Acts 21

Acts 21:1

Speech to the Men of Athens

Paul begins his speech by connecting with the world of the Athenians. He knows what kind of audience he has in front of him. Among the Jews he appeals to the Scriptures because the Jews also refer to them for they know them. The Athenians do not know the Scriptures and Paul does not quote from them, but everything he says is based entirely on the Scriptures. He does not begin with a condemnation of their idolatry (cf. Romans 1:22-23), but with a neutral observation. He does not express any appreciation or reproach.

He tells what he noticed when he went through the city. Among the many objects of worship, he had also found an altar dedicated “to an unknown God”. An altar for an unknown god had been erected for fear of having overlooked a god who had to be honored after all. It could also be that it was a kind of ‘garbage can god’, where one would go if one had a business for which one could not go to the ‘known gods’.

Starting from this gap in their cult of idols, Paul starts preaching to them the true God. He does not say that he is going to preach that unknown god to them, as if he is filling a gap in their arsenal of idols. He does not say ‘who you worship in ignorance’, but “what you worship in ignorance”. What Paul is going to preach overthrows their entire system of idolatry. He does not correspond to their ignorance of a particular god, but to their ignorance of everything that has to do with the true God. Paul does not proclaim a new god, but the God of gods.

The first thing he says about God is that He is Creator. If we don’t know Him like that, we don’t know Him at all. In this intellectual city, Paul must descend to the lowest rung of the ladder of truth. That is the result of intellectual civilization without God. Paul addresses the basic questions that every thinking person asks: Where do I come from? Why am I here? Where am I going?

God made everything, the whole world and everything in it (Psalms 146:6; Isaiah 42:5). This is at odds with the Greek thinking that assumes that matter is eternal. God made the world, the world came into being out of Him. He called the things which did not exist as existing (Romans 4:17; Hebrews 11:3). That means that everything that is, came forth from that one God. God is not part of creation or united with creation. He is there and is above creation.

Although He is above His creation, He cares for it. He is not a God at a distance, separated from His creation. He is also not a prisoner of His creation, as if He were locked in it. He is too big to live in something made by human hands, but not too big to deal with people’s needs. People have to carry, nurture and even take their gods into captivity (Isaiah 46:1-2), but the true God Himself serves man and carries His own (Isaiah 46:3-4).

God needs nothing from man, but man depends on Him for everything he needs. The temples don’t contain God, but the service in those temples doesn’t add anything to God either. God cannot be limited spatially, He is omnipresent. Solomon, who built a temple for God, was aware of this (1 Kings 8:27). Gentiles have only local gods.

With these arguments Paul sweeps their whole system off the table. God is the Source of every good gift. He is so interested in man that He gives to all “life and breath and all things” (Acts 17:25; Psalms 50:12). To Him, all men are also equal, for He made them all come forth from one blood, that is, from one ancestor. To all those people God makes His gospel known. And God has not only given people life and breath and all things as individuals, He has also placed those people together in nations and given each nation its own territory. God leads the history of all nations and each of those nations He has given its own place on earth, taking His people Israel as a starting point (Deuteronomy 32:8).

God did not make man to leave him to himself, but that he might seek Him. In the deepest being of man there is a craving for God. This is how he was created by Him. God is not far from man. In the gospel He comes close to man. The sincerely seeking man will find Him. God has done everything to make it easy for man to find Him.

How much man is in darkness about God, Paul indicates by saying that people “grope” for God. Someone does something by groping when he has no light. Man lives in darkness, his understanding is blinded by the god of this age (2 Corinthians 4:4). That is why he does not perceive God although God can be seen wherever man looks.

To make this fact of God’s nearness clear to the Athenians, Paul appeals to some of their famous poets who have said that humans are God’s offspring. What those poets said, they said with Zeus in mind, but Paul applies it to the real meaning for God. Adam was born of God, created by Him and therefore of His offspring [not: His children]. In that sense he is also called “son of God” (Luke 3:23; 38). Man is created in God’s image and resembles Him in the qualities He has, through which man can act as a responsible being. Wherever people are, we see the image of God.

We can also recognize Him in creation, that is, His eternal power and Divine Nature are seen therein (Romans 1:20). In this sense, it is perfectly true that He is not far from each of us because we live and move in Him and exist in Him. The fact that man does not find Him despite all that, shows how great man’s alienation from God is. In reality, man is not looking for God either. There is no one seeking for God because they have all deviated from God’s original plan with man (Romans 3:11-12).

Subtly Paul draws attention to that deviation by pointing out that they should not think that the Divine Nature can be depicted by people. He has seen that Athens is full of that foolishness. If we are ‘His offspring’, that is, if God made us in His image, it is foolishness for us to make images of God in our own imagination. Anyone who makes an image of God does so according to his own image of God. The consequence of this can only be that the greatness of God as far as man’s knowledge of Him is concerned is completely nullified. If man sets to work with this, he cannot but destroy this image.

Acts 21:2

Call to Repentance

Paul comes to his actual message. The ignorance which they have admitted with the image of the unknown god is not merely a gap in their knowledge, but reflects their total ignorance. This ignorance extends over all the times that have passed. Paul puts an end to this ignorance. God is a God of patience Who has allowed all those times to pass without intervening. He still does not intervene, but in His grace He lets the gospel be proclaimed also now, in this day and age.

It means that people must repent, that is: totally change their minds. They think they have everything under control, but they have to realize that they are completely wrong. This is a sign of weakness for those who have always done everything in their own strength, from faith in themselves. It is also a proof of self-conquest when one bows down to the command of God. It is about obedience to faith (Romans 1:5).

God commands all people, without exception, good and evil, wherever they are, including in Athens, to repent. He also places a limit on preaching. God says to man that he must repent in view of a day fixed by Him that will come, which is the day of judgment. God’s patience will come to an end and He will make Himself known as the God of righteous judgment. Righteousness is established by judgment (Isaiah 26:9b). Before there can be peace, both on earth and in the heart of a human being, righteousness must first have taken place in view of all that deserves judgment.

This judgment God will bring on the world through a Man. Paul does not mention the name of that Man, but merely gives a characteristic. This characteristic is of decisive importance and establishes beyond doubt that the judgment will come. That characteristic of this Man is that He is resurrected by God. Again Paul speaks of the resurrection. The Man Who was resurrected by God has a resurrection body. Also in the resurrection He is Man. And precisely because He is the Son of Man, He will exercise judgment (John 5:27). God has given the proof that this Man will exercise judgment by raising Him from the dead.

Acts 21:3

Call to Repentance

Paul comes to his actual message. The ignorance which they have admitted with the image of the unknown god is not merely a gap in their knowledge, but reflects their total ignorance. This ignorance extends over all the times that have passed. Paul puts an end to this ignorance. God is a God of patience Who has allowed all those times to pass without intervening. He still does not intervene, but in His grace He lets the gospel be proclaimed also now, in this day and age.

It means that people must repent, that is: totally change their minds. They think they have everything under control, but they have to realize that they are completely wrong. This is a sign of weakness for those who have always done everything in their own strength, from faith in themselves. It is also a proof of self-conquest when one bows down to the command of God. It is about obedience to faith (Romans 1:5).

God commands all people, without exception, good and evil, wherever they are, including in Athens, to repent. He also places a limit on preaching. God says to man that he must repent in view of a day fixed by Him that will come, which is the day of judgment. God’s patience will come to an end and He will make Himself known as the God of righteous judgment. Righteousness is established by judgment (Isaiah 26:9b). Before there can be peace, both on earth and in the heart of a human being, righteousness must first have taken place in view of all that deserves judgment.

This judgment God will bring on the world through a Man. Paul does not mention the name of that Man, but merely gives a characteristic. This characteristic is of decisive importance and establishes beyond doubt that the judgment will come. That characteristic of this Man is that He is resurrected by God. Again Paul speaks of the resurrection. The Man Who was resurrected by God has a resurrection body. Also in the resurrection He is Man. And precisely because He is the Son of Man, He will exercise judgment (John 5:27). God has given the proof that this Man will exercise judgment by raising Him from the dead.

Acts 21:4

Reactions to the Preaching

Until his remark about the resurrection, his audience listened attentively. But when he starts talking about the resurrection, the tongues loosen. For these Greek thinkers, the body is a dungeon in which the spirit is held captive and limited in its unfolding. It is therefore the greatest foolishness for them to think that the body would once again serve as a dungeon for the mind. The thought alone leads some to sneering remarks.

Others go away with a not too serious intention: “We shall hear you again concerning this.” Those are the people who put off a decision. Thus Paul leaves from their midst, away of those who are mocking and hesitant.

However, there are also men and women who join him and believe. It’s not a big harvest. Where the mind and philosophy prevail, the heart is not receptive to the gospel (cf. 1 Corinthians 1:26).

Acts 21:5

Reactions to the Preaching

Until his remark about the resurrection, his audience listened attentively. But when he starts talking about the resurrection, the tongues loosen. For these Greek thinkers, the body is a dungeon in which the spirit is held captive and limited in its unfolding. It is therefore the greatest foolishness for them to think that the body would once again serve as a dungeon for the mind. The thought alone leads some to sneering remarks.

Others go away with a not too serious intention: “We shall hear you again concerning this.” Those are the people who put off a decision. Thus Paul leaves from their midst, away of those who are mocking and hesitant.

However, there are also men and women who join him and believe. It’s not a big harvest. Where the mind and philosophy prevail, the heart is not receptive to the gospel (cf. 1 Corinthians 1:26).

Acts 21:6

Reactions to the Preaching

Until his remark about the resurrection, his audience listened attentively. But when he starts talking about the resurrection, the tongues loosen. For these Greek thinkers, the body is a dungeon in which the spirit is held captive and limited in its unfolding. It is therefore the greatest foolishness for them to think that the body would once again serve as a dungeon for the mind. The thought alone leads some to sneering remarks.

Others go away with a not too serious intention: “We shall hear you again concerning this.” Those are the people who put off a decision. Thus Paul leaves from their midst, away of those who are mocking and hesitant.

However, there are also men and women who join him and believe. It’s not a big harvest. Where the mind and philosophy prevail, the heart is not receptive to the gospel (cf. 1 Corinthians 1:26).

Acts 21:8

Paul Comes in Corinth

The next destiny of Paul is Corinth, the capital of the province of Achaia. The city had two ports on the Mediterranean Sea and was a competitor of Athens. As a port city, it was a meeting point and residence for all kinds of nationalities. Like Athens, Corinth was known for its wisdom and scholarship, but even more for its great corruption and immorality. This is evidenced by the fact that the name of the city was made into a verb, ‘Corinthianizing’. That word means as much as ‘living in harlotry’.

Paul does not come here with an attitude to teach a lesson to that worldly city. He is aware that he is entering a field where people do not take God and His commandments into account at all and where there is no respect whatsoever for human life. He comes there “in fear and in much trembling” (1 Corinthians 2:3).

To win them for the gospel, he has not made use of excellence of words or wisdom. That would not have convinced them of their sinfulness, but rather made them insensitive to the gospel. No, when he went to them, he had determined to know nothing among them “except Jesus Christ, and Him crucified” (1 Corinthians 2:2).

