Church Is the Fulness of Christ
The church is referred to as “the body of Christ” because it is the appointed receptacle into which all of Christ’s fulness is poured (John 1:16; Eph 1:23). Just as Jesus is the fullest expression of God, so the church is the most thorough manifestation of Christ. That is where God works “both to do and to will of His own good pleasure” (Phil 2:13). The church is where the Holy Spirit is placed, being sent into the hearts of all of its members (Gal 4:6).
The History of Believers Is the Record of the Outworking of the Life of Christ
Newness of life is given to the church, and that life is nothing less than “the life of Jesus” (2 Cor 4:10-11). The kind of people through whom God works is made known in those who embrace the Gospel. The kind of works the Lord does in acceptable people is also revealed through them. These manifestations are in perfect accord with what God declares of Himself, and He is doing in salvation.
Also, the manner in which references are made to the saints reveals Divine assessments of them. When certain things are said about the people of God, as in this very text, they are not merely the private opinion of the writer. Although the writer no doubt saw the people as being precisely what he declares them to be, he has come to that conclusion through inspiration – having the mind of Christ (1 Cor 2:16) – not mere human reasoning. If it is proper to criticize such people, God will do so. If it is not proper, God will not do so. Men do well to duly note how God speaks about those who are in His favor. Even though it has become quite fashionable to do so, men are fools who choose to denigrate men whom God holds before us as examples. In so doing, they also violate the word of the Lord that says, “speak not evil one of another” (James 4:11).
Again, the inspired account of the lives of those who are in Christ Jesus is the record of the newness of life being lived out. It reveals how the Lord works in the hearts of men, and what happens when He does not work in them.
THE OBJECTIVE OF SALVATION
Because, as it is known today, Christianity has become a context for career development and the glory that attends human organizations, the purpose of salvation has been almost totally obscured. Because the proper knowledge of this matter assists in understanding the text before us, I thought it needful to say a few words about this matter.
First, the very fact that salvation “is of the Lord” is a primary consideration. That is, God out of His own Person conceived salvation as a means to the realization of an eternal purpose. The purpose was not merely to extricate men from sin and condemnation, for that is not far-reaching enough to bring proper glory to God. It is really what happens after salvation that gives it such great worth. That is, salvation is a means to an end, and not an end of itself.
First, from a human point of view, no one has ever entertained a precise and sound thought of God to whom God has not revealed Himself. Concerning the Person of God, the pronouncement is made over the entire human race, “There is none that understandeth, there is none that seeketh after God” (Rom 3:11). Sin impoverished mankind in its entirety. Because of that, the reality of God is so obscured that men did not engage in a fervent quest to know Him. From every point of human reasoning, this rendered the knowledge of God beyond reach, and man was declared to be in a state described as “having no hope” (Eph 2:2).
There was absolutely nothing that man could about this situation. At least two thousand five hundred years were allotted to the race to come up with some cogent idea of God – an idea that would provoke a fervent quest for Him. That was the period from Adam to Moses. During that time, men did begin to call upon the name of the Lord in the days of Enosh, the son of Seth (Gen 4:26). Usher’s chronology reckons this to be about 245 years after the fall. The experience of Adam and Eve in the fall, together with the revelation given to them before they were expelled from the Garden was no doubt passed along to succeeding generations. However, sin had so dulled the capacities of men that it was over 200 years before they saw the need and advantage of calling upon the name of the Lord. Whether or not God revealed Himself to Enosh or others at that time is not known.
From Adam to the flood was as much as 1,655 years – 1,500 at the least – depending on which one of the various chronologies one chooses to accept. However, whatever the choice, we have a good idea of the general length of time involved. During that time there are two men mentioned who entertained some knowledge of God: Enoch and Noah. Both men “walked with God,” so their knowledge of Him was not theoretical (Gen 5:22-24; 6:9). Enoch walked with God for three hundred years (Gen 5:22), after which God “took him,” translating him to heaven without seeing death (Gen 5:22). His “walk” with God commenced over 670 years after the fall. We do not know the duration of Noah’s walk with God. He was six hundred years old when the flood waters assuaged (Gen 7:6). That would have made him about 480 years of age when he commenced building the ark. That was more than 500 years after Enoch was translated. Judging from the nature of Enoch’s prophecy (Jude 1:14-15), and the type of things revealed to Noah (Gen 6:13-21), the majority of what they both knew about God pertained to His intolerance of sin.
God first appeared to Abraham about 1860 years after Adam’s expulsion from the Garden, about 880 years after Enoch’s translation, and roughly 365 years after the flood. 
Until his time, there is no revelation of God speaking of a coming blessing or Savior for humanity. Even in the Garden, the revelation of the coming Seed was confined to Satan’s bruising of Him, and the promised Seed delivering a mortal bruise to Satan (Gen 3:15). During the time from Adam to Abraham – more than 1800 years – there is not a solitary record of any individual or group of individuals arriving at any accurate understanding of God independently of being exposed to God Himself, which postulates revelation. No person by reasoning or philosophy gained any understanding of God.
Intelligence Prior to the Flood
Prior to the flood, intelligence existed that is staggering. Here are a few of the social achievements that took place prior to the the flood, which is estimated to have taken place about 2518 B.C.
➪ 3500 B.C. Menes unites kingdoms of Egypt, introduces irrigation.
➪ 2780 B.C. Imhotep designs first step pyramid at Saqqara, Egypt. Recognized as the world’s first architect, doctor, and scribe.
➪ 2700 B.C. Cheops builds Great Pyramid at Giza, an architectural marvel that was encased in marble.
➪ 2697 B.C. Huang-ti becomes legendary "Yellow Emperor" of China. Noted for the development of principles of medicine.
➪ 2640 B.C. – Si Ling-chi introduces silk production in China.
➪ 2340 B.C. – Sargon establishes Semitic and Sumerian civilizations, both of which were very advanced socially, mathematically, and technologically.
These civilizations were all destroyed in the flood. Archeological work has uncovered all manner of artifacts from those pre-flood periods. Yet, there is not a single piece of evidence that confirms any extensive and authentic knowledge of God.
Salvation Is About the Knowledge of God
I mention these things to accent the fact that salvation is really about the knowledge of God, or knowing God. It is not about social optimization or the improvement of life in this world. There is much evidence that suggests man’s intellectual capacity, apart from Christ, has diminished, not increased. In our time, with few known exceptions, technological and scientific advance is built upon knowledge that was developed in primitive, but not inferior, times. These days, almost all academic knowledge is, in some sense, borrowed.
Because of the nature of salvation, it commences with a Divine initiative – revelation. With all of their intellectual aptitude, clearly demonstrated prior to to the flood, men could not come to an understanding of God, even though He was their Creator, and they were living in a domain that testified of His eternal power and Godhead (Rom 1:20).
God Most Fully Revealed in Christ
In summation, the fullest and most precise revelation of God is found in the Person of Jesus Christ, His Son. In Him dwells “the fulness the Godhead bodily” (Col 2:9). That is, there is no essential trait of Deity that cannot be found and perceived in Him. That is one of the primary reasons He was “made flesh” and dwelt among us (John 1:14), In Jesus Christ the knowledge of God was brought within range of human comprehension. That “fulness” is made known in the Gospel, which declares the work God, which is in perfect concert with His character.
When the Gospel, is believed, God Himself becomes more clear to the believer. In fact, eternal life, which is the consummate blessing, is knowing God and Jesus Christ whom He has sent (John 17:3). In all of this, God is being glorified, as principalities and powers in heavenly places behold His wisdom in the working out of the salvation of men (Eph 3:10). Further, as the newness of life is lived out in the believers, God is glorified. This is owing to the revelation of the Divine nature in them, of which nature they are “made partakers” (2 Pet 1:4; Heb 3:14).
The Ultimate Revelation
The revelation of Divine glory, which is what is driving the entirety of salvation, will reach is culmination at the end of time, when Jesus comes again. Nothing about Him will be hidden at that time (Matt 25:31; 2 Thess 1:7; 1 Tim 6:15). He will come “in His own glory,” accompanied by the glory of the Father and the glory of all the holy angels (Lk 9:26). This will have a transforming effect upon those in whom the Son of has been dwelling and the Spirit working. They will be “changed” at that time, divested of any vestige of the curse, and clothed upon with immortality (1 Cor 15:52; Phil 3:20-21; 1 John 3:2). It is at that time that the purpose for salvation will be finalized, and all of the saints will be “conformed to image” of God’s Son, as He has predestinated (Rom 8:29-30). That will be the appointed glorification of believers in whom God Himself and Jesus will be glorified.
Whatever does not blend in with that glorification cannot possibly be associated with the salvation of God. Every valid message, exhortation, or work, must have something to do with that process. Whatever is tangential, leading in another direction and to another conclusion is not from God. The source of such things is the devil, who is “the god of this world” (2 Cor 4:4), and promotes its prominence. God is not the author of confusion (1 Cor 14:33), and thus does not arble the truth to His people.
Why Say These Things
I am saying these things in order to maintain a proper perspective of this book. The historical records that are being reported reflect these priorities. They are why such remarkable success was realized in people. This is why they grew quickly in Christ Jesus, and labored with such unrelenting zeal. It is why the emphasis was placed upon the saints.
A JEW NAMED APOLLOS
“ 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.”
Scripture is unique, differing from all other writing. Unlike a biography, it is not devoted exclusively to one individual. Unlike history, it does not provide all chronological details. It differs from analytical writings, which are a kind of critique of a person or period of time. Neither is it a defense or apology for a particular person or way of thought. Scripture provides us with Divine priorities, purposes, and assessments. It’s objective is to acquaint us with Divine manners and provisions, and the reason for them. Its aim is not to make us better people, or the world a better place to live. It is not a kind of success manual that provides men with the secrets to worldly achievements. Humanity is not the focus of Scripture, nor is the natural environment in which they live.
Take this very text as a case in point. We have just read of Paul going throughout the regions of Galatia and Phrygia, strengthening the saints. Yet, not a single detail of that extensive activity is provided. Instead, the Spirit moves our attention back to Ephesus, from which Paul had departed, and focuses on a man of which there had not been a single word previously provided. He is not a man from Ephesus, but comes from another area to visit the city. Yet, for those whose hearts are enraptured with the truth, the change of subject is not at all abrasive or disruptive of sound thought. Everything that is said will blend perfectly with what has already been reported. This is because the record is really of the works of the Lord, and of the life that is realized in Christ Jesus. When our focus is right, texts like this will give us no difficulty. However, when it is not correct, there will be all kinds of abrasive and difficult things to see.
A CERTAIN JEW
“And a certain Jew named Apollos, born at Alexandria . . .” Other versions read, “Meanwhile a Jew named Apollos,” NIV “an Alexandrian by birth,” NASB “a native of Alexandria,” NRSV “an Alexandrian by race,” DARBY and “An Alexandrian Jew named Apollos.” NJB
Apollos is a man of note in Scripture. Some in Corinth even named themselves after him, a practice that was unacceptable (1 Cor 1:12; 3:1). He is described as a “minister” through whom men believed (1 Cor 3:5). He is also depicted as a person who “watered” the kingdom-seed that Paul had planted (1 Cor 3:6). When speaking of certain spiritual realities, Paul joined himself with Apollos to make a particular point (1 Cor 4:6). Affectionately, Paul referred to him as “our brother Apollos,” whom he desired to come and assist the Corinthians (1 Cor 16:12). He also admonished Titus to assist Apollos on his journeys for the Lord (Tit 3:13).
Now we are introduced to this unique man for the first time, to whom Scripture refers no less than ten times. What gracious qualities he is described as possessing!
Here, a city is named, and a single individual from that city. Alexandria was “the chief maritime city and long the metropolis of lower Egypt.” McCLINTOK & STRONG’S It was so named after its founder, Alexander the Great. During the first century, Alexandria is reported to have had an adult population of 180,000. WIKIPEDIA The Britannica Encyclopedia says of it, “Once the greatest city of the ancient world and a centre of Hellenic scholarship and science, Alexandria was the capital of Egypt from its founding by Alexander the Great in 332 BC to AD 642, when it was subdued by the Arabs. It is now the second largest city, the centre of a major industrial region, and the chief seaport of Egypt. It lies on the Mediterranean Sea at the western edge of the Nile River delta, about 114 miles (183 km) northwest of Cairo.”
The city of Alexandria, although quite prominent in worldly history, is mentioned only three times in Scripture (Acts 18:24; 27:6; 28:11). The latter two references refer to “a ship of Alexandria” on which Paul sailed en route to Rome. Our text refers to a single man from Alexandria who, so far as the Word of God is concerned, was more prominent than the city itself. All of this confirms the relative unimportance of even the better things of this world.