In the face of all immorality, he presented Christ and Him crucified. He presented the Person of Christ and His work on the cross to them. Thus he announced God’s grace for them, and he also showed God’s judgment on sin in it.

Acts 21:9

Paul and Aquila and Priscilla

Against the background of this extremely secular stronghold and his lonely arrival and stay in that city, the meeting with the couple Aquila and Priscilla must have been an encouragement to Paul. For this meeting to take place, God used the command of Emperor Claudius in Rome. In this way He always knows how to use the great ones of the earth to promote His work (cf. Luke 2:1-7). Emperor Claudius had issued an anti-Semitic command and sent the Jews away from Rome. The reason for this command is supposed to be the struggle and unrest that had arisen among the Jews because of the question whether the Lord Jesus was the Messiah or not.

Because Aquila was a Jew, as Luke explicitly mentions, he too had to leave Rome. We are not told whether his wife was a Jew or not. Aquila came from Pontus, in the south of present-day Turkey. Later he moved to Rome. Where he met Priscilla and whether they had children is not told to us either, nor the way in which they came to faith.

Aquila and Priscilla are mentioned here for the first time out of a total of six. They have become faithful and esteemed fellow workers of Paul, who risked their lives for him and who had the church in their house (Romans 16:3-5; 1 Corinthians 16:19). Paul had them at heart until the very end of his life (2 Timothy 4:19). The three times Paul writes about them in his letters, he writes “Prisca” and not “Priscilla”, as Luke does three times in this chapter. ‘Prisca’ is the diminutive form of ‘Priscilla’.

Paul goes to them. He appreciates their company. He notices their interest in the things of the Lord. And he discovers another similarity: Aquila is a tentmaker by profession and so is he. Paul had learned a trade according to good Jewish custom, as was expected of all Jewish boys. ‘He who does not teach his son to work, teaches him to steal,’ the rabbis said. So the profession Paul learned is that of a tentmaker.

Because Aquila, so it seems, had a tent maker’s business, Paul can go to work for him and stay there. In this way he can provide for himself. He does this to be completely independent of the Corinthians and without any suspicion that, by proclaiming the gospel to them, he would be after their money. He has accepted money from other churches. For example, when he was in Thessalonica, he received support twice from Philippi (Philippians 4:15). But in Corinth, where money and trade abounded, he did not accept financial support.

He works with his own hands. He had the right to live from the gospel, but does not use this right in Corinth (1 Corinthians 9:14; cf. Acts 20:34-35). He did not in any way want to give the impression that he preached the gospel in order to earn money from it, or make merchandise of the gospel, just as everything in that city was merchandise.

Acts 21:10

Paul and Aquila and Priscilla

Against the background of this extremely secular stronghold and his lonely arrival and stay in that city, the meeting with the couple Aquila and Priscilla must have been an encouragement to Paul. For this meeting to take place, God used the command of Emperor Claudius in Rome. In this way He always knows how to use the great ones of the earth to promote His work (cf. Luke 2:1-7). Emperor Claudius had issued an anti-Semitic command and sent the Jews away from Rome. The reason for this command is supposed to be the struggle and unrest that had arisen among the Jews because of the question whether the Lord Jesus was the Messiah or not.

Because Aquila was a Jew, as Luke explicitly mentions, he too had to leave Rome. We are not told whether his wife was a Jew or not. Aquila came from Pontus, in the south of present-day Turkey. Later he moved to Rome. Where he met Priscilla and whether they had children is not told to us either, nor the way in which they came to faith.

Aquila and Priscilla are mentioned here for the first time out of a total of six. They have become faithful and esteemed fellow workers of Paul, who risked their lives for him and who had the church in their house (Romans 16:3-5; 1 Corinthians 16:19). Paul had them at heart until the very end of his life (2 Timothy 4:19). The three times Paul writes about them in his letters, he writes “Prisca” and not “Priscilla”, as Luke does three times in this chapter. ‘Prisca’ is the diminutive form of ‘Priscilla’.

Paul goes to them. He appreciates their company. He notices their interest in the things of the Lord. And he discovers another similarity: Aquila is a tentmaker by profession and so is he. Paul had learned a trade according to good Jewish custom, as was expected of all Jewish boys. ‘He who does not teach his son to work, teaches him to steal,’ the rabbis said. So the profession Paul learned is that of a tentmaker.

Because Aquila, so it seems, had a tent maker’s business, Paul can go to work for him and stay there. In this way he can provide for himself. He does this to be completely independent of the Corinthians and without any suspicion that, by proclaiming the gospel to them, he would be after their money. He has accepted money from other churches. For example, when he was in Thessalonica, he received support twice from Philippi (Philippians 4:15). But in Corinth, where money and trade abounded, he did not accept financial support.

He works with his own hands. He had the right to live from the gospel, but does not use this right in Corinth (1 Corinthians 9:14; cf. Acts 20:34-35). He did not in any way want to give the impression that he preached the gospel in order to earn money from it, or make merchandise of the gospel, just as everything in that city was merchandise.

Acts 21:11

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2 Corinthians 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Ezekiel 3:18; Ezekiel 18:13; Ezekiel 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24; 44; Acts 16:15; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1 Corinthians 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

Acts 21:12

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2 Corinthians 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Ezekiel 3:18; Ezekiel 18:13; Ezekiel 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24; 44; Acts 16:15; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1 Corinthians 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

Acts 21:13

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2 Corinthians 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Ezekiel 3:18; Ezekiel 18:13; Ezekiel 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24; 44; Acts 16:15; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1 Corinthians 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

Acts 21:14

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2 Corinthians 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Ezekiel 3:18; Ezekiel 18:13; Ezekiel 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24; 44; Acts 16:15; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1 Corinthians 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

Acts 21:15

Paul’s Preaching in Corinth

In his spare time, i.e. on the Sabbath, Paul goes to the synagogue. Also in Corinth he goes first to the place where he finds the best connection for the teaching of the Scriptures. The public there, consisting of Jews and Greeks, is familiar with the Scriptures or is interested in them. Paul makes grateful use of this to find entry into the hearts.

He convinces both Jews and Greeks of what Scripture says about the Christ, the Messiah. It is especially important that he shows that Scripture speaks about the coming of the Messiah. He also speaks of the fact that He would be rejected at His coming, that He would be killed, that He would also rise and go to heaven. This conviction from Scripture is the preparatory work in order to be able to testify afterward that this Messiah has indeed come, namely in the Person of Jesus.

The latter he will do when Silas and Timothy have come from Macedonia and have joined him. It is plausible that Silas and Timothy brought financial support from the believers in Macedonia (2 Corinthians 11:9), which enabled Paul to devote all his time to the proclamation of the Word. The very arrival of the two brethren was, of course, also a great encouragement for the apostle. Supported by their presence, he devoted himself completely to the Word for which he now has the opportunity every day and not only on the Sabbath. The main thing in his proclamation of the Word is to testify to the Jews that Jesus is the Messiah. In doing so, he seems to address only the Jews.

While the Jews are at first convinced by him of everything written about the Messiah, a little later they resist and blaspheme Christ, that is, they deliberately speak evil of Him. They do not want to accept that He is the Messiah. They reveal their deep-rooted hatred of God’s Anointed. When Paul sees this, he puts the responsibility for their lives on their own heads.

He has warned them and is free from the judgment that will affect them. He bears symbolic witness to this by shaking out his garments. There is no bloodguilt on his head. Loading bloodguilt on himself means being guilty of someone else’s death. There is such a thing as a bloodguilt that we put on ourselves if we are negligent in preaching the gospel. The Christian is a debtor of all people (cf. Ezekiel 3:18; Ezekiel 18:13; Ezekiel 33:4-9).

The rejection by the Jews opens the way for Paul to go to the nations (cf. Acts 13:46). Paul leaves them to their own responsibility, after he has fulfilled his responsibility. He is clean and because he is clean, he can go to the nations. Nothing more can be done for them. Significantly we read that he leaves there. He has to turn his back on them.

The Lord confirms his decision by connecting him directly with the nations in the person of Titius Justus. Titius Justus sympathizes with the Jews and has heard the Word in the synagogue. He receives Paul in his house. Also significant is the mention of Luke that the house of Titius Justus was “next to the synagogue”. The house in which Paul and with him the gospel takes up his residence, stands “next to the synagogue”. The blessing is no longer to be found in the synagogue, but remains as it were within reach for those who go there.

Yet it is a Jew, and even the leader of the synagogue, Crispus, of whom we read that in Corinth he is the first who believes in the Lord with all his household. Again a whole family is saved (cf. Acts 10:24; 44; Acts 16:15; 34). Crispus is baptized by Paul. By the way, Crispus is one of the few converts in Corinth who is baptized by Paul personally (1 Corinthians 1:14-15). Just as in financial matters, Paul has always taken care in spiritual matters that he could not be suspected of being out for his own benefit.

Crispus and his house are the first fruits in Corinth. Many more come to faith after they have heard Paul, after which they are baptized. The work gets going. We see that this work is done in the order that is still customary today: hearing, believing, baptizing.

Acts 21:16

The Lord Encourages Paul

While the work is in progress and many are coming to repentance, one night the Lord comes to Paul in a vision with an encouragement. From what the Lord says, we can see that Paul is afraid and is thinking about remaining silent. It is not without reason that the Lord says that Paul should not be afraid and that he should speak and not be silent.

We could ask ourselves whether so much blessing at his work is not already a great encouragement and that his fear and his considerations not to preach any more speak of little faith or even unbelief. But we remember what type of a city Corinth is (1 Corinthians 6:9-11) and that Paul is there with fear and trembling. Even the campaign of hatred of the Jews (Acts 18:6) he does not suffer stoically. Paul has a great awareness of the enormous opposition. There is result, but what an environment!

Blessing gives no strength. Only the Lord gives strength. The Lord knows what is going on in His servant and He encourages him in view of the resistance of the Jews and in view of the great immorality of the city. Every servant who is aware of the world in which he lives needs such encouragement.

The Lord gives Paul two encouragements to continue. The first is that He Himself is with him. Knowing that the Lord Himself is with you gives strength. We then know ourselves in the company of Him to Whom all authority has been given in heaven and on earth (Matthew 28:18) and Who has said: “And lo, I am with you always, even to the end of the age” (Matthew 28:20; Isaiah 43:5). It is the encouragement that we will also be able to perform the task assigned to us (Judges 6:12).

No one will be able to do him any harm, for the Lord Himself will protect him so that he may perform his task. What that task is, we see in the second encouragement that consists of the announcement that the Lord has many people in the city. The Lord knows all who will believe in Him (Acts 13:48), but He wants to use Paul to make themselves public. So Paul is told that there are many chosen people, whom he has yet to approach with the gospel. He does not know who they are, but they will come forward through his preaching.

Although it has yet to become clear who all belong to His people, the Lord does not say ‘I will have a great people in this city’, but ‘I have many people in this city’. To Him, something that has yet to happen is the same as if it has already happened. He can talk about future things as things that are already reality.

Encouraged by the Lord, Paul continues the great work in Corinth for no less than a year and a half, although he is on a missionary journey.

Acts 21:17

The Lord Encourages Paul

While the work is in progress and many are coming to repentance, one night the Lord comes to Paul in a vision with an encouragement. From what the Lord says, we can see that Paul is afraid and is thinking about remaining silent. It is not without reason that the Lord says that Paul should not be afraid and that he should speak and not be silent.

We could ask ourselves whether so much blessing at his work is not already a great encouragement and that his fear and his considerations not to preach any more speak of little faith or even unbelief. But we remember what type of a city Corinth is (1 Corinthians 6:9-11) and that Paul is there with fear and trembling. Even the campaign of hatred of the Jews (Acts 18:6) he does not suffer stoically. Paul has a great awareness of the enormous opposition. There is result, but what an environment!

Blessing gives no strength. Only the Lord gives strength. The Lord knows what is going on in His servant and He encourages him in view of the resistance of the Jews and in view of the great immorality of the city. Every servant who is aware of the world in which he lives needs such encouragement.

The Lord gives Paul two encouragements to continue. The first is that He Himself is with him. Knowing that the Lord Himself is with you gives strength. We then know ourselves in the company of Him to Whom all authority has been given in heaven and on earth (Matthew 28:18) and Who has said: “And lo, I am with you always, even to the end of the age” (Matthew 28:20; Isaiah 43:5). It is the encouragement that we will also be able to perform the task assigned to us (Judges 6:12).

No one will be able to do him any harm, for the Lord Himself will protect him so that he may perform his task. What that task is, we see in the second encouragement that consists of the announcement that the Lord has many people in the city. The Lord knows all who will believe in Him (Acts 13:48), but He wants to use Paul to make themselves public. So Paul is told that there are many chosen people, whom he has yet to approach with the gospel. He does not know who they are, but they will come forward through his preaching.

Although it has yet to become clear who all belong to His people, the Lord does not say ‘I will have a great people in this city’, but ‘I have many people in this city’. To Him, something that has yet to happen is the same as if it has already happened. He can talk about future things as things that are already reality.

Encouraged by the Lord, Paul continues the great work in Corinth for no less than a year and a half, although he is on a missionary journey.

Acts 21:18

The Lord Encourages Paul

While the work is in progress and many are coming to repentance, one night the Lord comes to Paul in a vision with an encouragement. From what the Lord says, we can see that Paul is afraid and is thinking about remaining silent. It is not without reason that the Lord says that Paul should not be afraid and that he should speak and not be silent.

We could ask ourselves whether so much blessing at his work is not already a great encouragement and that his fear and his considerations not to preach any more speak of little faith or even unbelief. But we remember what type of a city Corinth is (1 Corinthians 6:9-11) and that Paul is there with fear and trembling. Even the campaign of hatred of the Jews (Acts 18:6) he does not suffer stoically. Paul has a great awareness of the enormous opposition. There is result, but what an environment!

Blessing gives no strength. Only the Lord gives strength. The Lord knows what is going on in His servant and He encourages him in view of the resistance of the Jews and in view of the great immorality of the city. Every servant who is aware of the world in which he lives needs such encouragement.

The Lord gives Paul two encouragements to continue. The first is that He Himself is with him. Knowing that the Lord Himself is with you gives strength. We then know ourselves in the company of Him to Whom all authority has been given in heaven and on earth (Matthew 28:18) and Who has said: “And lo, I am with you always, even to the end of the age” (Matthew 28:20; Isaiah 43:5). It is the encouragement that we will also be able to perform the task assigned to us (Judges 6:12).

No one will be able to do him any harm, for the Lord Himself will protect him so that he may perform his task. What that task is, we see in the second encouragement that consists of the announcement that the Lord has many people in the city. The Lord knows all who will believe in Him (Acts 13:48), but He wants to use Paul to make themselves public. So Paul is told that there are many chosen people, whom he has yet to approach with the gospel. He does not know who they are, but they will come forward through his preaching.

Although it has yet to become clear who all belong to His people, the Lord does not say ‘I will have a great people in this city’, but ‘I have many people in this city’. To Him, something that has yet to happen is the same as if it has already happened. He can talk about future things as things that are already reality.

Encouraged by the Lord, Paul continues the great work in Corinth for no less than a year and a half, although he is on a missionary journey.

Acts 21:19

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:20

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:21

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:22

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:23

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:24

The Case Law of Gallio

The Lord’s promise that no one would lay hands on him will soon be fulfilled. Gallio becomes proconsul of the Roman province of Achaia in the thirteenth year of Claudius Caesar, which is in the year 53. So Paul must have arrived in Corinth around the year 52. When in the person of Gallio a new proconsul arrives, the Jews see their chance to sue Paul. They will all convince the newcomer Gallio what a dangerous man Paul is. They believe that Gallio will support their plan because the man wants of course to keep the peace in his province. They offer to help him do so, by bringing this hostile gentleman before him.

As in other cities, the citizens seem to have had the right to arrest someone and bring them to justice. This invariably concerned a threat to the established order. That is the accusation here as well. They accuse Paul of talking strongly to people in order to persuade them to worship God, which is very much against the law. The prosecutors wisely do not mention by which law. It is clear that they want to give a religious matter a political content, just as their tactics have been in Philippi (Acts 16:20-21).

When Paul wants to open his mouth to defend himself, he does not get the chance to do so. The Lord stands up for him through Gallio’s reaction to the Jewish action. The Jews have completely misjudged Gallio. Gallio is not only an amiable man – as historians characterize him – but also a totally indifferent man. He knows why the Jews are worried and that is exactly what he is not worried about at all. With that he also says that the gospel is not dangerous for the state. He is not interested in the gospel, but it doesn’t harm him either. So why would he take action against it? If it were a matter of wrong or of vicious crime, he would certainly deal with the accusation of those whom he explicitly addresses with “O Jews”.

By addressing them so emphatically he shows that he is well aware of the background of their intent. This he also declares when he states that it is nothing more than contentious questions about words and names and the law they have. He knows what it is all about. It also shows his total indifference toward the Lord Jesus and His work. He reduces the whole faith to a word, a few names and the law. Maybe he has heard a word like ‘resurrection’ or names like ‘Jesus’ and ‘Christ’ and has heard something about the Jewish law, but he is not interested in any of it. His total lack of interest is the blame of the Jews (Romans 2:24), but it does not make Gallio any less guilty.

Even today there are many of those indifferent people who are not interested in matters of faith because of the quarrels of Christians among themselves about peanuts. As Christians, we must confess our guilt. Yet for those who use the misbehavior of Christians as an excuse not to concern themselves with matters of faith, this misbehavior does not justify their indifference. Often such people also boast of their religious tolerance.

As for Gallio, he does not let himself be tempted to pass judgment on the case brought before him. He doesn’t want to hear another word about it either and drives them all away from the judgment seat. However, the Jews do not give in and find a new victim in Sosthenes, the leader of the synagogue. Out of frustration at the failure of their accusation against Paul, they treat him rougher than Paul, because they beat him in front of the judgment seat.

If this Sosthenes is the same as the one that Paul mentions as co-sender of his first letter to the Corinthians (1 Corinthians 1:1), it is plausible that at this moment he has already shown his interest in the Jesus preached by Paul as the Christ. Sosthenes, who probably succeeded Crispus as leader of the synagogue, is then in their eyes a new traitor. That must have made them even more angry. It doesn’t matter to Gallio. Just as he was not disturbed by their story about Paul’s alleged violation of the law, he remains indifferent about their violent action against Sosthenes.

Gallio’s complete indifference also makes it clear how the acclaimed norms of Roman law were applied at the time. God used it here to protect His servants, but as an exercise of law it is done entirely arbitrarily.

Acts 21:25

Brief Visit of Paul to Ephesus

In addition to the period of one and a half years that he has already been in Corinth, Paul will remain “many days longer” in Corinth. Then comes the moment when he says goodbye to the brethren. He goes to Syria with Priscilla and Aquila in his company. It indicates that also Aquila and Priscilla are not bound to a place. They are flexible and move easily to another place when the service for the Lord requires it.

There is still a curious remark by Luke about Paul. Paul, who resisted the law so strongly, submits to a Jewish ordinance. In any case, having cut his hair in connection with keeping a vow is reminiscent of this. It is reminiscent of the vow of the Nazarite (Numbers 6:18). In Acts 21 he does something similar (Acts 21:23-26). There it seems to be meant to be a Jew to the Jews (1 Corinthians 9:20). It is difficult to think of that here, given the extremely hostile attitude of the Jews.

Luke does not tell us of what nature the vow is. It may be that Paul, due to the pressure of circumstances in Corinth, made a vow to the Lord that he would have his hair cut if the Lord would help him. In itself, a vow does not necessarily have to be wrong. However, we must take to heart the warning from Ecclesiastes 5 (Ecclesiastes 5:2-6). The question is whether making a vow suits the position of the Christian and whether Paul is not acting below that position because his actions are reminiscent of an Old Testament custom.

We may apply these considerations to ourselves, but not to Paul. We simply do not know what motivated him. Luke only mentions that he had his hair cut, that he did so because of a vow and that he had it done in Cenchrea. It is not contrary to his preaching against the law, because he does not block the way of someone who wants to keep the law. In the same way, it does not have to be a problem for us if Messianic Jews want to keep the law. What brings Paul to the fiercest opposition to the law is when the law is imposed on the nations. That must also be our reaction to the preaching of the law.

After having had his hair cut in Cenchrea, they sailed from Greece to Turkey. When they arrive in Ephesus, Paul goes his own way apart from the couple. The couple stays behind in Ephesus when Paul travels on. Before he travels on, he first visits the synagogue, where he reasons with the Jews. What he tells the Jews about Christ does not meet resistance, but rather appreciation, because they ask him to stay longer. For the time being, however, it must remain with this one-time meeting, because it is not Ephesus that is the goal of his journey, but Jerusalem. At least that seems to explain the hurry he is in to continue his journey and the expression “went up” as the indication of Jerusalem as his goal.

His hurry to be in Jerusalem on time is then related to wanting to be present at one of the annual feasts, possibly the Passover (cf. Acts 20:16). Paul therefore does not let himself be held up in Ephesus. He leaves with the promise that he will return to them, stating that he will do so if it is in accordance with the will of God. The fulfillment of his promise we find in Acts 19.

Acts 21:26

Brief Visit of Paul to Ephesus

In addition to the period of one and a half years that he has already been in Corinth, Paul will remain “many days longer” in Corinth. Then comes the moment when he says goodbye to the brethren. He goes to Syria with Priscilla and Aquila in his company. It indicates that also Aquila and Priscilla are not bound to a place. They are flexible and move easily to another place when the service for the Lord requires it.

There is still a curious remark by Luke about Paul. Paul, who resisted the law so strongly, submits to a Jewish ordinance. In any case, having cut his hair in connection with keeping a vow is reminiscent of this. It is reminiscent of the vow of the Nazarite (Numbers 6:18). In Acts 21 he does something similar (Acts 21:23-26). There it seems to be meant to be a Jew to the Jews (1 Corinthians 9:20). It is difficult to think of that here, given the extremely hostile attitude of the Jews.