In addition to being a cultural center of the world, Alexandria was noted for its library – “the most famous library of classical antiquity.” BRITTANICA Yet, when the city was written up by the Spirit, it was worthy of mention only because of a godly and gifted man that was born there. That is a sterling example of how heaven regards worldly fame and prominence. In Scripture, Apollos was not of note because he came from Alexandria, but Alexandria was mentioned because of Apollos’ association with it.
AN ELOQUENT MAN
“ . . . an eloquent man . . .” Other versions read, “a learned man,” NIV “a man of learning,” BBE “an eloquent speaker,” CJB “who was trained to eloquence,” MRD “He was an educated man,” IE “a man of great learning,” WEYMOUTH “a cultured and eloquent man,” AMPLIFIED and “a gifted speaker.” PHILLIPS
As used in this text, the word “eloquent” has the following lexical meaning: “learned, a man of letters, skilled in literature and the arts; especially versed in history and antiquities . . . skilled in speech, eloquent,” THAYER “eloquent, skilled in speech . . . learned, educated, skilled in knowledge,” FRIBERG “pertaining to attractive and convincing speech - eloquent,” LOUW-NIDA “skilled in words, eloquent.” LIDDELL-SCOTT The word speaks of a person with a significant scope of knowledge, who has the ability to effectively communicate that knowledge. Such people are exceedingly rare. As it is written, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called” (1 Cor 1:26). “Not many” of these people are “called” of God because they have more to overcome. However, the few who are called sanctify their aptitude by their faith, and manage it for the glory of God instead of the promotion of self.
Moses was a man of this caliber also. As it is written, “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds” (Acts 7:22). Daniel, Hananiah, Mishael, and Azariah were also extraordinarily gifted people, to whom God gave “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams” (Dan 1:17). When selecting certain young boys to be trained for Nebuchadnezzar’s court, they fell into the category of “Children in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans” (Dan 1:4).
These unusual souls are singled out in Scripture, NOT because of their aptitude alone, but because they glorified God with their abilities. In fact, their faithfulness was honored by God giving them more wisdom and intellectual expertise than can be drawn from the well of nature.
The people of God are not to despise skillful minds and the proper acquisition of knowledge. God is not glorified by intellectual simplicity and undisciplined minds. This is involved in Solomon’s words, “How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?” (Prov 1:22).
However, as the next clause confirms, there is a higher body of knowledge to which the mind can be devoted. It is in this domain of thought that Apollos excelled, and for which he is duly noted in Scripture.
MIGHTY IN THE SCRIPTURES
“ . . . and mighty in the scriptures, came to Ephesus.” Other versions read, “with a thorough knowledge of the Scriptures,” NIV “well versed in Scripture,” RSV “had great knowledge of the holy Writings,” BBE “knew how to use the Scriptures in a powerful way,” GWN “an authority on the scriptures,” NAB “with a sound knowledge of the scriptures,” NJB “knew the Scriptures well,” NLT “a wonderful Bible teacher and preacher,” LIVING “His knowledge of the Scriptures was very powerful,” IE “skillful in the use of the Scriptures,” WILLIAMS and “well versed and mighty in the Scriptures.” AMPLIFIED
The word “mighty” comes from a word with the following lexical meaning: “able, powerful, mighty, strong . . . excelling in knowledge of the Scriptures.” THAYER The idea is that he had a grasp of both the text and meaning of Scripture. He could handle the Scriptures like a warrior could handle the sword, or carpenter the tools of his trade. The Scriptural way of referring to such a grasp is, “rightly dividing the word of truth,” KJV or handling accurately the word of truth,” NASB or “correctly handles the word of truth,” NIV or “correctly analyzing and accurately dividing [rightly handling and skillfully teaching] the Word of Truth.” AMPLIFIED
A person who is “mighty in the Scriptures” recognizes their focus. Such a person can see the integration of Scripture, and can bring it to bear upon matters of essential thought. It ought to be obvious that they have devoted themselves to the Word of God, meditate upon it, and, so far as they are able, bring all of their thinking into harmony with it. When they encounter a thought that is contrary to Scripture, they reject it because of that contradiction. They actually do “live by every word of God” (Luke 4:4), and delight to do so.
My Own Experience
Within the Christian community, there are proportionately very few people who fall into this category. When I was a young man, prior to being in my twenties, I noted the relatively few professing Christians who were even interested in being expert in the knowledge and handling of Scripture. A number of personal acquaintances of mine chose other fields of knowledge as their primary areas of intended expertise – even though they professed to be followers of Christ. While I do not sit in judgement of such choices, it has always been troubling to me how a person who was supposedly devoted to the service of God could choose a primary field of knowledge other than the Word of God. By way of contrast, and in my opinion, I do not believe it is possible to be “mighty in the Scriptures,” or possess a “thorough knowledge of the Scripture,” NIV if the Scriptures themselves are not held as the highest, and most to be desired, expression of thought. It seems to me that deferring to any other body of knowledge as being worthy of the greatest attention severely limits even natural acumen.
By way of contrast, I found the Word of God most satisfying to my spirit, and worthy of a dedicated quest. By God’s grace, I determined that I would seek to have a better grasp on the Word of God than upon any other body of knowledge. Further, it seems to me that the means to a proper understanding of Scripture cannot be a core of knowledge that is inferior to it: i.e. language, culture, history, etc.
I have heard some respected men say that an understanding of the Greek language was requisite to the proper understanding of Scripture. Others have affirmed that key requirement to be familiarity with the culture of times. I consider such views to be seriously deficient – and that is the most favorable way in which I can express this persuasion.
While it appeared to me that this was a required stance, I found that others did not share this view. In fact the circle of my close associates began to shrink, as others with whom I had been aligned chose other priorities. As for myself, I have chosen to culture the friendship of those who view the Word of God as the fundamental expression of thought, and therefore the most beneficial body of knowledge. One such soul is of more value than a hundred others who focus on inferior and worldly knowledge.
I say these things because I perceive Apollos, like Paul and the rest of the apostles, as having this kind of mindset. I do not see how it would be remotely possible to be described as being “mighty in the Scriptures” and have any other kind of perspective. I am aware that there is a way of thinking extant in the scholastic religious community that glories in having a well rounded knowledge that includes various worldly perspectives of life. However, I do not think it is possible to support this approach the word of God.
In my understanding there are several things requisite to the proper and growing understanding of Scripture.
➪ The experience of the new birth (John 3:3,5,7).
➪ The presence and dominance of faith (Heb 10:38; 11:6).
➪ Living by every word of God (Lk 4:4).
➪ A working knowledge of the text of Scripture (2 Tim 3:15-17).
➪ Being spiritually minded (Rom 8:6-7), with the word of Christ dwelling within richly (Col 3:16).
➪ A consistent and dominating quest to lay hold on eternal life (1 Tim 6:2; Phil 3:7-14).
I affirm that no person is capable of being “well versed in the Scriptures” in whom these traits are not found. I also affirm that within the modern Christian environment a person can rise to religious prominence who is lacking in all of these qualities. Such a person does not represent Jesus, nor are they qualified to edify, instruct, or correct the people of God.
THIS MAN . . .
“ 25a This man was instructed in the way of the Lord; and being fervent in the spirit . . . ”
The manner in which Apollos is described is of special significance. It reflects Divine priorities, and what causes a man of draw the attention of God. God has frequently spoken of individuals that stood out in certain regions. Job stood out “in the land of Uz” (Job 1:1). Simeon stood out in Jerusalem (Lk 2:26). Anna stood out in the Temple (Lk 2:36-37). Bethsaida was said to be “the city of Andrew and Peter” (John 1:44).
INSTRUCTED IN THE WAY OF THE LORD
“This man was instructed in the way of the Lord . . .” Other versions read, “trained in the way of the Lord,” BBE “informed about the way of the Lord,” CJB “taught the way of the Lord,” IE “instructed by word of mouth in the way of the Lord,” WEYMOUTH and “knew much about the Lord's Way.” CEV
As a matter of interest, here is how The Living Bible represents this verse. “While he was in Egypt, someone had told him about John the Baptist and what John had said about Jesus, but that is all he knew. He had never heard the rest of the story!” LIVING That is a sterling example of an interpretation of Scripture being foisted upon the people as though it was God’s word. In this case, a theological template was placed over the text, making it read differently.
The Way of the Lord
Note: the text does not say Apollos was NOT instructed in the way of the Lord, but that he WAS instructed in that way. As it is used here, the word “way” means “a way (I. e. manner) of thinking, feeling, deciding . . . the purposes and ordinances of God, his ways of dealing with men . . . the course of thought, feeling, action, prescribed and approved by God,” THAYER
The “way of the Lord” has to do with His nature: i.e. the way He speaks, the way He works, the way He judges, etc. You may recall that God showed Moses His “ways,” while Israel only saw His works: “He made known His ways unto Moses, His acts unto the children of Israel” (Psa 103:7).
Apollos was acquainted with Divine manners. That was no doubt one of the primary reasons for him being able to handle the Word of God so well. In our time, this is an area of special ignorance within the Christian community. It is staggering to consider the number of things that are not comprehended simply because God is not known, and consequently the people are ignorant of His “ways.” Erroneous views of the love of God, the grace of God, and the church of God are directly traceable to an unfamiliarity with His ways. The failure of religious men to grasp the significance of justification by faith, the criticality of living the sanctified life, and the need for comprehending the scope of salvation is the evidence of an overwhelming lack of acquaintance with “the way of the Lord.”
Even under the Law of Moses, when the brightness of Divine glory was not seen, men were admonished to “walk in all His ways” (Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16). That goes beyond rule-keeping. It speaks of living in a manner that does not contradict the nature of God, particularly as it was revealed in the Law. However, after leading Israel for forty years through the wilderness, the Lord said of them, “they have not known My ways” (Psa 95:10). Again, the apostolic representation of God’s assessment of ancient Israel was, “Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways” (Heb 3:10). If, within the dim light of the Law, God was grieved with a people who did not know His “ways,” what must be His attitude toward those who are now ignorant of His ways, while living in the blazing glory of the “Sun of righteousness” (Mal 4:2).
When an individual is “instructed in the way of the Lord,” difficult texts of Scripture are seen with greater clarity. We will also see that when such a person is exposed to aspects of truth not seen before, they are easily and immediately received.
BEING FERVENT IN SPIRIT
“ . . . and being fervent in the spirit . . . ” Other versions read, “great fervor,” NIV “burning enthusiasm,” NRSV “burning in spirit,” BBE “great spiritual fervor,” CJB “spoke enthusiastically,” GWN “ardent spirit,” NAB “boldly and enthusiastically,” LIVING “full of burning zeal,” WEYMOUTH “full of zeal,” MONTGOMERY and “burning with spiritual zeal.” AMPLIFIED
This is a description of the manner in which Apollos spoke. In his own measure, the zeal of the Lord had eaten him up, as it did our blessed Lord Himself (Psa 69:9; John 2:17).
When discerned, the truth of God has an impact upon the human spirit. It will hone natural abilities to their finest edge, augmenting them with holy aptitude that is not natural. Solemnly, all believers are admonished to be “fervent in spirit; serving the Lord” (Rom 12:11). Truth so affected David that he said, “My zeal hath consumed me” (Psa 119:139).
Thus we are introduced to Apollos. Here is what is said of him.
➪ He was a Jew.
➪ He was born in Alexandria, Egypt.
➪ He was a learned and eloquent man.
➪ He was mighty in the Scriptures.
➪ He was instructed in the way of the Lord.
➪ He was fervent in spirit.
This is the Spirit’s assessment of this man while his knowledge was deficient. In other words, he was faithful in what he had received, and articulated what he had clearly seen. This is how we are introduced to this unique individual – and it is heaven’s view of the man.
HE SPOKE DILIGENTLY, WITH LIMITED KNOWLEDGE
“ 25b . . . he spake and taught diligently the things of the Lord, knowing only the baptism of John.”
Apollos had come to Ephesus, north of his homeland, and in Asia. When he arrives, he commences speaking “the things of the Lord.”
HE SPAKE AND TAUGHT DILIGENTLY
“ . . . he spake and taught diligently . . .” Other versions read, “spoke and taught accurately,” NKJV “speaking and teaching accurately,” NASB “spoke with great fervor and taught about . . . accurately,” NIV “spoke with burning enthusiasm and taught accurately,” NRSV “spake and taught accurately,” ASV “he gave himself up to teaching,” BBE “spoke and taught exactly,” DARBY “spake and taught,” ERV “spoke enthusiastically. He accurately taught ,” DOUAY “discoursed and taught fully,” MRD “spoke and taught accurately the facts,” NIB “preached with great spiritual fervor and was accurate in all the details,” NJB “taught others about Jesus with an enthusiastic spirit and with accuracy,” NLT “was speaking and teaching exactly” YLT “So he was preaching boldly and enthusiastically in the synagogue' LIVING “Apollos was always very enthusiastic when he talked to people,” IE “he was speaking and was accurately teaching ,” WILLIAMS “he spoke and taught diligently and accurately,” AMPLIFIED and “teaching the facts.” PHILLIPS
The word “diligently” is translated from a word that means, “exactly, accurately, diligently,” THAYER “characterized by exactness and thoroughness; (1) in information accurately; (2) in effort thoroughly, diligently, (3) in ethical behavior carefully,” FRIBERG “accurately; with care,” UBS “pertaining to strict conformity to a norm or standard, involving both detail and completeness – accurate, accurately, strict, strictly.” LOUW-NIDA
The very thought of speaking consistently, thoroughly and with exacting precision is refreshing. If anything should be so spoken, it is the truth of God – particularly as it regards the Lord Himself. Sloppy speaking, inaccuracies, and vagueness have no place in the declaration of the truth. Holy men of God, whether Moses, the prophets, John the Baptist, the apostles, or the Lord Jesus Himself, always spoke in this manner. If it is true that men “live by every word of God” (Lk 4:4), how can anyone justify speaking in any other way?
THE THINGS OF THE LORD
“ . . . the things of the Lord . . .” Other versions read, “the facts about Jesus,” BBE the things concerning Jesus,” NASB “about Jesus,” NIV “spoke enthusiastically. He accurately taught about Jesus,” DOUAY “respecting Jesus,” MRD “the facts about Jesus,” NIB “the details he taught about Jesus,” NJB “about Jesus with accuracy,” NLT “The Messiah is coming! Get ready to receive him!'' LIVING “The things he taught about Jesus,” IE “teaching some details about Jesus,” WILLIAMS and “teaching the facts about Jesus faithfully.” PHILLIPS
Several versions read “teaching accurately the things concerning Jesus,” NASB and “taught about Jesus accurately.” NIV Judging from the words that follow, it is assumed that the words “the things of the Lord” had particular regard to the Lord Jesus, and specifically what John had said about Him. As the forerunner of Jesus, and the one who particularly identified the Messiah, John said the following about Jesus Christ.
WHAT JOHN THE BAPTIST SAID ABOUT JESUS
➪ HE WAS NOT APPARENT. Jesus was among the people, but they did could not recognize Him (John 1:26). While He was the Savior of the world, He was not recognizable to the flesh.
➪ HE IS MIGHTIER. He was mightier than John (Matt 3:11a; Mk 1:7; Lk 3:16). In both nature and effect, He was above the greatest of men.
➪ HE IS TO BE PREFERRED. He was preferred before John (John 1:27,30). Among men, He was of a higher rank, NASB having priority AMPLIFIED over them.
➪ HE IS THE LAMB OF GOD. He was the Lamb of God that takes away the sin of the world (John 1:29,36). He Himself would be an effective sacrifice for sin.
➪ HE WAS MADE KNOWN IN BAPTISM. John did not know Him, but He came baptizing because it was during His baptism that Jesus would be made known (John 1:31,33). Being made known in his baptism, His Saviorhood was associated with repentance (not His own, but that of men).
➪ HE WOULD BAPTIZE WITH THE HOLY SPIRIT. He would baptize with the Holy Spirit and fire (Matt 3:11b; Mk 1:8; Lk 3:16). The agent with which He would baptize was the Holy Spirit.
➪ THE SPIRIT DESCENDED ON HIM AND REMAINED. John saw the Spirit descending on Jesus in the form of a dove, and remaining on Him (John 1:32-33). He was a Savior in whom the Holy Spirit found permanent residence.
➪ HE IS THE SON OF GOD. John identified Him as “the Son of God” (John 1:34). So far as men were concerned, this was His primary identity.
➪ HE IS THE APPOINTED THE JUDGE. The purging fan was in His hand (Matt 3:12; Lk 3:17a). His would be an effective judgment, being carried out to its full extent. It would not be philosophical.
➪ HE IS THE PURIFIER. He would thoroughly purge His threshing floor (Matt 3:12b; Lk 3:17b). His ministry targeted the ultimate removal of all the wicked.
➪ HE WILL GATHER HIS PEOPLE. He would gather His wheat into His barn (Matt 3:12c; Lk 3:17c). While throughout history, the people of God have been scattered, under this Savior they would be ultimately gathered together.
➪ HE WILL PUNISH THE WICKED. He would burn up the chaff with unquenchable fire (Matt 3:12d; Lk 3:7d). While throughout history, the wicked generally appear to have escaped their just due, Jesus would carry out the Divine pronouncements against them.
➪ HE WOULD INDUCT CORRECTION. Every valley would be filled, every mountain and hill brought low, the crooked made straight, and the rough ways made plain (Lk 1:5). His would be an economy of thorough moral and spiritual recovery. Men would not be left in a vacillating and inconsistent state.
➪ HE IS ASSOCIATED WITH PERCEPTION. All flesh would see the salvation of God (Lk 1:6). Through the Messiah, the salvation of God would be illuminated, and thereby men enabled to participate in it.
➪ HE WILL REMOVE FRUITLESS PEOPLE. The ax would be laid to the root of the trees, and every tree that does not bring forth good fruit will be hewn down and cast into the fire (Lk 1:9). The economy over which He presides does not have a place for fruitless members, even though human institutions welcome such.
➪ HE IS GOD-BLESSED. When asked about the success of Jesus, John said, “A man can receive nothing except it be given Him from heaven” (John 3:27). The essential resources Jesus delivers to men by word and deed came from heaven. They are not of an earthly nature.
➪ HE IS THE BRIDEGROOM. As the Bridegroom, Jesus is the One who has the bride (John 3:29). In the ultimate sense salvation involves the effectual joining of those who are saved with their Savior.
➪ HE MUST INCREASE. He must increase (John 3:30). Everything about Jesus Himself and what He ministers tends to increase to the glory of God.
➪ HE CAME FROM HEAVEN. He came from above (John 3:31). While He was “in the likeness of sinful flesh” (Rom 8:3), that was not His predominate trait. He bore more resemblance to, and compatibility with heaven.
➪ HE SAID WHAT HE KNEW. He spoke what He had seen and heard, yet no man received His testimony (John 3:32). Nothing that Jesus said was speculative or philosophical. Everything was absolute, and will never pass away.
➪ THE ONE WHO RECEIVES JESUS’ TESTIMONY WOULD RECEIVE CONFIRMATION THAT GOD IS TRUE. God is true (John 3:33). The knowledge of the truthfulness of God is confirmed in Jesus Christ.
➪ HE SPOKE THE WORDS OF GOD. Being sent by God, He spoke the words of God (John 3:34a). When Jesus spoke, it was no different in substance and significance than the voice that spoke from Sinai.His words cannot be rejected with impunity.
➪ HE HAD THE SPIRIT WITHOUT MEASURE. God gave the Spirit to Him without measure (John 3:34b). In Jesus, the Spirit has no limitations. There is no spiritual work He cannot do.
➪ THE FATHER LOVES HIM. The Father loves the Son (John 3:35a). When it comes to men, the greatest and most effectual love of God is toward His own Son.
➪ THE FATHER HAS GIVEN EVERYTHING TO HIM. The Father has given all things into His hands (John 3:35b). The government has been laid upon the shoulder of Christ, and He is the precise Point at which men will be measured.
➪ THOSE WHO BELIEVE ON HIM HAVE EVERLASTING LIFE. He who believes on the Son has everlasting life (John 3:36a). The basis of the experience of eternal life is dependent upon trust in the Person of Jesus, not a system.
➪ THOSE WHO DO NOT BELIEVE ON HIM WILL NOT SEE LIFE. He who believes not on the Son shall not see life but the wrath of God abides on him (John 3:36b). No one will escape the consequences of not relying upon and trusting in Jesus Christ.
I have taken the time to itemize the twenty-seven things that John said about Jesus. This is to confirm that those who received his words had, in fact, been tutored in Divine manners – “the way of the Lord.” That “way” included the necessity of taking away the sins of the world, bringing about a new birth, the correction of wayward lives, and the judgment of all men. It ought to be noted that the average long-time American Christian is probably less informed on these matters than was Apollos – which circumstance is inexcusable.
KNOWING ONLY THE BAPTISM OF JOHN
“ . . . knowing only the baptism of John.” Other versions read, “being acquainted only with the baptism of John,” NASB “had knowledge only of John’s baptism,” BBE “knew nothings except the baptism of John,” MRD “he had experienced only the baptism of John.” NJB
The baptism of John was unique. So far as the Scriptures are concerned, there was nothing like this baptism prior to John.
The phrase “baptism of John” occurs six times in Scripture (Matt 21:25; Mk 11:30; Lk 7:29; 20:4; Acts 1:22; 18:25). It is also referred to as “the baptism of repentance for the remission of sins” (Mk 1:4; Lk 3:3), and “the baptism of repentance” (Acts 13:24; 19:4). This was the means through which John prepared the way of the Lord. It was necessary for the people to ready themselves for the Savior by repenting – changing their way of thinking, and their conduct as well. The change of conduct is referred to as bringing forth fruits “meet, worthy,” NKJV or “in keeping with repentance” NASB (Matt 3:8; Lk 3:8).
This is a requirement that is often overlooked by the casual reader – and it is in sharp contrast with many modern statements regarding coming to the Lord. Peter referred to the same requirement when he told those in Solomon’s porch, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19). The word “convert” is derived from the Greek word evpistre,yate, which has the following lexical meaning: “to turn to . . . to turn oneself . . . turn morally, to reform,” THAYER “change one’s ways,” FRIBERG “To turn from an error, to correct,” LIDDELL-SCOTT “definitely turn to God in conduct as well as in mind.” ROBERTSON’S WORD PICTURES
The Proper Approach
“The baptism of John” required an outward reform that confirmed the confession of sin that accompanied that baptism. As it is written, “Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins” (Matt 3:5-6). The word “confessing” refers to a statement concerning guilt that is supported by corresponding conduct. The word itself includes that idea: “to acknowledge . . . assent, agree fully . . .profess, promise.” STRONG’S
John’s baptism, which differed radically from empty ceremony, was not like the ineffectual “divers washings” that took place under the law (Heb 9:10). It also underscored the necessity of one’s outward conduct strictly comporting with their verbal acknowledgment of sin. This requirement was confirmed in John’s response to those inquiring concerning what they ought to do. “And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wage” (Luke 3:10-15).
Notice the emphasis on outward conduct strictly comporting with the claim of repentance. In coming to Christ, there must be a deliberate and resolute correction of deviate outward behavior. This must be matched by an inward resolve to please the Lord at all cost, else outward reform is of no value.
A word should be said here about the possibility of outward reform itself. Jesus, for example said the scribes and Pharisees made their outward lives clean, however were “full of extortion and excess” within (Matt 23:25-26). “Outwardly,” Jesus said, these men appeared “righteous,” even though within they were “full of hypocrisy and iniquity” (Matt 23:27-28). Those who affirm that outward change cannot precede coming to Christ must account for the ministry of John the Baptist, who was sent to prepare the way for the Messiah. Of course, they will not be able to account for his ministry. In fact, if what they say is true, his entire ministry was pointless.
On this matter, it is interesting to observe how differently Jesus reasoned than many of our contemporaries. It is not unusual for men to ask others to ignore their wayward conduct, saying that their hearts are right. However, if Jesus’ rebuke of the religious leaders was correct, it is not possible for one’s outward life to be in glaring contradiction of the truth, and their heart still be be pure.
For some, the requirement to correct aberrant behavior prior to coming to Christ may appear impossible. However, this is not at all the case – for the scribes and Pharisees were impeccably righteous outwardly, as Jesus Himself affirmed. When Jesus declared, “except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matt 5:20), He was not referring to the appearance of righteousness. He rather was referring to their lack of inner purity. The point is that willing involvement in outward transgression must be abandoned before we can truthfully be ready to come to Jesus.