Luke does not tell us of what nature the vow is. It may be that Paul, due to the pressure of circumstances in Corinth, made a vow to the Lord that he would have his hair cut if the Lord would help him. In itself, a vow does not necessarily have to be wrong. However, we must take to heart the warning from Ecclesiastes 5 (Ecclesiastes 5:2-6). The question is whether making a vow suits the position of the Christian and whether Paul is not acting below that position because his actions are reminiscent of an Old Testament custom.

We may apply these considerations to ourselves, but not to Paul. We simply do not know what motivated him. Luke only mentions that he had his hair cut, that he did so because of a vow and that he had it done in Cenchrea. It is not contrary to his preaching against the law, because he does not block the way of someone who wants to keep the law. In the same way, it does not have to be a problem for us if Messianic Jews want to keep the law. What brings Paul to the fiercest opposition to the law is when the law is imposed on the nations. That must also be our reaction to the preaching of the law.

After having had his hair cut in Cenchrea, they sailed from Greece to Turkey. When they arrive in Ephesus, Paul goes his own way apart from the couple. The couple stays behind in Ephesus when Paul travels on. Before he travels on, he first visits the synagogue, where he reasons with the Jews. What he tells the Jews about Christ does not meet resistance, but rather appreciation, because they ask him to stay longer. For the time being, however, it must remain with this one-time meeting, because it is not Ephesus that is the goal of his journey, but Jerusalem. At least that seems to explain the hurry he is in to continue his journey and the expression “went up” as the indication of Jerusalem as his goal.

His hurry to be in Jerusalem on time is then related to wanting to be present at one of the annual feasts, possibly the Passover (cf. Acts 20:16). Paul therefore does not let himself be held up in Ephesus. He leaves with the promise that he will return to them, stating that he will do so if it is in accordance with the will of God. The fulfillment of his promise we find in Acts 19.

Acts 21:27

Brief Visit of Paul to Ephesus

In addition to the period of one and a half years that he has already been in Corinth, Paul will remain “many days longer” in Corinth. Then comes the moment when he says goodbye to the brethren. He goes to Syria with Priscilla and Aquila in his company. It indicates that also Aquila and Priscilla are not bound to a place. They are flexible and move easily to another place when the service for the Lord requires it.

There is still a curious remark by Luke about Paul. Paul, who resisted the law so strongly, submits to a Jewish ordinance. In any case, having cut his hair in connection with keeping a vow is reminiscent of this. It is reminiscent of the vow of the Nazarite (Numbers 6:18). In Acts 21 he does something similar (Acts 21:23-26). There it seems to be meant to be a Jew to the Jews (1 Corinthians 9:20). It is difficult to think of that here, given the extremely hostile attitude of the Jews.

Luke does not tell us of what nature the vow is. It may be that Paul, due to the pressure of circumstances in Corinth, made a vow to the Lord that he would have his hair cut if the Lord would help him. In itself, a vow does not necessarily have to be wrong. However, we must take to heart the warning from Ecclesiastes 5 (Ecclesiastes 5:2-6). The question is whether making a vow suits the position of the Christian and whether Paul is not acting below that position because his actions are reminiscent of an Old Testament custom.

We may apply these considerations to ourselves, but not to Paul. We simply do not know what motivated him. Luke only mentions that he had his hair cut, that he did so because of a vow and that he had it done in Cenchrea. It is not contrary to his preaching against the law, because he does not block the way of someone who wants to keep the law. In the same way, it does not have to be a problem for us if Messianic Jews want to keep the law. What brings Paul to the fiercest opposition to the law is when the law is imposed on the nations. That must also be our reaction to the preaching of the law.

After having had his hair cut in Cenchrea, they sailed from Greece to Turkey. When they arrive in Ephesus, Paul goes his own way apart from the couple. The couple stays behind in Ephesus when Paul travels on. Before he travels on, he first visits the synagogue, where he reasons with the Jews. What he tells the Jews about Christ does not meet resistance, but rather appreciation, because they ask him to stay longer. For the time being, however, it must remain with this one-time meeting, because it is not Ephesus that is the goal of his journey, but Jerusalem. At least that seems to explain the hurry he is in to continue his journey and the expression “went up” as the indication of Jerusalem as his goal.

His hurry to be in Jerusalem on time is then related to wanting to be present at one of the annual feasts, possibly the Passover (cf. Acts 20:16). Paul therefore does not let himself be held up in Ephesus. He leaves with the promise that he will return to them, stating that he will do so if it is in accordance with the will of God. The fulfillment of his promise we find in Acts 19.

Acts 21:28

Brief Visit of Paul to Ephesus

In addition to the period of one and a half years that he has already been in Corinth, Paul will remain “many days longer” in Corinth. Then comes the moment when he says goodbye to the brethren. He goes to Syria with Priscilla and Aquila in his company. It indicates that also Aquila and Priscilla are not bound to a place. They are flexible and move easily to another place when the service for the Lord requires it.

There is still a curious remark by Luke about Paul. Paul, who resisted the law so strongly, submits to a Jewish ordinance. In any case, having cut his hair in connection with keeping a vow is reminiscent of this. It is reminiscent of the vow of the Nazarite (Numbers 6:18). In Acts 21 he does something similar (Acts 21:23-26). There it seems to be meant to be a Jew to the Jews (1 Corinthians 9:20). It is difficult to think of that here, given the extremely hostile attitude of the Jews.

Luke does not tell us of what nature the vow is. It may be that Paul, due to the pressure of circumstances in Corinth, made a vow to the Lord that he would have his hair cut if the Lord would help him. In itself, a vow does not necessarily have to be wrong. However, we must take to heart the warning from Ecclesiastes 5 (Ecclesiastes 5:2-6). The question is whether making a vow suits the position of the Christian and whether Paul is not acting below that position because his actions are reminiscent of an Old Testament custom.

We may apply these considerations to ourselves, but not to Paul. We simply do not know what motivated him. Luke only mentions that he had his hair cut, that he did so because of a vow and that he had it done in Cenchrea. It is not contrary to his preaching against the law, because he does not block the way of someone who wants to keep the law. In the same way, it does not have to be a problem for us if Messianic Jews want to keep the law. What brings Paul to the fiercest opposition to the law is when the law is imposed on the nations. That must also be our reaction to the preaching of the law.

After having had his hair cut in Cenchrea, they sailed from Greece to Turkey. When they arrive in Ephesus, Paul goes his own way apart from the couple. The couple stays behind in Ephesus when Paul travels on. Before he travels on, he first visits the synagogue, where he reasons with the Jews. What he tells the Jews about Christ does not meet resistance, but rather appreciation, because they ask him to stay longer. For the time being, however, it must remain with this one-time meeting, because it is not Ephesus that is the goal of his journey, but Jerusalem. At least that seems to explain the hurry he is in to continue his journey and the expression “went up” as the indication of Jerusalem as his goal.

His hurry to be in Jerusalem on time is then related to wanting to be present at one of the annual feasts, possibly the Passover (cf. Acts 20:16). Paul therefore does not let himself be held up in Ephesus. He leaves with the promise that he will return to them, stating that he will do so if it is in accordance with the will of God. The fulfillment of his promise we find in Acts 19.

Acts 21:29

End of the Second and Start of the Third Missionary Journey

When he arrived in Caesarea by sea and landed there, he went on, that is, to Jerusalem – if the assumption is correct that this is the meaning of ‘he went on’. There he attends the feast – if the assumption is correct that this is why he was in a hurry –, greets the church and then leaves for Antioch. This is where his second missionary journey ends.

After spending some time in Antioch, he begins his third missionary journey. The account of this is described up to Acts 21:16. First he travels through Galatia and Phrygia, the area where Derbe, Lystra and Iconium are located. There he also went on his first and second missionary journey. Just like on his second missionary journey he does not preach the gospel there, but strengthens all the disciples. The churches in Galatia must have deviated from the truth of the gospel shortly after this visit by the coming and teaching of Judaic teachers, which forced Paul to write his circular letter, the letter to the Galatians, to them.

Acts 21:30

End of the Second and Start of the Third Missionary Journey

When he arrived in Caesarea by sea and landed there, he went on, that is, to Jerusalem – if the assumption is correct that this is the meaning of ‘he went on’. There he attends the feast – if the assumption is correct that this is why he was in a hurry –, greets the church and then leaves for Antioch. This is where his second missionary journey ends.

After spending some time in Antioch, he begins his third missionary journey. The account of this is described up to Acts 21:16. First he travels through Galatia and Phrygia, the area where Derbe, Lystra and Iconium are located. There he also went on his first and second missionary journey. Just like on his second missionary journey he does not preach the gospel there, but strengthens all the disciples. The churches in Galatia must have deviated from the truth of the gospel shortly after this visit by the coming and teaching of Judaic teachers, which forced Paul to write his circular letter, the letter to the Galatians, to them.

Acts 21:31

Apollos in Ephesus

While Paul is on his way to Ephesus, Luke tells us something about “a Jew named Apollos” coming to Ephesus. Apollos, from Alexandria in Egypt, is an “eloquent [or: learned] man”. He does not use his natural abilities for himself, but for the glory of God. The fact that he is mighty in the Scriptures does not mean that he is able to quote long passages of text – perhaps he could –, but that he knows the context of Scripture and understands its meaning.

In Apollos we have someone in whom the energy of the Holy Spirit reveals itself without any intervention of the apostle or the twelve. He is an instrument of the Spirit that works independently of the apostles. This is also how it is meant by the Spirit, Who gives to whom He wills (1 Corinthians 12:11). We see that Apollos acts independently when he later does not follow Paul’s recommendation, but goes his own way, which is also accepted by Paul (1 Corinthians 16:12).

There is no jealousy between the two servants. Between them there is not the idea that they want to win people for themselves, but both of them want to win people for Christ. It is completely reprehensible to them that the believers in Corinth have made them party leaders, causing a division in the unity of the believers (1 Corinthians 1:10-12).

Apollos probably heard and accepted the gospel in Egypt and then became mighty in the Scriptures, by which the Scriptures of the Old Testament are meant. He was taught in the way of the Lord. This means that he was taught in the way of the Lord Jesus, how that teaching should be brought into practice, and how that teaching should literally get hands and feet. The purpose of teaching in God’s Word is always that it is worked out in life.

Luke does not tell how Apollos came to faith. That he really has come to faith is obvious from his life. He is completely absorbed by what he has discovered in the Scriptures. This has ignited a fire in him that is expressed in his speaking and teaching. This fervor of Apollos’ spirit is not a trait, but a fervor of spirit which is of the Spirit of God and which we should all possess (Romans 12:11).

He knows the zeal of the Spirit, like the prophets in the Old Testament. He does not merely pass on knowledge, but is grasped by it himself. He has great knowledge of Scripture and is able to reflect that knowledge to others. Listeners can sense whether someone is passing on dry theory, or whether he is talking about something that has gripped him.

Apollos does not yet know anything about everything that has happened to Christ. The only thing he knows is John’s baptism. This means that he has accepted the preaching of John, has repented and has believed in Christ Whom John has pointed out. However, he does not know about the death and resurrection of the Lord Jesus and the coming of the Holy Spirit. He stood, as it were, before Pentecost. But from what he knows he speaks boldly in the synagogue in Ephesus.