Depicted in Christ’s Miracles
The involvements of coming to Christ are seen in several of His miracles. In the healing of a man with a withered hand, Jesus first told the man, “Stretch forth thine hand.” It was when he stretched that withered hand forth that it was healed (Matt 2:13). To a man who had been impotent for thirty eight years, Jesus said, “Rise, take up thy bed and walk.” As the man extended himself to obey the word of the Lord, he was healed (John 5:5-9).
The point is that as individuals make a conscientious effort to rid themselves of sinful expressions, the Lord comes along side them, giving them grace to come to Him. Coming to Christ presumes the abandonment of something else – like Bartimaeus “casting away his garment as he rose to go to Jesus (Mk 10:50).
The ministry of John prepared men for a Messiah who is wholly intolerant of sin. His baptism made that plain. This is the sense in which John “made straight in the desert a highway for our God” (Isa 40:3; John 1:23).
“Unto Repentance”
John himself said his baptism was “unto repentance” (Matt 3:11). Other versions read, “for repentance,” NASB/NIV/NRSV “to those whose hearts are changed,” BBE “unto penance,” DOUAY “to amendment of life,” GENEVA “for those who turn from their sins and turn to God,” and NLT “to reformation.” YLT
The Greek word translated “unto” is eivj. As used here, it has the following lexical meaning: “of a place entered, or of entrance into a place, into.” THAYER “motion toward a place,” FRIBERG “denotes purpose and sometimes result,” UBS and “extension toward a special goal - 'to, toward, in the direction of. .” LOUW-NIDA
Repentance is not an end of itself, but is “to salvation” (2 Cor 7:10). It is not the means through which regeneration, or the new birth, is accomplished. There is no moral power in repentance itself. It is a change that involves the will and determination of men, yet is effectual owing to Divine power, for God gives repentance (Acts 5:31; 11:18; 2 Tim 2:25). Christ would not induct an economy of continual repentance. Repentance prepares people for Christ, working a certain sorrow for sin that causes it to become repugnant to the individual.
John’s baptism was more related to renunciation than appropriation – i.e. to put off surface sins, becoming more conscious of the defilement of sin in order to come to Christ. Although not limited to prohibitions, John responded to inquiries concerning conduct in this manner: “Then came also publicans to be baptized, and said unto him, Master, what shall we do? Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages” (Luke 3:13-14). This illustrates the signficance of the phrase, “baptism unto repentance,” or “for repentance.” What it amounts to is this: those who were baptized by John had made a ongoing determination to correct their outward lives. This was confirmed by their outward manners. Their baptism also inducted them into a life in which they had pledged themselves to a continued life of moral purity.
Of itself, this was not sufficient to make them acceptable to God. However, it did prepare them to believe on the Christ whom John said would come after him (Acts 19:4).
The Time of John
The time in which John ministered was a kind of spiritual interim in which men were made ready for the Christ. That readiness consisted primarily of a hearty renunciation of sin. Jesus said of this interim, “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16).
It appears to me that this time was accompanied by grace that allowed for a successful transition to the era of the New Covenant. Because of the thrust of the Old Covenant it majored on abstaining from sin, not obtaining the promises. In order to prepare for Christ however, a certain hatred for, and disdain of, sin must be acquired. It was the preaching of the Kingdom of God that proved to be the catalyst for meeting this requirement. It did this by opening the door of hope.
The System of Law
This approach was also articulated under the Law, which was primarily a way of restraining evil. As it is written, “Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (1 Tim 1:9-10). These are all the expressions of aberrant desires.
Frequently the prophets admonished the people to abort the manifestation of sin. “ . . . put away the evil of your doings from before mine eyes; cease to do evil” (Isa 1:16). “Let the wicked forsake his way, and the unrighteous man his thoughts . . .” (Isa 55:7). “. . . Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin” (Ezek 18:30). “. . . Turn ye now from your evil ways, and from your evil doings . . .” (Zech 1:4).
Under the powerful preaching of John, people began to meet this requirement, whereas prior to him, such a response was exceedingly rare. Speaking of this new kind of aggression Jesus said of the time of John, “ . . . the kingdom of God is preached, and every man presseth into it” (Luke 16:16). And again, “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Matt 11:12). The point is that there was quest for moral excellence, and a passion for the things of God that was previously unknown. This is how men were made ready for the coming of Christ.
The Revealed Comparison of John’s Baptism
There has been considerable speculation about John’s baptism, and much of it reflects sound thought. Often, however, the comparison is made between John’s baptism and baptism into Christ. However, there is no such direct comparison in Scripture. There is a correlation of baptism into Christ with the receiving of the Holy Spirit. That reference is included in the listing below.
Since the Scriptures do directly address the subject of comparing John’s baptism with something, we do well to consider what they declare.
➪ JOHN THE BAPTIST: compared his baptism with jesus’ person. “I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear . . . (Matt 3:11; Luke 3:16).
➪ JOHN THE BAPTIST: compared his baptism with the baptism jesus himself would perform.“I indeed baptize you with water unto repentance: but He that cometh after me . . . shall baptize you with the Holy Ghost, and with fire” (Matt 3:11). “I indeed have baptized you with water: but He shall baptize you with the Holy Ghost” (Mark 1:8). “John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost and with fire” (Luke 3:16).
➪ JOHN THE BAPTIST: compared his baptism with the hidden nature of jesus. “John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not . . . (John 1:26).
➪ JOHN THE BAPTIST: compared his baptism with the superiority of jesus.“John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose” (John 1:26-27).
➪ JOHN THE BAPTIST: affirmed the ultimate reason for him being a baptizer. “And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost” (John 1:33).
➪ JESUS: compared who did the baptizing, and what they baptized with. “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5).
➪ JESUS: the baptism of john was from heaven. “The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? But if we shall say, Of men; we fear the people; for all hold John as a prophet. And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things” (Mat 21:25-27)
➪ PETER: compared who did the baptizing, and what they baptized with.“Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost” (Acts 11:16).
➪ PAUL: emphasized repentance and the need to believe on christ jesus. “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus” (Acts 19:4).
As most of the above texts affirm, the matter that is distinguished between the two baptism’s is twofold.
➪ The Person of Christ.
➪ The baptism that Jesus Himself performs.
This baptism does not refer to something men do – i.e. “Repent and be baptized” (Acts 2:38); “baptizing them” (Matt 28:19). This refers to what Jesus does. While it is intricately associated with what men do in being baptized, it is not synonymous with it. The effectiveness of being baptized is not owing to what men do. There is a mighty work that is accomplished behind the scenes, taking place when we are baptized with water (Acts 10:47-48).
Ponder some of the precise expressions related to baptism.
➪ Baptized “for the remission of sins” (Acts 2:38).
➪ When we are baptized, our sins are “washed away” (Acts 22:16).
➪ “Baptized into Jesus Christ” (Rom 6:3; Gal 3:27).
➪ Baptized into Christ’s death” (Rom 6:3).
➪ “Buried with” Jesus “by baptism” (Rom 6:4; Col 2:12).
➪ In baptism , we are not only “buried with” Christ, but are also “risen with Him through the faith of the operation of God” (Col 2:12).
➪ Baptized by one Spirit “into one body” (1 Cor 12:13).
➪ Being baptized into Christ, we “put on Christ” (Gal 3:27).
➪ Baptism saves us “by the resurrection of Jesus Christ” (1 Pet 3:21).
Now, precisely which of those remarkable transactions were accomplished by men – either the person doing the baptizing, or the ones being baptized? Further, was it the required act of baptism that validated it, or was it what took place during that time – unseen by men? The answers to those questions ought to be obvious enough not to require extensive dialog.
The Baptism Done by Jesus
The baptism that Jesus Himself accomplished “with the Holy Spirit” is what relates the matter of baptism to the new birth (John 3:5) – regeneration (Tit 3:5), being identified with Christ Himself (Rom 6:3; Col 2:12; Gal 3:27),l the forgiveness of sins (Acts 2:36; 22:16), and the cleansing of the conscience (1 Pet 3:21). Some of the things that occur in baptism into Christ, whether known at the time or not, are as follows. There is some redundancy in this listing, but here I am addressing the doctrine of baptism rather than how the word is used.
➪ INTO CHRIST. Baptized into Jesus Christ (Rom 6:3a).
➪ INTO JESUS’ DEATH. Baptized into Jesus death (Rom 6:3b).
➪ WITH CHRIST. Buried with Christ by baptism into death (Rom 6:4a).
➪ NEWNESS OF LIFE. Commence a walk in newness of life (Rom 6:4a).
➪ PLANTED TOGETHER. Planted together in the likeness of Christ’s death, thus ensuring we would be raised up by God (Rom 6:4b).
➪ THE OLD MAN CRUCIFIED. Our “old man” was crucified with Christ (Rom 6:5a).
➪ CEASE SERVING SIN. The necessity of serving sin was terminated (6:5b).
➪ FREE FROM SIN. We were freed from the guilt and power of sin (Rom 6:6).
➪ DEAD TO SIN. We can now reckon, or reason upon the truth, that we are dead indeed unto sin (Rom 6:7a).
➪ ALIVE UNTO GOD. We can now reckon, or reason upon the truth, that we are alive unto God through Jesus Christ our Lord (Rom 6:7b).
➪ NO OBLIGATION TO SIN. We are under no moral or spiritual compulsion to sin, but can yield our capacities to God as those who are alive from the dead (Rom 6:12-13).
➪ SIN HAS NO DOMINION. Sin no longer has dominion over us, for we are now under grace, not law (Rom 6:14).
➪ SERVANTS OF RIGHTEOUSNESS. We were the servants of sin, but are now servants of righteousness (Rom 6:17-22).
➪ BY THE SPIRIT. We were baptized by the Spirit into the body of Christ (1 Cor 12:13).
➪ CIRCUMCISED. We were circumcised with the circumcision of Christ, in putting off the body of the sins of the flesh (Col 2:11).
➪ RAISED THROUGH FAITH. We were raised from baptism through our faith in the operation of God (Col 2:12).
➪ REGENERATED. We were regenerated (Tit 3:5).
➪ SAVED. Saved by baptism, as confirmed in the purging of the conscience (1 Pet 3:21).
Doctrinally, the comparisons do not have to do with the baptism itself, but with THE ONE who performed it.
John the Baptist, Jesus, and Peter drew attention to the fact that John baptized with water, but Jesus would baptize “with the Holy Spirit.” NKJV (Matt 3:11; Mk 1:8; Lk 3:16; John 1:33; Acts 11:16). The truth of the matter is that water itself, though absolutely essential, cannot not accomplish the realities associated with baptism, any more than the water of Jordan could take away the leprosy of Naaman (2 Kgs 5:10-14). Carrying the parallel further, the blood of the Passover lamb contained no properties that would cause the angelic minister of death to pass over the houses of the Israelites in Egypt – yet, woe to that Israelite who neglected to meet that requirement (Ex 12:13-14).
If I read this text with a mind to justify the essentiality baptism for the appropriation of salvation, I will not see its meaning. That point is substantiated elsewhere, not in this particular text. Neither, indeed, will I accomplish anything by saying Jesus baptizing with the Holy Spirit applied only to the apostles. This was a message that John preached to the populace of the region, not to the twelve disciples alone.
Additionally, the apostles are actually a part of the church – members of the “one body” (1 Cor 12:18,28;. Eph 4:8-11). Their function is unique, but it is performed within the context of the church as a whole, When it comes to the matter of receiving the Holy Spirit, they differed only in regard to their function, and function is not determined by experience. It is rather a matter of Divine placement (1 Cor 12:18).
Even when it comes to the matter of faith, Peter, one of the premier apostles, described those constituted “strangers and pilgrims,” as “them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ” (2 Pet 1:1). Other versions read, “a faith of the same kind as ours,” NASB “a faith of equal standing with our,” RSV and “those who have received (obtained an equal privilege of) like precious faith with ourselves.” AMPLIFIED There are not multiple ways of being added to the body of Christ, or unique experiences among the various members through which we they become identified with Jesus Christ. Surely that is evident to all. If it is not, it certainly ought to be.
BELIEVERS ARE IN THE SPIRIT
The apostles’ doctrine, which is the inspired exposition of the Gospel, declares that those in Christ are “IN the Spirit.”
➪ POSSESSING THE SPIRIT. “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his” (Rom 8:9).
➪ RIGHTEOUSNESS, PEACE, AND JOY. “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom 14:17).
➪ THE BEGINNING OF NEW LIFE. “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal 3:3).
➪ PROGRESSION. “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal 5:16).