There also Priscilla and Aquila come and they hear him speak. In the beginning of the church the Christians (also) still go to the synagogue. This couple always meet interesting people. In Corinth they got to know Paul and here in Ephesus they get to know Apollos.

The meeting must have been very pleasant for them. When they listen to him, they notice that he still misses something. They notice that he does not know how things went on with Jesus of Nazareth. They don’t get up in the synagogue to correct him, but take him home to tell him what is missing. It speaks in favor of the mighty orator Apollos that he allows himself to be taught by simple tentmakers. Aquila and Priscilla pass on to Apollos what they have undoubtedly learned themselves from Paul’s teaching.

How beautiful it is when there are couples who can teach servants in God’s Word and make their home and time available for it. Priscilla and Aquila together explain the way of God more precisely. Priscilla comes first, possibly because she was the first to recognize him as someone with whom something was missing. Women often have more sense of this than men. It is plausible that she then proposed to her husband to take him with them. Only as a third activity is it stated that they both explained to Apollos the way of God more accurately. When explaining the way of God more accurately, Priscilla will not have contravened the commandment that a woman is not allowed to teach or rule over the man (1 Timothy 2:12).

There is a general remark to be made in connection with this. A man is generally sensitive when someone knows more than he does. He sometimes has to overcome something first to invite the other. It does not mean that this has been the case with Aquila; that cannot even be assumed, but it is something that servants should consider. For example, it may happen that an older brother with a lot of knowledge of Scripture finds it difficult to accept that a younger brother has even more knowledge of Scripture.

Apollos was taught in the way of the Lord. That had led him to place his life under the authority of the Lord. Now he hears about the way of God, which is the way of faith for the Christian as it can be known from Scripture. In Scripture we learn how God has acted with His people and His own throughout the entire history of salvation. It must have been a joy for Apollos to receive this teaching.

When Apollos has received a more accurate explanation of the way of God, he wants to go to Achaia where Corinth is. How did he get the idea to go to Corinth? Why not go to Athens or Philippi? It is plausible that he heard about Corinth from Aquila and Priscilla. They must have told him that there is a need there and that may have been the reason for Apollos to go there. In this way, workers are given all kinds of indications to go somewhere.

The brethren in Ephesus see in Apollos a gifted servant of God and encourage and recommend him in his service. The letter of recommendation he receives is not about receiving at the Table of the Lord for partaking of the Supper of the Lord, but about receiving as a servant of Christ (cf. 2 Corinthians 3:1; Romans 16:1).

A letter of recommendation is not bound to a local church, but to the fact that the senders are known in the place where a servant goes and that the senders there are known as believers whose spiritual judgment can be trusted. If such believers give a testimony concerning someone who is not known there, it gives confidence in the servant who comes. Writing and receiving a letter of recommendation is in both cases a privilege and an expression of fellowship. A personal testimony from the servant himself is not sufficient (Acts 9:26-28; 2 Corinthians 13:1).

With the letter of recommendation to the service with him, Apollos leaves Ephesus for Corinth. There he will water what Paul planted (1 Corinthians 3:6). He may continue and expand Paul’s work. The fact that his arrival in Corinth gives rise to division only makes the necessity of his service even more clear. There are people in Corinth who are particularly impressed by his oratorical talent and choose him as their leader, without him wanting it.

Luke mentions that he is of great help to the faithful. This is not due to his qualities, but to the grace of God. Also for him, it is true that he can do nothing without the Lord Jesus (John 15:5). Only grace makes us capable to help others. Every blessing we pass on comes from the Lord.

The service of Apollos focuses especially on the Jews who, time and time again, put Christians in trouble, by opposing the truth. Apollos unequivocally refutes all these attacks from the Scriptures, for he proves that Jesus is the Christ. He overthrows all the arguments of his opponents with the Scriptures. Demonstrating means to present something in a convincing, vivid way. The Word of God is the evidence.

Acts 21:32

Apollos in Ephesus

While Paul is on his way to Ephesus, Luke tells us something about “a Jew named Apollos” coming to Ephesus. Apollos, from Alexandria in Egypt, is an “eloquent [or: learned] man”. He does not use his natural abilities for himself, but for the glory of God. The fact that he is mighty in the Scriptures does not mean that he is able to quote long passages of text – perhaps he could –, but that he knows the context of Scripture and understands its meaning.

In Apollos we have someone in whom the energy of the Holy Spirit reveals itself without any intervention of the apostle or the twelve. He is an instrument of the Spirit that works independently of the apostles. This is also how it is meant by the Spirit, Who gives to whom He wills (1 Corinthians 12:11). We see that Apollos acts independently when he later does not follow Paul’s recommendation, but goes his own way, which is also accepted by Paul (1 Corinthians 16:12).

There is no jealousy between the two servants. Between them there is not the idea that they want to win people for themselves, but both of them want to win people for Christ. It is completely reprehensible to them that the believers in Corinth have made them party leaders, causing a division in the unity of the believers (1 Corinthians 1:10-12).

Apollos probably heard and accepted the gospel in Egypt and then became mighty in the Scriptures, by which the Scriptures of the Old Testament are meant. He was taught in the way of the Lord. This means that he was taught in the way of the Lord Jesus, how that teaching should be brought into practice, and how that teaching should literally get hands and feet. The purpose of teaching in God’s Word is always that it is worked out in life.

Luke does not tell how Apollos came to faith. That he really has come to faith is obvious from his life. He is completely absorbed by what he has discovered in the Scriptures. This has ignited a fire in him that is expressed in his speaking and teaching. This fervor of Apollos’ spirit is not a trait, but a fervor of spirit which is of the Spirit of God and which we should all possess (Romans 12:11).

He knows the zeal of the Spirit, like the prophets in the Old Testament. He does not merely pass on knowledge, but is grasped by it himself. He has great knowledge of Scripture and is able to reflect that knowledge to others. Listeners can sense whether someone is passing on dry theory, or whether he is talking about something that has gripped him.

Apollos does not yet know anything about everything that has happened to Christ. The only thing he knows is John’s baptism. This means that he has accepted the preaching of John, has repented and has believed in Christ Whom John has pointed out. However, he does not know about the death and resurrection of the Lord Jesus and the coming of the Holy Spirit. He stood, as it were, before Pentecost. But from what he knows he speaks boldly in the synagogue in Ephesus.

There also Priscilla and Aquila come and they hear him speak. In the beginning of the church the Christians (also) still go to the synagogue. This couple always meet interesting people. In Corinth they got to know Paul and here in Ephesus they get to know Apollos.

The meeting must have been very pleasant for them. When they listen to him, they notice that he still misses something. They notice that he does not know how things went on with Jesus of Nazareth. They don’t get up in the synagogue to correct him, but take him home to tell him what is missing. It speaks in favor of the mighty orator Apollos that he allows himself to be taught by simple tentmakers. Aquila and Priscilla pass on to Apollos what they have undoubtedly learned themselves from Paul’s teaching.

How beautiful it is when there are couples who can teach servants in God’s Word and make their home and time available for it. Priscilla and Aquila together explain the way of God more precisely. Priscilla comes first, possibly because she was the first to recognize him as someone with whom something was missing. Women often have more sense of this than men. It is plausible that she then proposed to her husband to take him with them. Only as a third activity is it stated that they both explained to Apollos the way of God more accurately. When explaining the way of God more accurately, Priscilla will not have contravened the commandment that a woman is not allowed to teach or rule over the man (1 Timothy 2:12).

There is a general remark to be made in connection with this. A man is generally sensitive when someone knows more than he does. He sometimes has to overcome something first to invite the other. It does not mean that this has been the case with Aquila; that cannot even be assumed, but it is something that servants should consider. For example, it may happen that an older brother with a lot of knowledge of Scripture finds it difficult to accept that a younger brother has even more knowledge of Scripture.

Apollos was taught in the way of the Lord. That had led him to place his life under the authority of the Lord. Now he hears about the way of God, which is the way of faith for the Christian as it can be known from Scripture. In Scripture we learn how God has acted with His people and His own throughout the entire history of salvation. It must have been a joy for Apollos to receive this teaching.

When Apollos has received a more accurate explanation of the way of God, he wants to go to Achaia where Corinth is. How did he get the idea to go to Corinth? Why not go to Athens or Philippi? It is plausible that he heard about Corinth from Aquila and Priscilla. They must have told him that there is a need there and that may have been the reason for Apollos to go there. In this way, workers are given all kinds of indications to go somewhere.

The brethren in Ephesus see in Apollos a gifted servant of God and encourage and recommend him in his service. The letter of recommendation he receives is not about receiving at the Table of the Lord for partaking of the Supper of the Lord, but about receiving as a servant of Christ (cf. 2 Corinthians 3:1; Romans 16:1).

A letter of recommendation is not bound to a local church, but to the fact that the senders are known in the place where a servant goes and that the senders there are known as believers whose spiritual judgment can be trusted. If such believers give a testimony concerning someone who is not known there, it gives confidence in the servant who comes. Writing and receiving a letter of recommendation is in both cases a privilege and an expression of fellowship. A personal testimony from the servant himself is not sufficient (Acts 9:26-28; 2 Corinthians 13:1).

With the letter of recommendation to the service with him, Apollos leaves Ephesus for Corinth. There he will water what Paul planted (1 Corinthians 3:6). He may continue and expand Paul’s work. The fact that his arrival in Corinth gives rise to division only makes the necessity of his service even more clear. There are people in Corinth who are particularly impressed by his oratorical talent and choose him as their leader, without him wanting it.

Luke mentions that he is of great help to the faithful. This is not due to his qualities, but to the grace of God. Also for him, it is true that he can do nothing without the Lord Jesus (John 15:5). Only grace makes us capable to help others. Every blessing we pass on comes from the Lord.

The service of Apollos focuses especially on the Jews who, time and time again, put Christians in trouble, by opposing the truth. Apollos unequivocally refutes all these attacks from the Scriptures, for he proves that Jesus is the Christ. He overthrows all the arguments of his opponents with the Scriptures. Demonstrating means to present something in a convincing, vivid way. The Word of God is the evidence.

Acts 21:33

Apollos in Ephesus

While Paul is on his way to Ephesus, Luke tells us something about “a Jew named Apollos” coming to Ephesus. Apollos, from Alexandria in Egypt, is an “eloquent [or: learned] man”. He does not use his natural abilities for himself, but for the glory of God. The fact that he is mighty in the Scriptures does not mean that he is able to quote long passages of text – perhaps he could –, but that he knows the context of Scripture and understands its meaning.

In Apollos we have someone in whom the energy of the Holy Spirit reveals itself without any intervention of the apostle or the twelve. He is an instrument of the Spirit that works independently of the apostles. This is also how it is meant by the Spirit, Who gives to whom He wills (1 Corinthians 12:11). We see that Apollos acts independently when he later does not follow Paul’s recommendation, but goes his own way, which is also accepted by Paul (1 Corinthians 16:12).

There is no jealousy between the two servants. Between them there is not the idea that they want to win people for themselves, but both of them want to win people for Christ. It is completely reprehensible to them that the believers in Corinth have made them party leaders, causing a division in the unity of the believers (1 Corinthians 1:10-12).

Apollos probably heard and accepted the gospel in Egypt and then became mighty in the Scriptures, by which the Scriptures of the Old Testament are meant. He was taught in the way of the Lord. This means that he was taught in the way of the Lord Jesus, how that teaching should be brought into practice, and how that teaching should literally get hands and feet. The purpose of teaching in God’s Word is always that it is worked out in life.

Luke does not tell how Apollos came to faith. That he really has come to faith is obvious from his life. He is completely absorbed by what he has discovered in the Scriptures. This has ignited a fire in him that is expressed in his speaking and teaching. This fervor of Apollos’ spirit is not a trait, but a fervor of spirit which is of the Spirit of God and which we should all possess (Romans 12:11).

He knows the zeal of the Spirit, like the prophets in the Old Testament. He does not merely pass on knowledge, but is grasped by it himself. He has great knowledge of Scripture and is able to reflect that knowledge to others. Listeners can sense whether someone is passing on dry theory, or whether he is talking about something that has gripped him.

Apollos does not yet know anything about everything that has happened to Christ. The only thing he knows is John’s baptism. This means that he has accepted the preaching of John, has repented and has believed in Christ Whom John has pointed out. However, he does not know about the death and resurrection of the Lord Jesus and the coming of the Holy Spirit. He stood, as it were, before Pentecost. But from what he knows he speaks boldly in the synagogue in Ephesus.

There also Priscilla and Aquila come and they hear him speak. In the beginning of the church the Christians (also) still go to the synagogue. This couple always meet interesting people. In Corinth they got to know Paul and here in Ephesus they get to know Apollos.

The meeting must have been very pleasant for them. When they listen to him, they notice that he still misses something. They notice that he does not know how things went on with Jesus of Nazareth. They don’t get up in the synagogue to correct him, but take him home to tell him what is missing. It speaks in favor of the mighty orator Apollos that he allows himself to be taught by simple tentmakers. Aquila and Priscilla pass on to Apollos what they have undoubtedly learned themselves from Paul’s teaching.

How beautiful it is when there are couples who can teach servants in God’s Word and make their home and time available for it. Priscilla and Aquila together explain the way of God more precisely. Priscilla comes first, possibly because she was the first to recognize him as someone with whom something was missing. Women often have more sense of this than men. It is plausible that she then proposed to her husband to take him with them. Only as a third activity is it stated that they both explained to Apollos the way of God more accurately. When explaining the way of God more accurately, Priscilla will not have contravened the commandment that a woman is not allowed to teach or rule over the man (1 Timothy 2:12).

There is a general remark to be made in connection with this. A man is generally sensitive when someone knows more than he does. He sometimes has to overcome something first to invite the other. It does not mean that this has been the case with Aquila; that cannot even be assumed, but it is something that servants should consider. For example, it may happen that an older brother with a lot of knowledge of Scripture finds it difficult to accept that a younger brother has even more knowledge of Scripture.

Apollos was taught in the way of the Lord. That had led him to place his life under the authority of the Lord. Now he hears about the way of God, which is the way of faith for the Christian as it can be known from Scripture. In Scripture we learn how God has acted with His people and His own throughout the entire history of salvation. It must have been a joy for Apollos to receive this teaching.

When Apollos has received a more accurate explanation of the way of God, he wants to go to Achaia where Corinth is. How did he get the idea to go to Corinth? Why not go to Athens or Philippi? It is plausible that he heard about Corinth from Aquila and Priscilla. They must have told him that there is a need there and that may have been the reason for Apollos to go there. In this way, workers are given all kinds of indications to go somewhere.

The brethren in Ephesus see in Apollos a gifted servant of God and encourage and recommend him in his service. The letter of recommendation he receives is not about receiving at the Table of the Lord for partaking of the Supper of the Lord, but about receiving as a servant of Christ (cf. 2 Corinthians 3:1; Romans 16:1).

A letter of recommendation is not bound to a local church, but to the fact that the senders are known in the place where a servant goes and that the senders there are known as believers whose spiritual judgment can be trusted. If such believers give a testimony concerning someone who is not known there, it gives confidence in the servant who comes. Writing and receiving a letter of recommendation is in both cases a privilege and an expression of fellowship. A personal testimony from the servant himself is not sufficient (Acts 9:26-28; 2 Corinthians 13:1).

With the letter of recommendation to the service with him, Apollos leaves Ephesus for Corinth. There he will water what Paul planted (1 Corinthians 3:6). He may continue and expand Paul’s work. The fact that his arrival in Corinth gives rise to division only makes the necessity of his service even more clear. There are people in Corinth who are particularly impressed by his oratorical talent and choose him as their leader, without him wanting it.

Luke mentions that he is of great help to the faithful. This is not due to his qualities, but to the grace of God. Also for him, it is true that he can do nothing without the Lord Jesus (John 15:5). Only grace makes us capable to help others. Every blessing we pass on comes from the Lord.

The service of Apollos focuses especially on the Jews who, time and time again, put Christians in trouble, by opposing the truth. Apollos unequivocally refutes all these attacks from the Scriptures, for he proves that Jesus is the Christ. He overthrows all the arguments of his opponents with the Scriptures. Demonstrating means to present something in a convincing, vivid way. The Word of God is the evidence.

Acts 21:34

Apollos in Ephesus

While Paul is on his way to Ephesus, Luke tells us something about “a Jew named Apollos” coming to Ephesus. Apollos, from Alexandria in Egypt, is an “eloquent [or: learned] man”. He does not use his natural abilities for himself, but for the glory of God. The fact that he is mighty in the Scriptures does not mean that he is able to quote long passages of text – perhaps he could –, but that he knows the context of Scripture and understands its meaning.

In Apollos we have someone in whom the energy of the Holy Spirit reveals itself without any intervention of the apostle or the twelve. He is an instrument of the Spirit that works independently of the apostles. This is also how it is meant by the Spirit, Who gives to whom He wills (1 Corinthians 12:11). We see that Apollos acts independently when he later does not follow Paul’s recommendation, but goes his own way, which is also accepted by Paul (1 Corinthians 16:12).

There is no jealousy between the two servants. Between them there is not the idea that they want to win people for themselves, but both of them want to win people for Christ. It is completely reprehensible to them that the believers in Corinth have made them party leaders, causing a division in the unity of the believers (1 Corinthians 1:10-12).

Apollos probably heard and accepted the gospel in Egypt and then became mighty in the Scriptures, by which the Scriptures of the Old Testament are meant. He was taught in the way of the Lord. This means that he was taught in the way of the Lord Jesus, how that teaching should be brought into practice, and how that teaching should literally get hands and feet. The purpose of teaching in God’s Word is always that it is worked out in life.

Luke does not tell how Apollos came to faith. That he really has come to faith is obvious from his life. He is completely absorbed by what he has discovered in the Scriptures. This has ignited a fire in him that is expressed in his speaking and teaching. This fervor of Apollos’ spirit is not a trait, but a fervor of spirit which is of the Spirit of God and which we should all possess (Romans 12:11).

He knows the zeal of the Spirit, like the prophets in the Old Testament. He does not merely pass on knowledge, but is grasped by it himself. He has great knowledge of Scripture and is able to reflect that knowledge to others. Listeners can sense whether someone is passing on dry theory, or whether he is talking about something that has gripped him.

Apollos does not yet know anything about everything that has happened to Christ. The only thing he knows is John’s baptism. This means that he has accepted the preaching of John, has repented and has believed in Christ Whom John has pointed out. However, he does not know about the death and resurrection of the Lord Jesus and the coming of the Holy Spirit. He stood, as it were, before Pentecost. But from what he knows he speaks boldly in the synagogue in Ephesus.

There also Priscilla and Aquila come and they hear him speak. In the beginning of the church the Christians (also) still go to the synagogue. This couple always meet interesting people. In Corinth they got to know Paul and here in Ephesus they get to know Apollos.

The meeting must have been very pleasant for them. When they listen to him, they notice that he still misses something. They notice that he does not know how things went on with Jesus of Nazareth. They don’t get up in the synagogue to correct him, but take him home to tell him what is missing. It speaks in favor of the mighty orator Apollos that he allows himself to be taught by simple tentmakers. Aquila and Priscilla pass on to Apollos what they have undoubtedly learned themselves from Paul’s teaching.

How beautiful it is when there are couples who can teach servants in God’s Word and make their home and time available for it. Priscilla and Aquila together explain the way of God more precisely. Priscilla comes first, possibly because she was the first to recognize him as someone with whom something was missing. Women often have more sense of this than men. It is plausible that she then proposed to her husband to take him with them. Only as a third activity is it stated that they both explained to Apollos the way of God more accurately. When explaining the way of God more accurately, Priscilla will not have contravened the commandment that a woman is not allowed to teach or rule over the man (1 Timothy 2:12).

There is a general remark to be made in connection with this. A man is generally sensitive when someone knows more than he does. He sometimes has to overcome something first to invite the other. It does not mean that this has been the case with Aquila; that cannot even be assumed, but it is something that servants should consider. For example, it may happen that an older brother with a lot of knowledge of Scripture finds it difficult to accept that a younger brother has even more knowledge of Scripture.

Apollos was taught in the way of the Lord. That had led him to place his life under the authority of the Lord. Now he hears about the way of God, which is the way of faith for the Christian as it can be known from Scripture. In Scripture we learn how God has acted with His people and His own throughout the entire history of salvation. It must have been a joy for Apollos to receive this teaching.

When Apollos has received a more accurate explanation of the way of God, he wants to go to Achaia where Corinth is. How did he get the idea to go to Corinth? Why not go to Athens or Philippi? It is plausible that he heard about Corinth from Aquila and Priscilla. They must have told him that there is a need there and that may have been the reason for Apollos to go there. In this way, workers are given all kinds of indications to go somewhere.

The brethren in Ephesus see in Apollos a gifted servant of God and encourage and recommend him in his service. The letter of recommendation he receives is not about receiving at the Table of the Lord for partaking of the Supper of the Lord, but about receiving as a servant of Christ (cf. 2 Corinthians 3:1; Romans 16:1).

A letter of recommendation is not bound to a local church, but to the fact that the senders are known in the place where a servant goes and that the senders there are known as believers whose spiritual judgment can be trusted. If such believers give a testimony concerning someone who is not known there, it gives confidence in the servant who comes. Writing and receiving a letter of recommendation is in both cases a privilege and an expression of fellowship. A personal testimony from the servant himself is not sufficient (Acts 9:26-28; 2 Corinthians 13:1).

With the letter of recommendation to the service with him, Apollos leaves Ephesus for Corinth. There he will water what Paul planted (1 Corinthians 3:6). He may continue and expand Paul’s work. The fact that his arrival in Corinth gives rise to division only makes the necessity of his service even more clear. There are people in Corinth who are particularly impressed by his oratorical talent and choose him as their leader, without him wanting it.

Luke mentions that he is of great help to the faithful. This is not due to his qualities, but to the grace of God. Also for him, it is true that he can do nothing without the Lord Jesus (John 15:5). Only grace makes us capable to help others. Every blessing we pass on comes from the Lord.

The service of Apollos focuses especially on the Jews who, time and time again, put Christians in trouble, by opposing the truth. Apollos unequivocally refutes all these attacks from the Scriptures, for he proves that Jesus is the Christ. He overthrows all the arguments of his opponents with the Scriptures. Demonstrating means to present something in a convincing, vivid way. The Word of God is the evidence.