➪ SPIRITUAL LIFE. “If we live in the Spirit, let us also walk in the Spirit” (Gal 5:25).
➪ EFFECTIVE PRAYER. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph 6:18).
➪ WORSHIP OF GOD. “For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (Phil 3:3).
➪ BROTHERLY LOVE. “Who also declared unto us your love in the Spirit” (Col 1:8).
➪ BUILDING OURSELVES UP. “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost” (Jude 1:20).
How Did We Get Into the Spirit?
How is it that we were put “in the Spirit,” so that we had access to the various strengths and ministries found in Him alone? When Jesus baptizes men “with the Holy Spirit,” He puts them into the Spirit like men put their bodies into the baptismal waters, A merging of the human spirit with the Holy Spirit takes place in Jesus’ baptism that is so precise it is written, “But he that is joined unto the Lord is one spirit” (1 Cor 6:17). Our bodies were removed from the water, being raised out of it. However, we were not removed from the Spirit with which Jesus baptized us. The Spirit is the author of the life into which we were raised to walk (Rom 6:4; 8:10). Men did not leave us in the water, for that baptism is the “form of doctrine” (Rom 6:17), which includes being raised up with Christ. However, Jesus left us “in the Spirit,” because that is the solitary locale in which the newness of life can be lived, matured, and brought to its intended consummation.
WAS APOLLOS A FOLLOWER OF CHRIST?
I am aware that this is a controversial area. However, I am also aware that there is no need for it to be. I have already shown the extent of John’s affirmations concerning Jesus Christ. There is also the fact that there is no record of an extensive presentation of the person of Christ to Apollos as there was to the disciples in Ephesus, as recorded in the nineteenth chapter of Acts.
The fact that “he was speaking and teaching accurately the things concerning Jesus,” NASB strongly suggests that he was a follower of Jesus, as compared to being a disciple of John the Baptist at that time. However, he lacked an understanding concerning the baptism accomplished by Jesus “with the Holy Spirit.” There is no suggestion that he was ignorant of the Holy Spirit like the disciples Paul encountered in Ephesus (Acts 19:2).
This should not be surprising to us. Many believers, including myself, were in Christ for some time before Christ’s role in putting us into the Holy Spirit obtained any clarity in our understanding. It is quite conceivable that a person could hear and believe the Gospel, correlating it with the Jesus John announced, yet remaining ignorant of such things as Jesus baptizing with the Holy Spirit, the nature and effectiveness of the New Covenant, the conflict that rages within the believer, and a host of other matters. This by no means casts doubt upon the legitimacy of their conversion. It does provide a sterling example of the impact of flawed or incomplete teaching. Who is able to estimate the number of believers that, when they were baptized, had no idea of what Jesus did at that time?
There is no record of Apollos being re-baptized as were the disciples in Ephesus (Acts 19:5). Many believers have actually had the same experience as Apollos appears to have had. They were not aware of the baptism that Jesus Himself performs, putting disciples into the Holy Spirit, like their bodies are placed into the baptismal waters. Many believers were in Christ for some time before they heard any substantive teaching concerning the Holy Spirit, and some, to this very day, have never heard what John said to the multitudes concerning the Lord Jesus Christ: “He will baptize you with the Holy Spirit and fire” (Matt 3:11; Lk 3:16), or “He shall baptize you with the Holy Spirit” (Mk 1:8). Further, our understanding of this affirmation is not to be formed by denominational dogma, and it must not be passed through such a filter. It is imperative that the Scriptures be seen as God’s word, not that of a religious sect.
I have spent some time on this text because of my own past experience of confusion on the matter, and realizing that experience was not unique to me.
HE BEGAN TO SPEAK BOLDLY IN THE SYNAGOGUE
“ 26a And he began to speak boldly in the synagogue . . . ” Other versions read, “speak out boldly,” NASB “preaching in the synagogue without fear,” BBE “speak out fearlessly,” NET “teach fearlessly,” NJB “speak very boldly,” ISV “speaking courageously,” WILLIAMS and “speak freely (fearlessly and boldly).” AMPLIFIED
The words “speak boldly” are translated from a single Greek word (parrhsia,zesqai). The lexical meaning of this word is, “to bear oneself boldly or confidently . . . to use freedom in speaking, be free-spoken; to speak freely . . . to grow confident, have boldness, show assurance, assume a bold bearing,” THAYER and “acting with an attitude of openness that comes from freedom and lack of fear.” FRIBERG
With a confidence that is birthed by spiritual understanding, Apollos began to speak out in the synagogue of Ephesus. The subject of his speaking was within the framework of his scope of knowledge. That is defined in our text.
➪ Being an “eloquent,” and learned man, he effectively presented something that was spiritually reasonable, strongly appealing to both heart and mind.
➪ Because he was “mighty in the Scriptures,” his words were founded on the written Word, reflecting both the thrust and application of Scripture.
➪ Because he was “instructed in the way of the Lord,” his presentation reflected Divine manners, and focused on the purpose of God, as well as His unchanging nature.
➪ Because “he was speaking and teaching accurately the things concerning Jesus,” NASB his focus was on the Lord Jesus Christ. This had particular regard to how He was presented by Moses and the Prophets, plus the additional expositions to which he may have been exposed.
➪ Knowing “only the baptism of John,” it appears that the thrust of his message must have dealt with repentance, and the necessity of coming to Jesus with conviction of heart and a determination to have done with the expression of sin.
There is no evidence that Apollos was unacquainted with the baptism first declared by Peter (Acts 2:38). Nor, indeed, is there any indication that he himself had not been baptized into Christ. As I have already pointed out, the baptism of John is nowhere compared with being baptized into Christ. It is rather compared with the baptism that Jesus Himself performs.
The baptism accomplished by Jesus is one that results in a change of character, as compared to a change of conduct alone. The doctrine of the change is expounded in the sixth chapter of Romans, with some additional perspectives being presented in Colossians 2:11-15. Baptism into Christ relates to becoming “dead indeed unto sin,” and “alive unto God” (Rom 6:11). It has to do with being put into the body of Christ (1 Cor 12:13), as well as into Christ Jesus Himself (Gal 3:27). It is at this point that the prophecy of Ezekiel is fulfilled concerning the people receiving a new heart and a new spirit (Ezek 36:26).
An understanding of the nature and effectiveness of the new birth transforms one’s concept of, what men call, reformation. When a person is born again, being baptized by Jesus with the Holy Spirit, they become “partakers of Christ” (Heb 3:14). They become a “new creation” in Christ Jesus (Eph 2:10), and receive “the new man, which after God is created in all righteousness and true holiness” (Eph 4:24). Those who are born again have a new base of knowledge, for the new man is “renewed in knowledge after the image of Him that created him” (Col 3:10). It is then that through the promises, and in increasing measures, they are “made partakers of the Divine nature” (2 Pet 1:4).
All of this has to do with what Jesus does, not merely what we do. When a person is baptized into Christ considerable takes place that is actually unknown to the one being baptized. This is why all of the teaching concerning baptism is delivered to those who have already been baptized (Rom 6:1-22; 1 Cor 12:13; Gal 3:27-28; Col 3:11-12; 1 Pet 3:21). All of that teaching is an exposition of what Jesus has done in our conversion, not what we have done.
It is easy for me to understand Apollos’ deficiency in this matter, because I myself was abysmally ignorant of what took place in my baptism. This is because the thrust of the teaching to which I was exposed dealt with the necessity of being baptized, and the remission of sins that took place at that time. The role of Jesus was rarely, if ever, mentioned, even though baptism was into Him and into His death (Rom 6:3-4, and I was raised with Him (Rom 6:4-5), and then seated together with Him in the heavenly places (Eph 2:6). The fact of the matter is that the teaching to which I was exposed was more closely associated with “the baptism of John” than with baptism into Christ. John’s baptism was “for the remission of sins” (Mk 1:4). However, it was not accompanied with the precious “gift of the Holy Spirit,” which is promised to those who repent and are baptized in the name of Jesus for the remission of sins (Acts 2:38). As I have already said, the text strongly suggests that this was an area in which Apollos lacked understanding – but it will not be for long. This did not alter what Jesus accomplished in baptism, but only touches on the needed awareness of those realities by those being baptized.
In the Synagogue Again
This is the eleventh time the book of Acts has referred to preaching in the synagogues (6:9-13; 9:20-23; 13:5; 13:14-41; 14:1-5; 17:1-4,10,17; 18:5-6, 19-21,26). In addition to Apollos speaking in the synagogue, we will learn from this text that Aquila and Priscilla were meeting there as well. You may recall that when Saul of Tarsus launched a persecution against believers in Christ, he asked for letters to the “synagogues,” where he would seek for such believers (Acts 9:2). Further, Paul regularly ministered in the synagogues, as he himself affirmed in Acts 24:12.
An understanding of this custom of early believers gives us some idea of why they met together, and what they did. The synagogue gathering centered in Scripture and its exposition (Acts 15:21). It is important to keep in our minds that Jewish customs were developed within the context of an acute awareness of God. Even though the hearts of the people were often far from God (Matt 15:8), yet the form itself was anchored to revelation. These were people who had been cultured by Almighty God through the Law and the various ceremonies instituted under the Old Covenant. Within that context, the Scriptures themselves were given a prominent role in their gatherings. This is because the Scriptures are the appointed means through which the knowledge of God is honed to its finest edge.
In the early days of the church, the apostles and elders relied on the fact that the Scriptures were always read in the synagogues. When, for example, these men were considering the subject of circumcision, James said, “For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day” (Acts 15:21). Further, we are told that the reading in the synagogue included “the law and the prophets” (Acts 13:15). In Antioch, Paul reminded the people that the Jews had “the voices of the prophets . . . read [to them] every sabbath day” (Acts 13:27).
A Potentially Productive Environment
Such an environment was conducive to the insightful proclamation of Christ, and the salvation that is in Him “with eternal glory” (2 Tim 2:10). This is because the people were exposed to a panorama of revelation that included promises as well as moral obligations, and affirmations concerning the nature of God as well as the depravity of man. The basic word was God’s word, not the word or traditions of men. The subject of exposition and exhortation was Scripture, not mere moral duty or the vain enterprises of men. In that kind of environment, a man who is mighty in the Scriptures, knows the way of the Lord, and accurately teachings the things concerning Christ, can speak profitably.
The Modern Church Environment
I cannot help but note how strange such an environment is in our times. There are gatherings of professing Christians who are exposed to teaching designed to correct marriage, improve financial accountability, and recover from moral setbacks. Even at that, the teaching is brief and sparse. The basis of such teaching is not the mind of the Lord, but the perceived need of man. The glory of God is not the point, but the temporal needs and success of men. Oh, they do their best to tie their thoughts to Scripture, but it proves too challenging for them. As a result they do not handle the word of God correctly (2 Tim 2:15). It is difficult to emphasize things concerning which the Scriptures have proportionately little to say. But the religious merchants muster their resources and do so anyway, even if they have to force their subject into Scripture.
Without lingering for a inordinate amount of time on this matter, ponder how appropriate it would be viewed in the churches of our land to have a person speak who was eloquent, mighty in the Scriptures, instructed in the way of the Lord, and spoke accurately about the things concerning Jesus Christ. How would such a person fit into the average church-agenda of our day? How would the fabled pulpit committee go about determining whether or not a prospective preacher met these qualifications – or would they even consider them to be relevant to their agenda for the church?
The point I am making is this: within the confines of the organized church, these are not the qualities contemporaries expect to find in their leaders. Their adopted organizational structure gives no preeminence to such things. However, in Scripture, these ARE the traits found in Apollos, as well as other men who “helped” the people of God. It seems to me that they are requisite today also.
As you walk through this text, as well as the rest of the book of Acts, you will become aware of the total absence of institutionalized religion. There is not enough information to attempt to duplicate the reported accomplishments by means of a routine. No value is placed on human wisdom, and an obvious reliance upon Divine direction is seen on every page. This is because we are reading of real spiritual life, not simulated life, which is the bane of the modern church. Jesus is actually at work in the people of which we are reading.
THE WAY OF GOD EXPOUNDED TO HIM MORE PERFECTLY
“ 26b . . . whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.”
The relevance of what follows is against the backdrop of Apollos knowing only about John’s baptism. Now, because of his heart and commitment to the truth, the Lord will direct him into a larger room, where more of the truth can be seen. In order to do this, and in keeping with the truth that the “steps of a good man are ordered by the Lord” (Psa 37:23), the Lord brought Apollos from Alexandria Egypt to Ephesus in order that his understanding might be matured. This would have required a trip of around five hundred miles by sea, and well over one thousand miles by land.