Acts 21:35

Apollos in Ephesus

While Paul is on his way to Ephesus, Luke tells us something about “a Jew named Apollos” coming to Ephesus. Apollos, from Alexandria in Egypt, is an “eloquent [or: learned] man”. He does not use his natural abilities for himself, but for the glory of God. The fact that he is mighty in the Scriptures does not mean that he is able to quote long passages of text – perhaps he could –, but that he knows the context of Scripture and understands its meaning.

In Apollos we have someone in whom the energy of the Holy Spirit reveals itself without any intervention of the apostle or the twelve. He is an instrument of the Spirit that works independently of the apostles. This is also how it is meant by the Spirit, Who gives to whom He wills (1 Corinthians 12:11). We see that Apollos acts independently when he later does not follow Paul’s recommendation, but goes his own way, which is also accepted by Paul (1 Corinthians 16:12).

There is no jealousy between the two servants. Between them there is not the idea that they want to win people for themselves, but both of them want to win people for Christ. It is completely reprehensible to them that the believers in Corinth have made them party leaders, causing a division in the unity of the believers (1 Corinthians 1:10-12).

Apollos probably heard and accepted the gospel in Egypt and then became mighty in the Scriptures, by which the Scriptures of the Old Testament are meant. He was taught in the way of the Lord. This means that he was taught in the way of the Lord Jesus, how that teaching should be brought into practice, and how that teaching should literally get hands and feet. The purpose of teaching in God’s Word is always that it is worked out in life.

Luke does not tell how Apollos came to faith. That he really has come to faith is obvious from his life. He is completely absorbed by what he has discovered in the Scriptures. This has ignited a fire in him that is expressed in his speaking and teaching. This fervor of Apollos’ spirit is not a trait, but a fervor of spirit which is of the Spirit of God and which we should all possess (Romans 12:11).

He knows the zeal of the Spirit, like the prophets in the Old Testament. He does not merely pass on knowledge, but is grasped by it himself. He has great knowledge of Scripture and is able to reflect that knowledge to others. Listeners can sense whether someone is passing on dry theory, or whether he is talking about something that has gripped him.

Apollos does not yet know anything about everything that has happened to Christ. The only thing he knows is John’s baptism. This means that he has accepted the preaching of John, has repented and has believed in Christ Whom John has pointed out. However, he does not know about the death and resurrection of the Lord Jesus and the coming of the Holy Spirit. He stood, as it were, before Pentecost. But from what he knows he speaks boldly in the synagogue in Ephesus.

There also Priscilla and Aquila come and they hear him speak. In the beginning of the church the Christians (also) still go to the synagogue. This couple always meet interesting people. In Corinth they got to know Paul and here in Ephesus they get to know Apollos.

The meeting must have been very pleasant for them. When they listen to him, they notice that he still misses something. They notice that he does not know how things went on with Jesus of Nazareth. They don’t get up in the synagogue to correct him, but take him home to tell him what is missing. It speaks in favor of the mighty orator Apollos that he allows himself to be taught by simple tentmakers. Aquila and Priscilla pass on to Apollos what they have undoubtedly learned themselves from Paul’s teaching.

How beautiful it is when there are couples who can teach servants in God’s Word and make their home and time available for it. Priscilla and Aquila together explain the way of God more precisely. Priscilla comes first, possibly because she was the first to recognize him as someone with whom something was missing. Women often have more sense of this than men. It is plausible that she then proposed to her husband to take him with them. Only as a third activity is it stated that they both explained to Apollos the way of God more accurately. When explaining the way of God more accurately, Priscilla will not have contravened the commandment that a woman is not allowed to teach or rule over the man (1 Timothy 2:12).

There is a general remark to be made in connection with this. A man is generally sensitive when someone knows more than he does. He sometimes has to overcome something first to invite the other. It does not mean that this has been the case with Aquila; that cannot even be assumed, but it is something that servants should consider. For example, it may happen that an older brother with a lot of knowledge of Scripture finds it difficult to accept that a younger brother has even more knowledge of Scripture.

Apollos was taught in the way of the Lord. That had led him to place his life under the authority of the Lord. Now he hears about the way of God, which is the way of faith for the Christian as it can be known from Scripture. In Scripture we learn how God has acted with His people and His own throughout the entire history of salvation. It must have been a joy for Apollos to receive this teaching.

When Apollos has received a more accurate explanation of the way of God, he wants to go to Achaia where Corinth is. How did he get the idea to go to Corinth? Why not go to Athens or Philippi? It is plausible that he heard about Corinth from Aquila and Priscilla. They must have told him that there is a need there and that may have been the reason for Apollos to go there. In this way, workers are given all kinds of indications to go somewhere.

The brethren in Ephesus see in Apollos a gifted servant of God and encourage and recommend him in his service. The letter of recommendation he receives is not about receiving at the Table of the Lord for partaking of the Supper of the Lord, but about receiving as a servant of Christ (cf. 2 Corinthians 3:1; Romans 16:1).

A letter of recommendation is not bound to a local church, but to the fact that the senders are known in the place where a servant goes and that the senders there are known as believers whose spiritual judgment can be trusted. If such believers give a testimony concerning someone who is not known there, it gives confidence in the servant who comes. Writing and receiving a letter of recommendation is in both cases a privilege and an expression of fellowship. A personal testimony from the servant himself is not sufficient (Acts 9:26-28; 2 Corinthians 13:1).

With the letter of recommendation to the service with him, Apollos leaves Ephesus for Corinth. There he will water what Paul planted (1 Corinthians 3:6). He may continue and expand Paul’s work. The fact that his arrival in Corinth gives rise to division only makes the necessity of his service even more clear. There are people in Corinth who are particularly impressed by his oratorical talent and choose him as their leader, without him wanting it.

Luke mentions that he is of great help to the faithful. This is not due to his qualities, but to the grace of God. Also for him, it is true that he can do nothing without the Lord Jesus (John 15:5). Only grace makes us capable to help others. Every blessing we pass on comes from the Lord.

The service of Apollos focuses especially on the Jews who, time and time again, put Christians in trouble, by opposing the truth. Apollos unequivocally refutes all these attacks from the Scriptures, for he proves that Jesus is the Christ. He overthrows all the arguments of his opponents with the Scriptures. Demonstrating means to present something in a convincing, vivid way. The Word of God is the evidence.

Acts 21:37

The First Disciples in Ephesus

After the interlude on Apollos, Luke continues to describe the third missionary journey which Paul began in Acts 18:23. Apollos does his work in Corinth, separate from the apostle Paul, but completely in accordance with his teaching that he received through Aquila and Priscilla. While Apollos is in Corinth, and by grace is of great support to the believers (Acts 18:27), Paul fulfills his promise by going to Ephesus (Acts 18:21). He reaches Ephesus through “the upper country”, that is, through the Galatian region and Phrygia (Acts 18:23).

Perhaps the expression “upper country” already symbolically refers to the heavenly regions about which Paul writes in his letter to the Ephesians. The heavenly regions are the area where Christ is, where the Christian has his blessings (Ephesians 1:3) and where the Christian’s struggle takes place (Ephesians 6:12). The latter would fit well with the spiritual darkness in which Ephesus found itself. Ephesus was known for its occultism and magic. Paul comes here in a fortress of satan. In Acts 19:1-20 there is much talk about the Holy Spirit and about spirits and also about the Lord Jesus, the Conqueror of all evil powers.

Luke begins with the description of a remarkable event. Paul finds in Ephesus “some disciples”. In his contact with them it becomes clear to him that they are believers, but not Christians. Possibly they are followers of Apollos, before he was further taught.

To find out what their spiritual position is, Paul asks them some questions. The first question relates to the Holy Spirit. He asks if they received the Holy Spirit when they came to faith. It is not clear how Paul came to this question. He will certainly have told them about the Lord Jesus and everything that happened to Him. From their reactions to this he will have concluded that they could be lacking the indwelling of the Holy Spirit.

Their answer confirms that conclusion. These disciples are ignorant of the presence of the Holy Spirit on earth. Their answer is not about not believing in the Holy Spirit. They do. They know from the Scriptures that God would pour out His Spirit (Isaiah 44:3; Joel 2:28). They believe that the Holy Spirit has always been there, but they do not know that He has come to dwell on earth since the day of Pentecost as a result of the glorification of the Lord Jesus (John 7:39).

Because they have not received the Spirit, they are not Christians either (Romans 8:9). They have come to faith, but have not yet been sealed with the Holy Spirit. Someone receives the Holy Spirit when he has believed the gospel of his salvation (Ephesians 1:13). The gospel of salvation means that a person believes that Christ died for his sins according to the Scriptures and was buried and raised according to the Scriptures (1 Corinthians 15:3-4). This gospel of salvation has not yet been preached by these disciples and so they have not been able to believe it (Romans 10:14). They are in the condition of Old Testament believers, a condition we also encounter today in certain parts of professing Christianity.

Now that Paul knows that they have not received the Holy Spirit, he asks another question. This question is about baptism. He does not ask whether they have been baptized, but into what they have been baptized. From the answer they give to that question it is clear at what spiritual stage they are. They are as far as Apollos was when he came to Ephesus (Acts 18:25). They have heard the message as John the baptist preached and they have repented. Paul can connect to this. When it is clear to him where they have got stuck in their spiritual development, he makes the full gospel known to them, for that is what they lack. He tells them that “Jesus” is the One to Whom John referred and he can announce to them that He has come.

We see here the enormous difference between the faith in the Messiah Jesus according to the Old Testament presentation and the faith in Him as the Christ Who has come Who is now glorified. The difference is the accomplished work on Calvary and the outpouring of the Holy Spirit. These disciples have believed in John’s call to believe in Him Who came after him. That is what they have done, but that is where it ended. They have not received any further information about the rejection, death, resurrection and ascension of the Messiah and therefore not that He sent the Holy Spirit from heaven.

When they hear the full gospel from Paul, they accept the Lord Jesus as the Christ Who came, died, rose and was glorified. Then they are baptized to the Name of the Lord Jesus. Through this they are joined to a dead Christ. So they are baptized again. Yet this is not a ‘rebaptism’, because the baptism they undergo now is a completely different baptism. They are baptized in the Name of the Lord Jesus, that is to say, they are joined to the Lord Jesus, who is made Lord and Christ by God (Acts 2:36). By being baptized they express that they no longer want to live for themselves. They are baptized to His death and symbolically buried with Him in the water grave (Romans 6:3-4). From now on they acknowledge Him as Lord of their life, they want to follow Him and live according to His will.

After they are baptized, Paul lays his hands on them. He identifies himself with them by this gesture. He acknowledges them by this as fellow Christians. Then God puts His seal on them by giving them the Holy Spirit. So the Holy Spirit does not come upon them through the laying on of Paul’s hands, but follows after that. Neither is the laying on of hands with Peter and John the means by which the Holy Spirit came, but the proof of unity between Samaria and Jerusalem (Acts 8:14-17). This sign of unity expressed by the laying on of hands is confirmed by God by giving the Holy Spirit.