Once again, behold the total absence of concern about inconvenience, or an intrusion on the time of those involved. One senses that living unto the Lord was so much the emphasis that the highlights of life could be written in the manner set before us. Apollos is occupied with proclaiming the truth, and Aquila and Priscilla are concerned about assisting him to see the truth more clearly. Within a purely institutional setting, these things are exceedingly rare – if, indeed, they can be present at all.
AQUILA AND PRISCILLA HEARD
“ . . . whom when Aquila and Priscilla had heard . . .” Other versions read, “When Aquila and Priscilla heard him,” NKJV “hearing his words,” BBE “having heard him,” DARBY and “after hearing him.” WEYMOUTH
Here we are exposed to people who maintained a love for the truth – something that is essential to salvation. There are those who are described as people who “perish, because they received not the love of the truth, that they might be saved” (2 Thess 2:10). In this text:
➪ Apollos declares the truth that he has perceived,
➪ Aquila and Priscilla weigh what they have heard him say in view of their own love and knowledge of the truth.
➪ Aquila and Priscilla do not allow Apollos to remain deficient in his understanding.
Of course, all of this presumes a prevailing love for, and interest in, the truth of God. Where these are not found, it really makes no experiential difference what a person says or what he hears. These realities are behind every historical record in the book of Acts.
THEY TOOK HIM UNTO THEM
“ . . .they took him unto them. . .” Other versions read, “they took him aside,” NKJV “they invited him to their home,” NIV “took him in,” BBE “took him home,” CSB and “took him to them.” DARBY
The words “took . . . unto them” are translated from a single Greek word: prosela,bonto. The lexical meaning of the word is, “to take to oneself . . . receive into one's home, with the collateral idea of kindness,” THAYER “take aside, take hold of and lead aside, take along with oneself receive hospitably, accept, welcome,” FRIBERG “receive or accept in one's society, home, or circle of acquaintances.” GINGRICH
While, technically, the word can mean to simply take aside in the immediate area, this incident does not appear to fit that meaning well. Given the nature of this occasion, coupled with the extensive tutelage of the Jews in the matter of hospitality, it seems better to consider the text to mean that Aquila and Priscilla took Apollos to their home. However, this is not something that justifies any further word.
THEY EXPOUNDED TO HIM THE WAY OF GOD MORE PERFECTLY
“ . . . and expounded unto him the way of God more perfectly.” Other versions read, “explained to him the way of God more accurately,” NKJV “gave him fuller teaching about the way of God,” BBE “explained to him the Way of God in fuller detail,” CSB “expounded to him the way of the Lord more diligently,” DOUAY “expounded unto him the way of God more carefully,” ERV “fully showed him the way of the Lord,” MRD “gave him more detailed instruction about the Way,” NJB “did more exactly expound to him the way of God,” YLT “helped him understand the way of God better,” LIVING “explained God's way to him more accurately,” IE and “expounded to him the way of God more definitely and accurately.” AMPLIFIED
The word translated “way” is used twenty times in the book of Acts. When it is not referring to a geographical path being traveled (1:12; 8:26,36.39; 9:17,27; 25:3; 26:13), the following expressions are found. Note the matters with which they are associated.
➪ “The ways of life” (2:28).
➪ “Any of this way” (9:2).
➪ “The right ways of the Lord” (13:10).
➪ God “suffered all nations to walk in their own ways” (14:16).
➪ “The way of salvation” (16:17).
➪ “The way of the Lord” (18:25).
➪ “The way of God” (18:26).
➪ They “spake evil of the way” (19:9).
➪ “There arose no small stir about that way” (19:23).
➪ “I persecuted this way” (22:4).
➪ “After the way which they call heresy, so worship I the God of my fathers” (24:14).
➪ Felix, “having more perfect knowledge of that way” (24:22).
As used here, the word “way” means “a way (I. e. manner) of thinking, feeling, deciding,” THAYER and “way of life or acting, conduct.” GINGRICH
Here, we are introduced to “the way of God” – not the way man is to take, but the way, or manner, of God Himself. To be sure, there is a way that man is to take, and it is a “narrow” way that “leads to life” (Matt 7:14). It is a “way” that God has given to men, but our text speaks of the way of God Himself – how He conducts Himself.
Having been with Paul, Aquila and Priscilla might well have delineated the nature of baptism into Christ, and the critical role of the Holy Spirit in the whole matter (Rom 6 & 8). As I have already pointed out, in Scripture, the baptism of John is never compared with baptism into Christ. It is rather compared with the ones doing the baptism: one with water, and the other with the Spirit. However extensive the instruction given to Apollos, it must have related primarily to the administration of the Holy Spirit, into whom Jesus places us. It is true that this occurs when we are baptized for the remission of sins. However, it is not necessarily known at that time.
In my judgment, Apollos was more acquainted with reform than regeneration, of which I dio not cnsider him to have been ignorant. To suggest that he was “mighty in the Scriptures,” “instructed in the way of the Lord,” and “taught diligently and accurately things concerning Jesus Christ,” yet was not in Christ, or was ignorant of regenheration, seems to me to be a stretch of the imagination. The fact that he was taught “more perfectly” the way of God suggests that he was not untaught in the rudiments, and was in Christ.
HE WAS DISPOSED TO PASS INTO ACHAIA
“ 27a And when he was disposed to pass into Achaia . . . ” Other versions read, “desired to cross to,” NKJV “wanted to go across,” NASB “wanted to go to,” NIV “wished to cross over to,” NRSV “was minded to pass over into,” ASV “made plans to cross over to,” BBE “purposed to go into,” DARBY “wanted to travel to Greece,” GWN “thought of crossing over to,” NJB “had been thinking about going to,” NLT “had made up his mind to cross over into,” WEYMOUTH and “wished to cross to Achaia (most of Greece).” AMPLIFIED
As used here, the word “disposed” means, “to will deliberately, have a purpose, be minded,” THAYER “of a person deliberating and deciding something will, determine, intend,” FRIBERG “to desire to have or experience something, with the implication of some reasoned planning or will to accomplish the goal - 'to desire, to want, to will” LOUW-NIDA
Here, we are given a kind of snap-shot of the thoughts of Apollos – what he wanted to do, his purposes, and his objectives. When a person is living by faith, such thoughts can reflect Divine direction, for a mind that is centered on things above is one in which the Lord will work.
It is apparent that the more perfect instruction given to Apollos concerning “the way of God” was received without any complication. Here is a man whose total life was given over to the Lord. He comes from Alexandria to Ephesus, and immediately begins speaking with boldness in the synagogue. As soon as the scope of his knowledge is broadened through the ministry of Aquila and Priscilla, he considers further labors for the Lord. We know this is the case because of the text that follows. He is not disposed to go across the Sea from Asia to Greece to see the sights. He is not embarking on a business trip. He is not driven by mere curiosity. His life has been joined to the Lord, and he knows it!
We are being exposed to people of whom it can be said, “For me to live is Christ” (Phil 1:21), and “the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal 2:20). Actually, this is the only type of life that is acceptable to God, for Jesus “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15). God has not, and will not, set aside that purpose.
We have been exposed to the itinerary of Paul, whose sole purpose was to serve the Lord. Aquila and Priscilla are also in that category, accompanying Paul to Ephesus, then remaining there to stabilize the work that had been started. They are so absorbed in the good and acceptable and perfect will of God, that they immediately see the deficiency of Apollos’ knowledge, and set out to expand his comprehension of “the way of God.” Now, we are introduced to Apollos who lives his life in the same manner.
The Record Before Us
This is not the record of an organization or institution. It is not the report of a humanly developed missionary strategy. This is rather the record of Christ, the Head of the body, working His will in the earth, and doing so through those who have been effectually united with Him. This is the account of individuals who are, in fact, living by faith. These are people through whom the Lord will work because they are in fellowship with Christ (1 Cor 1:9), enjoy the communion of the Holy Spirit (2 Cor 13:14), and are walking in the truth (2 John 1:3). Their fellowship with one another is strictly owing to their fellowship with the Father, Son, and Holy Spirit (1 John 1:3; Phil 2:1).
Corinth was situated in Achaia. While in Corinth, when Paul was brought before Gallio, it is said that Gallio was “the deputy of Achaia.” That was the region in which the city of Corinth was found. Stephanus, who was in the church of Corinth, is said to have been “the first fruits of Achaia” (1 Cor 16:15). In his second letter to the Corinthians Paul referred to “the church of God which is at Corinth, with all the saints which are in all Achaia” (2 Cor 1:1). There were, then, a number of believers in the larger province of Achaia. This circumstance will bring some lucidity to the text that follows.
Achaia was a region in Greece. Under the Romans, Greece was divided into two provinces, Macedonia and Achaia, which was the southern region of that territory. The references to Achaia in the Scriptures speak of this southern region, reflecting the division made by Rome, who was in power at that time. The land mass was approximately 200 miles from north to south, and 150-175 miles from east to west. Like many of the regions and cities mentioned in the book of Acts, the area was a crossroads for the world, containing significant cities and sea ports.
Judging from the report that follows, Apollos was aware of the many believers in the region of Achaia, where Paul had spent more than a year and a half, preaching and teaching among the people (Acts 18:11). Furthermore, the Lord had revealed to Paul that He had “much people” in the city of Corinth (Act 18:10). Now, He sends another laborer there to establish the saints.
The Centrality of the Work of the Lord
Once again, I want to draw attention to the obvious centrality of the work of the Lord. Paul once alluded to the fact that other apostles, and Peter himself, took their wives with them in their travels (1 Cor 9:5). However we have no details whatsoever on their general family lives, their children, or other things that were of a domestic nature. This by no means suggests that their family life was unimportant. However, the work of the Lord was fundamental, as it ought to be. Our present religious environment makes it difficult for many to think in such a manner. This is owing to the skewing of theology toward the world instead of heaven – which is the ultimate in contradictory thinking. That directional error is what makes accounts like this appear unusual to the modern Christian. It is not possible for an approach to spiritual life to be right, yet become a source of confusion when the mind is exposed to the pure Word of God. When accounts like this sound strange, it is because the mind has been subjected to erroneous influences that did not come from the Lord.
THE BRETHREN WROTE
“ 27b . . . the brethren wrote, exhorting the disciples to receive him . . .” Other versions read, “the brethren encouraged him and wrote to the disciples to welcome him,” NKJV/NIV “the brethren encouraged him, and wrote to the disciples to receive him,” ASV “the brothers gave him help, and sent letters to the disciples requesting them to take him in among them,” BBE “the brothers wrote to the disciples urging them to welcome him,” CSB “the brethren exhorting, wrote to the disciples to receive him,” DOUAY “the brethren exhorting him, wrote to the disciples to receive him,” GENEVA “the believers in Ephesus encouraged him. They wrote to the disciples in Greece to tell them to welcome him,” GWN “the brothers and sisters in Ephesus encouraged him to go. They wrote to the believers in Achaia, asking them to welcome him,” NLT “So, the brothers helped pay his expenses. They wrote a letter to the followers . In the letter, they asked them to accept Apollos,” IE “the brethren wrote to the disciples in Corinth begging them to give him a kindly welcome,” WEYMOUTH “the brethren wrote to the disciples there, urging and encouraging them to accept and welcome him heartily,” AMPLIFIED and “the brothers gave him every encouragement and wrote a letter to the disciples there, asking them to make him welcome.” PHILLIPS
Note that several versions represent the exhorting, or encouragement, as being addressed to Apollos, while others relate it to the letters written to the brethren in Achaia. The text strongly suggests that the brethren did, in fact, encourage Apollos, and this was confirmed in the writing of letters to the brethren in Achaia.
THE BRETHREN
“The brethren” in Ephesus could not have been in the Lord very long – probably in the vicinity of a year at the most. Note their zeal for the Lord and interest in His work. Perceive how they were aware of kindred spirits who were across the sea
Behold the closeness of the brethren, even though separated by miles, and a sea between them. Consider again that the brethren in Ephesus were probably relatively new believers – at least this would be the case if they had been converted when Paul first testified there. There is no evidence that there were disciples of Christ in Ephesus prior to Paul arriving there earlier. The first mentioning of Ephesus in the Bible is Acts 18:19, and there is no indication that a body of believers existed there at that time. It is possible that some Jews who were present on the memorable day of Pentecost brought back the news of the Gospel, for some were present from Asia (Acts 2:9). However, there is no record of anyone finding believers in Ephesus prior to the arrival of Paul, Aquila and Priscilla.
Yet, even though these were apparently young believers, they were conversant with kingdom manners, ready to communicate with believers from another area, and knowledge of brethren in those areas. Since the scattering of the church due to the rise of denominationalism, this kind of awareness is virtually unknown. I suppose that were it not for electronic media, many professing Christians would have no sentience, or cognizance, of any believers outside the circumference of their own religious setting. The fact that this condition exists is confirmation that we are living in perilous times, indeed.
A NEW THING
An approach to Christianity has been birthed in our day that does not yield the kind of results that are recorded in the inspired record. Let it be clear that we are under no obligation to recognize as legitimate any representation of believers that is at variance with the Divine description of such. We certainly are not to be suspicious of every Christian, seeking to disqualify as many as we can from the ranks of believers. But neither are we to be naive and gullible as though in our time Jesus was producing a new kind of believer. Maintaining the posture of charitableness and wisdom, every person in Christ is to expect the manners and lives of professing believers to support their claim to identity with Him.
A Response of Paul
It was for this very reason that Paul, so noted for his outstanding love, said to the Galatians, “I stand in doubt of you” (Gal 4:20). Other versions read, “I have doubts about you,” NKJV “I am perplexed about you,” NASB “I am completely baffled by you,” ISV and “I am fearful and perplexed about you!” AMPLIFIED Their conduct did not match their profession! The same was true of the church in Corinth (1 Cor 3:1-3).
And what was it that caused Paul to have this reaction? In particular, it was that the Galatians were not bearing the fruit that is produced by faith. Their manners were in sharp conflict with the nature of spiritual life. Candidly, they were closer to the world than they were to Christ, and, from the view of godly men, this put their status into question. Paul did not condemn them, for that is a role that has not been given to men. However, without confirming evidence, their status was thrown into doubt. He told them that if they were, in fact, reverting to a system of law, they were “fallen from grace” (Gal 5:4). If immorality surfaces, the people of God are to refresh their minds with this certain reality: “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience” (Eph 5:5-6).
There are numerous evidences of the presence of genuine spiritual life. Included are a “love of the truth” (2 Thess 2:10), the “love of the brethren” (1 John 3:14), and a fervent quest to obtain the prize of our high calling (Phil 3:7-14). All of these are revealed in what we know about the brethren in Ephesus.
➪ They had believed and obeyed the Gospel.
➪ They had maintained a love for the truth.
➪ They received Apollos, who was from another region.
➪ They were aware of brethren in other areas.
➪ They encouraged Apollos.
➪ They sent letters of recommendation to the brethren in Achaia, exhorting them to receive Apollos.
Keeping in mind the apparent length of time they had been in Christ, that is a most remarkable record. It teaches us that spiritual maturity does not necessarily require a lengthy period of time. This is owing to the presence of the Holy Spirit and the versatility and strength of newness of life. When spiritual growth is slow, there is always some modifying factor that is competing against spiritual influences. Tares have been sown among the wheat, and the net has caught some bad fish.
LETTERS OF RECOMMENDATION
Behold the mindfulness of the brethren in Ephesus for their brethren. They did not want Apollos to undergo a time of unnecessary examination, and they desired the brethren in Achaia to obtain an accurate appraisal of him. This is an evidence of their love for the people of God, as well as their discernment.
It is possible that Paul referred to this very letter in his second epistle to the Corinthians. In that epistle, he chided the Corinthians for testing him to see if he was really an apostle or not. The folly of their efforts is seen in the fact that they themselves were the proof of the legitimacy of Paul’s apostleship (2 Cor 3:2-3). In that section of his letter he said, “ . . . need we, as some others, epistles of commendation to you, or letters of commendation from you?” (2 Cor 3:1).
Where the evidence was clear, no letters of approval were required. However, in the case of Apollos, he was not known in Achaia. Therefore, those who did know him bore witness to him – even though they were only briefly aquainted with him.
HE HELPED THEM MUCH WHO HAD BELIEVED THROUGH GRACE
“ 27c . . . who, when he was come, helped them much which had believed through grace.”
When Apollos arrived in Achaia he was immediately involved in the work of the Lord. He probably came first to Corinth, which was on the eastern edge of Achaia, where Apollos would have disembarked. It is important to notice how his labors are declared.
HE HELPED THEM MUCH
“ . . . who, when he was come, helped them much . . .” Other versions read, “greatly helped,” NKJV “was a great help,” NIV “he gave much help,” BBE “contributed much,” DARBY “greatly assisted,” MRD “gave great assistance,” NAB “help . . . considerably,” NJB “proved to be a great benefit,” NLT “strengthen,” LIVING “rendered valuable help,” WEYMOUTH “rendered great service,” WILLIAMS “mightily helped,” MONTGOMERY and “proved a source of great strength.” PHILLIPS
The immediate target of Apollos’ labors were the brethren – no doubt those to whom the letters of recommendation were addressed. Thus, the “who” of this text are the “the disciples” to whom the brethren in Ephesus wrote. The expression “when he was come” signifies that he gathered himself together with them, coming along side of them. That means these brethren met together, as all believers in the book of Acts were wont to do. That is the manner of “newness of life,” which movesd those possessing it to come together.
He is said to have “helped them much.” The help, or assistance, that Apollos gave the brethren had to do with their understanding – with putting things together in their minds. The word used here (suneba,leto) means “to bring together in one's mind, confer with oneself, to consider, ponder, to revolve in the mind,” THAYER “give assistance to, contribute to,” FRIBERG “to give careful consideration to various implications of an issue - 'to reflect on, to think about seriously, to think deeply about,” LOUW-NIDA “to put together,” LIDDELL-SCOTT and “Consider, ponder, draw conclusions about.” GINGRICH
In other words, Apollos brought a greater understanding to them concerning the Person of Christ and His great salvation. They were enabled to “comprehend with all saints what is the breadth, and length, and depth, and height” (Eph 3:18). Not only were they able to see the reality of salvation, but the great pillars of Divine reasoning that supported it as well. The objective of the redemption that is in Christ Jesus was seen more clearly. God Himself was known more thoroughly. The ministry of the Lord Jesus became more clear to them, and living for and unto Him made more sense to them. The objective of this mighty man of God was not to bring the saints an understanding of men, women, finances, the human psyche, or some other nuance of earthly life. Rather, he strengthened the things that had to do with getting ready to leave this world, as well as living by faith while here.
In doing this Apollos was watering what Paul had planted. Paul refers to the activity in his letter to the Corinthians: “I have planted, Apollos watered; but God gave the increase” (1 Cor 3:6). In other words God was able to work with the words that Paul and Apollos delivered. The thought has frequently occurred to me that much of the spiritual impotence of our time is owing to the fact that what is being taught in Christian circles cannot be used or blessed by God.
This kind of help – the kind Apollos ministered – is becoming exceedingly rare in our time. There is too much time being given to understanding men and circumstance, and too little to the knowledge of God and Christ. The greater light illumines the lesser things (Psa 36:9). However, the imagined understanding of men will never clarify God, Christ, or the salvation that has been provided for men. Actually, the more attention that men give to what is seen, the less able they become to discern things that are not seen. If our affection is to be placed on things above, which things we are to seek (Col 3:1-2), and if the essential quest is to “know” Christ and participate in His life (Phil 3:7-14), just how serious is it to focus our attention on other things? Although such efforts are being billed as helping people, nothing could be further from the truth. True “help” comes from opening up the things of God, not shining the light of attention on men and their circumstances.
I cannot overstate the seriousness of the distorted emphases of our time. It may appear wise to treat such things as innocent efforts to help people – but that is not at all what they are. They are the direct result of teachers not plowing in the truth. They have not occupied themselves with the truth as it “is in Christ Jesus” (Eph 4:21). The circumference of their thought is too small, being confined to this present evil world. If, in fact, there were no domestic, social, or political problems, they would have little to say. Their’s is a ministry of distraction, which is the exact opposite of that of mighty Apollos.
Once these things are comprehended the religious messages and trends of our day will become abrasive to the soul. They are like troublesome gnats that aggravate the human spirit and make it more difficult to ponder the things of the Lord.
THEY BELIEVED THROUGH GRACE
“ . . .which had believed through grace.” Other versions read, “by grace had believed,” NIV “through grace had become believers,” NRSV “had faith through grace,” BBE “through grace had come to trust,” CJB “come to believe through grace,” NAB “By God’s grace had believed,” NLT “through God's favor had believed,” WILLIAMS and “who through grace (God’s unmerited favor and mercy) had believed (adhered to, trusted in, and relied on Christ as Lord and Savior).” AMPLIFIED
The people of God are referred to in a number of ways in the book of Acts. Some of them include the following.
➪ Those who “gladly received the word” and were baptized (2:40).
➪ Those who were “added” to the number of disciples (2:41).
➪ Those who were “added to the church” (2:47).
➪ Those who were “added to the Lord” (5:14; 11:24).
➪ Those who were“believers” (5:14).
➪ Those who “believed” (4:4).
➪ Those who “believed in the Lord” (9:42).
➪ Those who were “disciples” (1:15; 6:1,2,7,9; 9:1,19,25, 26,38; 11:26,29; 13:52; 14:20,22,28; 15:10; 18:23,27; 19:9,30; 20:1,7; 21:4,16).
➪ Those who were “obedient to the faith” (6:7).
➪ Those who “turned to the Lord” (9:35).
➪ Those who “believed and turned to the Lord” (11:21).
➪ Those who “turned to God” (15:19).
➪ Those who were called “Christians” (11:26).
➪ Those who “believed on the Lord” (11:17; 18:8).
➪ Those who “believed and were baptized” (18:8).
Now we are exposed to yet another perspective: those who “believed through grace.” This is not a description confined to the believers in Achaia, nor is it applicable to a segment of the body of Christ. This is a proper way of referring to anyone who is in Christ Jesus. Their faith is the evidence of God’s grace, which enabled them to believe. Emphasizing the gift aspect of grace, Paul referred to this fact when he wrote to the Philippians, “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Phil 1:29). Note: it was “given” to the Philippians to believe – but it was “in the behalf of Christ,” or “for Christ’s sake.” NASB In other words, since Jesus has been exalted, the grace of God is only realized through Him. The closer one is to Jesus, the closer he is to grace. If one chooses to live at a distance from Jesus, there is a corresponding distance between that person and the grace of God, which is the consummate enablement.
Considering this subject from the standpoint of the Dispenser of the grace, Peter wrote, “Who BY HIM [Jesus Christ] do believe in God” (1 Pet 1:19-21). That is another way of saying “believed through grace.” Peter also reminded us that we have “obtained like precious faith” (2 Pet 1:1). From yet another view the ability to believe is described as God opening “the door of faith” (Acts 14:27). All of that is the result of God’s grace.
HE MIGHTILY CONVINCED THE JEWS
“ 28 For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.”
Here was a body of people who had the utmost regard for the Scriptures. They did not doubt their authenticity, or question if it is possible they had come down to them without error. This is the very reason they can be convinced with arguments that are based solely upon Scripture. Keep in mind that there had been numerous copies of handwritten manuscripts, and a primary translation of the Scriptures, to which our text refers, into the Greek language – the Septuagint Version (250-200 B.C.). The original Septuagint version was also updated. Add to this that, like the New Covenant Scriptures, there was no copy of the original Septuagint translation, nor is there today. COLUMBIA ENCYCLOPEDIA
While there were a number of critics of the Greek version of Scripture, none of them are given so much as a sentence in apostolic writings. My point here is not to launch an argument in favor of, or against, the Septuagint. Rather, it is to draw attention to the absence – total and complete absence – of any questioning of Scripture in Matthew through Revelation – or, for that matter, anywhere in Moses or the Prophets. This is particularly significant because the Septuagint version was used by many Jews. Yet, in our text, there was such a high regard for the sacred writings that an insightful speaker could base his presentation solely on Scripture, and convince those of honest and good hearts of the truth of what he said. This kind of environment is rapidly disappearing from the modern church. The pretentious experts of our day have cast the shadow of doubt upon Scripture, and the multiplicity of modern translations have further complicated the situation. Add to that the decided reduction of the public reading and exposition of Scripture, and you have a frightening circumstance. This has opened the door to all manner of worldly wisdom, and those who specialize in such wisdom have taken full advantage of the opportunity. I confidently affirm that it is highly unlikely the Apollos would realize the success he had among the Jews of Achaia were he to preach in the average American church.
Apollos does not appeal to philosophical considerations, or to some imagined rule of logic or hermeneutical principle. There is no record of him appealing to the Hebrew language as compared to the Greek Septuagint Scriptures. Those are all issues and approaches that have been developed by more modern men. Whatever may be said in the defense of such issues is nothing more than hot air. It certainly has not yielded much good fruit, if, indeed, any can be found at all.
HE MIGHTILY CONVINCED THE JEWS
“For he mightily convinced the Jews . . .” Other versions read, “vigorously refuted,” NKJV “powerfully refuted,” NASB “Powerfully confuted,”ASV “overcame the Jews,” BBE “with great force convinced,” DARBY “with much vigor convinced,” DOUAY “clearly showing,” GWN “reasoned powerfully against,” MRD “argued very convincingly,” IE “successfully refuted,” ISV and “with great power he refuted.” AMPLIFIED
It is important to note that when Apollos mightily convinced the Jews, his subject was not marriage, raising children, financial accountability, or some other aspect of life in this world. He did not address some contemporary domestic or political issue. In fact, so far as Scripture is concerned we have no idea whatsoever about the social conscience on such matters where Apollos was preaching.
Contemporary religious merchants are fond of addressing such issues, but there is no example of such emphases in Scripture. I will confidently affirm that the individual who has a grasp of Scripture, and is in quest of heaven, cannot be drawn aside to such things. This is because the closer one is to the Lord, the more foolish and vain the world and everything it has to offer appears. However, when there is an experiential distance between God and man, the world appears very desirable, and value is seen in its wisdom. However, that appearance is nothing more than a delusion.
SHOWING BY THE SCRIPTURES
“ . . . and that publicly, showing by the scriptures that Jesus was Christ.” Other versions read, “showing from,” NKJV “demonstrating by,” NASB “proving from,” NIV “making clear from,” BBE “establishing from,” NAB “using the,” NLT “he used the,” IE “showing and proving by,” AMPLIFIED and “quoting from.” PHILLIPS
The expression “Jesus was Christ” is synonymous with “Jesus was the Christ.” This is proper, because there really is only one Christ, and the Jews knew it. They did not, however know that Jesus was that Christ, but like many Jews of our day, were waiting for Him to appear. Devout Jews, because of true belief of the Scriptures, knew that “Christ” – God’s anointed One – would come, and they were waiting for that appearance (Matt 2:4; 26:63; Mk 12:35; Lk 2:26; 3:15; John 1:25,41; 4:29,42; 6:69; 7:26-27,31,41-42; 9:22; 10:24; 11:27; 12:34).
A Question
Would you say there is a prevailing expectation of the second coming of Christ within the professed church, as there was one of the initial appearing of Christ during the time of our text? It seems to me that this is not at all the case. In my own understanding, this is largely owing to the failure of modern teachers and preachers to declare what the Scriptures have said on that matter. The Jews during the time of our text heard frequently of the coming Messiah, and those who were of tender heart looked for him. The matter was so much a part of their thinking, that many thought John the Baptist was the Christ. But, alas, such an environment is exceedingly rare in these times of pseudo-Christianity.
Apollos Convinced the Jews
Apollos convinced the Jews that “Jesus was Christ” – that is, He is the One that God had promised through Moses and the Prophets. He persuaded them that Jesus of Nazareth was more than what He appeared to be – just as Peter did in Jerusalem on the day of Pentecost (2:4-37). Apollos was able to correlate what God has said about the birth, life, ministry, and death of the coming Messiah, with what the Scriptures had foretold about Him. The finest details concerning the Christ were fulfilled in Jesus, and Apollos proved it with the Scriptures. This also says a lot about the Jews who were persuaded. They had a profound respect for the Scriptures, and yielded to what they were enabled to see in them.
If this was done in Corinth, as many suppose, these probably included some of the Jews who had previously opposed and blasphemed Paul, moving him to turn from them (18:6). It was at that time that Jesus appeared to Paul, telling him that He had “much people” in that city (18:10). By the time of Apollos, this had been abundantly confirmed.
A Current Need
While everyone cannot be an Apollos, there is a current need for insightful men who can, by the use of Scripture, publically overcome flawed arguments and approaches to Scripture. This was part of the ministry of Jeremiah the prophet. The Lord said to him, “See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant” (Jer 1:10). Paul referred to such activity, affirming that the spiritual weaponry given to the saints. “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor 10:4-5).
Believers are to “put to silence the ignorance of foolish men” with their well doing (1 Pet 2:15). That activity is to be coupled with the labors of insightful preachers and teachers who can stop the mouths of those who are subverting “whole houses, teaching things which they ought not, for filthy lucre's sake” (Titus 1:11).
THE DANGER OF THE WISDOM OF THIS WORLD
When religious men make an alliance with the wisdom of the world, consenting to dip into its wells for assistance in understanding Scripture, they at once put themselves at a decided disadvantage. If it is true that the carnal mind is “enmity against God,” and that it “is not subject to the Law of God, neither indeed can be” (Rom 8:7), what possible spiritual advantage can be gained from it?
I say these things because I do not believe what is chronicled in this text could possibly take place in the average church of our day. There is such an abysmal ignorance of the Scriptures themselves that any argument founded solely upon them would be summarily ignored. When the people are fundamentally ignorant of Scripture they will be tempted to not regard highly arguments founded upon them. They will also be prone to put their confidence in the purported wisdom, of the speaker. Of course, a person who possesses such an ignorance is without excuse – particularly in our country. The Scriptures are readily available to anyone having a desire for them. However, when you add to this the miserable lack of pivotal preaching and teaching solidly founded upon the scriptures, you have a situation that cannot be fully described. Under such circumstances, there is a resistence to the truth that is staggering in strength.
But none of these conditions existed in the synagogues of Achaia. The people did lack an understanding of Christ, but it was only because they had not perceived Him in the Scriptures, which testified of Him (John 5:39), and with which they were familiar.
Now Apollos, not only being an expert n the Scriptures, but also instructed in the way of the Lord, teaching accurately the things of the Lord Jesus, and having been instructed more perfectly in the way of God, speaks publically among them. He is not only able to throw down their arguments against the Christ, but to handle the Scriptures accurately, even as a workman who has no need to be ashamed before God (2 Tim 2;15).
There is no indication in Scripture that the body of Christ was ever intended to be without such insightful individuals. God put them in the body (1 Cor 12:28). Clearly, everyone does not fall into this category. However, as the flock of God is fed, and they respond to such feeding, such teachers will surface. It is right and God-glorifying to expect this to take place. That is simply the nature of spiritual life. It is the fulfillment of Ephesians 4:11-16, the revealed objective of the Lord.
CONCLUSION
This is another text that will not fit handily into preconceived theological thoughts. One of the marks of doctrinal errors is that they eventually conflict with the text of Scripture, causing understanding to be abandoned in favor of the maintenance of a view of the truth rather than truth itself. This the very thing that moved the Jewish leaders to press for Jesus’ death, oppose the preaching of the apostles, and stone Stephen. Erroneous views of God and His truth may go undetected for a long period of time. This is because of the neglect of leaders to expound the Word of God to the people, for it is the Word that is “living and powerful” – the appointed means to discerning the thoughts and intentions of the people (Heb 4:12).
When men busy themselves with correcting the ills of the people instead of ensuring their growth up into Christ, they have not really helped them. That is why such an emphasis is not found in Scripture. When specific sins were addressed, it was always within the context of the body of Christ and the damaging effects they had on that body, as confirmed in the epistles. To my knowledge, no corrective epistle is revealed to have been written to an individual. Personal letters were always of an instructive, encouraging, and edifying nature, not one of rebuke and correction. Recall the tone and content of these letters. Luke (to Theophilus); Acts (to Theophilus); First and Second Timothy (to Timothy; Titus (to Titus), Philemon (to Philemon); Second John (the elect lady); and Third John (to Gaius). This appears to be a consistent pattern.
If the people and work of the Lord are to flourish, men of faith and insight must surface who have a prevailing interest in the church, which is Christ’s “body, the fulness of Him that filleth all in all” (Eph 1:23). It is within the context of that body that the individual obtains significance (Rom 12:5; 1 Cor 10:17; 12:12,20,27; Eph 4:25; 5:30; Col 2:19). Apostolic labors focused on, but were not limited to, the church (Acts 11:26; 14:22,28; 15:22-31,36,41; 16:5; 16:40; 18:22-23,27; 20:7,17,28). This agrees with the doctrine of Scripture that states the intention of the gifts the exalted Christ has given to men. “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men . . . And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph 4:8-16).
It seems to me that this is most clearly stated, so that no room is allowed for dissent or argumentation. The gifts themselves are delineated with clarity: apostles, prophets, evangelists, pastors and teachers. Four gifts are revealed, with the latter one set forth in a twofold sense – “pastors and teachers.” Grammatically and doctrinally two sides of the same function are stated. From the standpoint of their heart for the church, they are “pastors” – shepherds, or caretakers of the flock of God. From the view of their actual activity, they are “teachers.” That is how they care for the flock – by teaching them, or feeding them (1 Pet 5:2).
The intention of these gifts is stated in a progressive manner, concluding with a concise statement of their objective. The first statement is an overview, with the outcome of perfection expounded. “For the perfecting of the saints” is the overview. For all of the gifts, including “evangelists,” the focus is “the saints” and their “perfection.” Other versions read, “equipping,” NKJV “prepare God’s people,” NIV “equip the saints,” NRSV and “perfecting and the full equipping of the saints.” AMPLIFIED The picture is of a body, with each individual member of that body being enabled to perform its intended function. The aim of this equipping is then spelled out. All teachers and preachers are to make it their aim to enable the people to fulfill these objectives.
➪ The work of the ministry.
➪ In order to the edifying of the body.
➪ The accomplishment of the unity of the faith.
➪ The achievement of the unity of the knowledge of the Son of God.
➪ That each member might function in their role according to their measure of the fulness of Christ.
➪ That the entire body of believers might live out the life of Christ Himself.
➪ That the people no longer be children in their understanding where they are subject to delusion.
➪ That each member may be able to speak the truth in love.
➪ That every member, and the body as a whole, may grow up into Christ in every aspect of life, thus living out of an awareness of fellowship with the Head.
➪ That the whole body may be fitted and held together by the contribution, or ministry, of each and every part.
➪ That the whole body may increase in its growth.
➪ That the increase will result in the body edifying itself in love.
Now, what can be said for a congregation in which these objectives are not being fulfilled? If this is what Christ Jesus intends, precisely what will be His response when these results are not realized? What of a congregation in which the majority of the members make no edifying contribution whatsoever in the assembly? What kind of a “body” is that? And, if the body consists of many members that are joined together, precisely how can they benefit each other consistently if they are not actually together. Scripture affirms that the benefits of one member pass to the others when they are in proximity of one another. How marvelously this is stated in Ephesians and Colossians. “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph 4:16). “And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col 2:19).
THE “SOLVE- YOUR-PROBLEMS” MENTALITY
Some people have likened the church to a hospital. This is a very foolish statement. The church is a Temple (1 Cor 3:16-17), a body (1 Cor 12:27), a pillar and ground (1 Tim 3:15), a household (1 Tim 3:15), the city of the living God (Heb 12:22), and a habitation for God (Eph 2:22). But a hospital? – who is the author of that thought? Is not salvation designed to cure the human condition? And if it does not do so, precisely in what sense is it the salvation of God?
When Jesus is presented as the means of resolving human difficulties, men have stepped outside the perimeter of eternal purpose. In their emphasis they have chosen to confine themselves to the realm from which Jesus has delivered those who beloeve (Gal 1:4). That is the ultimate oxymoron! The church is not in the world to resolve its problems, and is nowhere so declared. As a result of being united with Christ and growing up into Him, there are various works performed that relieve the afflicted, and assist the needy in various ways. But that is not why Christ is perfecting us. The saved are primarily a people for God, not for humanity. This is not conjecture, but has been revealed from heaven. “God was in Christ, reconciling the world unto Himself . . . Jesus Christ, who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works . . . I have espoused you to one husband, that I may present you as a chaste virgin to Christ . . . Come hither, I will show you the bride, the Lamb’s wife” (2 Cor 5:21; Tit 2:14; 2 Cor 11:2; Rev 21:9). Rather than being a “hospital,” this is the working branch of heaven upon earth. The church is “the fulness of Him that filleth all in all” (Eph 1:23). The church , His body, is where He deposits His nature and carries on His work. The members are the vessels through whom He works (Phil 2:13; Heb 13:21). The very notion of the church being a hospital contradicts these revealed intentions and purposes.
These are matters that call for sober thought and action.