The course of events with the “about twelve men” is unique. The reason is the special intermediate position this small group held. Here, by apostolic authority, these believers who were still on an Old Testament basis had to be made New Testament Christians in the true sense of the word. The remarkable nature of this event is underscored by speaking in languages and prophesying as we saw on the day of Pentecost in Jerusalem (Acts 2:4; 17). The sign of speaking in languages underscores that it is about something entirely new that goes beyond the Old Testament and faith that is connected to that. This is at this same time the last mention of speaking in languages in this book of the Bible.

Acts 21:38

The First Disciples in Ephesus

After the interlude on Apollos, Luke continues to describe the third missionary journey which Paul began in Acts 18:23. Apollos does his work in Corinth, separate from the apostle Paul, but completely in accordance with his teaching that he received through Aquila and Priscilla. While Apollos is in Corinth, and by grace is of great support to the believers (Acts 18:27), Paul fulfills his promise by going to Ephesus (Acts 18:21). He reaches Ephesus through “the upper country”, that is, through the Galatian region and Phrygia (Acts 18:23).

Perhaps the expression “upper country” already symbolically refers to the heavenly regions about which Paul writes in his letter to the Ephesians. The heavenly regions are the area where Christ is, where the Christian has his blessings (Ephesians 1:3) and where the Christian’s struggle takes place (Ephesians 6:12). The latter would fit well with the spiritual darkness in which Ephesus found itself. Ephesus was known for its occultism and magic. Paul comes here in a fortress of satan. In Acts 19:1-20 there is much talk about the Holy Spirit and about spirits and also about the Lord Jesus, the Conqueror of all evil powers.

Luke begins with the description of a remarkable event. Paul finds in Ephesus “some disciples”. In his contact with them it becomes clear to him that they are believers, but not Christians. Possibly they are followers of Apollos, before he was further taught.

To find out what their spiritual position is, Paul asks them some questions. The first question relates to the Holy Spirit. He asks if they received the Holy Spirit when they came to faith. It is not clear how Paul came to this question. He will certainly have told them about the Lord Jesus and everything that happened to Him. From their reactions to this he will have concluded that they could be lacking the indwelling of the Holy Spirit.

Their answer confirms that conclusion. These disciples are ignorant of the presence of the Holy Spirit on earth. Their answer is not about not believing in the Holy Spirit. They do. They know from the Scriptures that God would pour out His Spirit (Isaiah 44:3; Joel 2:28). They believe that the Holy Spirit has always been there, but they do not know that He has come to dwell on earth since the day of Pentecost as a result of the glorification of the Lord Jesus (John 7:39).

Because they have not received the Spirit, they are not Christians either (Romans 8:9). They have come to faith, but have not yet been sealed with the Holy Spirit. Someone receives the Holy Spirit when he has believed the gospel of his salvation (Ephesians 1:13). The gospel of salvation means that a person believes that Christ died for his sins according to the Scriptures and was buried and raised according to the Scriptures (1 Corinthians 15:3-4). This gospel of salvation has not yet been preached by these disciples and so they have not been able to believe it (Romans 10:14). They are in the condition of Old Testament believers, a condition we also encounter today in certain parts of professing Christianity.

Now that Paul knows that they have not received the Holy Spirit, he asks another question. This question is about baptism. He does not ask whether they have been baptized, but into what they have been baptized. From the answer they give to that question it is clear at what spiritual stage they are. They are as far as Apollos was when he came to Ephesus (Acts 18:25). They have heard the message as John the baptist preached and they have repented. Paul can connect to this. When it is clear to him where they have got stuck in their spiritual development, he makes the full gospel known to them, for that is what they lack. He tells them that “Jesus” is the One to Whom John referred and he can announce to them that He has come.

We see here the enormous difference between the faith in the Messiah Jesus according to the Old Testament presentation and the faith in Him as the Christ Who has come Who is now glorified. The difference is the accomplished work on Calvary and the outpouring of the Holy Spirit. These disciples have believed in John’s call to believe in Him Who came after him. That is what they have done, but that is where it ended. They have not received any further information about the rejection, death, resurrection and ascension of the Messiah and therefore not that He sent the Holy Spirit from heaven.

When they hear the full gospel from Paul, they accept the Lord Jesus as the Christ Who came, died, rose and was glorified. Then they are baptized to the Name of the Lord Jesus. Through this they are joined to a dead Christ. So they are baptized again. Yet this is not a ‘rebaptism’, because the baptism they undergo now is a completely different baptism. They are baptized in the Name of the Lord Jesus, that is to say, they are joined to the Lord Jesus, who is made Lord and Christ by God (Acts 2:36). By being baptized they express that they no longer want to live for themselves. They are baptized to His death and symbolically buried with Him in the water grave (Romans 6:3-4). From now on they acknowledge Him as Lord of their life, they want to follow Him and live according to His will.

After they are baptized, Paul lays his hands on them. He identifies himself with them by this gesture. He acknowledges them by this as fellow Christians. Then God puts His seal on them by giving them the Holy Spirit. So the Holy Spirit does not come upon them through the laying on of Paul’s hands, but follows after that. Neither is the laying on of hands with Peter and John the means by which the Holy Spirit came, but the proof of unity between Samaria and Jerusalem (Acts 8:14-17). This sign of unity expressed by the laying on of hands is confirmed by God by giving the Holy Spirit.

The course of events with the “about twelve men” is unique. The reason is the special intermediate position this small group held. Here, by apostolic authority, these believers who were still on an Old Testament basis had to be made New Testament Christians in the true sense of the word. The remarkable nature of this event is underscored by speaking in languages and prophesying as we saw on the day of Pentecost in Jerusalem (Acts 2:4; 17). The sign of speaking in languages underscores that it is about something entirely new that goes beyond the Old Testament and faith that is connected to that. This is at this same time the last mention of speaking in languages in this book of the Bible.

Acts 21:39

The First Disciples in Ephesus

After the interlude on Apollos, Luke continues to describe the third missionary journey which Paul began in Acts 18:23. Apollos does his work in Corinth, separate from the apostle Paul, but completely in accordance with his teaching that he received through Aquila and Priscilla. While Apollos is in Corinth, and by grace is of great support to the believers (Acts 18:27), Paul fulfills his promise by going to Ephesus (Acts 18:21). He reaches Ephesus through “the upper country”, that is, through the Galatian region and Phrygia (Acts 18:23).

Perhaps the expression “upper country” already symbolically refers to the heavenly regions about which Paul writes in his letter to the Ephesians. The heavenly regions are the area where Christ is, where the Christian has his blessings (Ephesians 1:3) and where the Christian’s struggle takes place (Ephesians 6:12). The latter would fit well with the spiritual darkness in which Ephesus found itself. Ephesus was known for its occultism and magic. Paul comes here in a fortress of satan. In Acts 19:1-20 there is much talk about the Holy Spirit and about spirits and also about the Lord Jesus, the Conqueror of all evil powers.

Luke begins with the description of a remarkable event. Paul finds in Ephesus “some disciples”. In his contact with them it becomes clear to him that they are believers, but not Christians. Possibly they are followers of Apollos, before he was further taught.

To find out what their spiritual position is, Paul asks them some questions. The first question relates to the Holy Spirit. He asks if they received the Holy Spirit when they came to faith. It is not clear how Paul came to this question. He will certainly have told them about the Lord Jesus and everything that happened to Him. From their reactions to this he will have concluded that they could be lacking the indwelling of the Holy Spirit.

Their answer confirms that conclusion. These disciples are ignorant of the presence of the Holy Spirit on earth. Their answer is not about not believing in the Holy Spirit. They do. They know from the Scriptures that God would pour out His Spirit (Isaiah 44:3; Joel 2:28). They believe that the Holy Spirit has always been there, but they do not know that He has come to dwell on earth since the day of Pentecost as a result of the glorification of the Lord Jesus (John 7:39).

Because they have not received the Spirit, they are not Christians either (Romans 8:9). They have come to faith, but have not yet been sealed with the Holy Spirit. Someone receives the Holy Spirit when he has believed the gospel of his salvation (Ephesians 1:13). The gospel of salvation means that a person believes that Christ died for his sins according to the Scriptures and was buried and raised according to the Scriptures (1 Corinthians 15:3-4). This gospel of salvation has not yet been preached by these disciples and so they have not been able to believe it (Romans 10:14). They are in the condition of Old Testament believers, a condition we also encounter today in certain parts of professing Christianity.

Now that Paul knows that they have not received the Holy Spirit, he asks another question. This question is about baptism. He does not ask whether they have been baptized, but into what they have been baptized. From the answer they give to that question it is clear at what spiritual stage they are. They are as far as Apollos was when he came to Ephesus (Acts 18:25). They have heard the message as John the baptist preached and they have repented. Paul can connect to this. When it is clear to him where they have got stuck in their spiritual development, he makes the full gospel known to them, for that is what they lack. He tells them that “Jesus” is the One to Whom John referred and he can announce to them that He has come.

We see here the enormous difference between the faith in the Messiah Jesus according to the Old Testament presentation and the faith in Him as the Christ Who has come Who is now glorified. The difference is the accomplished work on Calvary and the outpouring of the Holy Spirit. These disciples have believed in John’s call to believe in Him Who came after him. That is what they have done, but that is where it ended. They have not received any further information about the rejection, death, resurrection and ascension of the Messiah and therefore not that He sent the Holy Spirit from heaven.

When they hear the full gospel from Paul, they accept the Lord Jesus as the Christ Who came, died, rose and was glorified. Then they are baptized to the Name of the Lord Jesus. Through this they are joined to a dead Christ. So they are baptized again. Yet this is not a ‘rebaptism’, because the baptism they undergo now is a completely different baptism. They are baptized in the Name of the Lord Jesus, that is to say, they are joined to the Lord Jesus, who is made Lord and Christ by God (Acts 2:36). By being baptized they express that they no longer want to live for themselves. They are baptized to His death and symbolically buried with Him in the water grave (Romans 6:3-4). From now on they acknowledge Him as Lord of their life, they want to follow Him and live according to His will.

After they are baptized, Paul lays his hands on them. He identifies himself with them by this gesture. He acknowledges them by this as fellow Christians. Then God puts His seal on them by giving them the Holy Spirit. So the Holy Spirit does not come upon them through the laying on of Paul’s hands, but follows after that. Neither is the laying on of hands with Peter and John the means by which the Holy Spirit came, but the proof of unity between Samaria and Jerusalem (Acts 8:14-17). This sign of unity expressed by the laying on of hands is confirmed by God by giving the Holy Spirit.

The course of events with the “about twelve men” is unique. The reason is the special intermediate position this small group held. Here, by apostolic authority, these believers who were still on an Old Testament basis had to be made New Testament Christians in the true sense of the word. The remarkable nature of this event is underscored by speaking in languages and prophesying as we saw on the day of Pentecost in Jerusalem (Acts 2:4; 17). The sign of speaking in languages underscores that it is about something entirely new that goes beyond the Old Testament and faith that is connected to that. This is at this same time the last mention of speaking in languages in this book of the Bible.

Acts 21:40

The First Disciples in Ephesus

After the interlude on Apollos, Luke continues to describe the third missionary journey which Paul began in Acts 18:23. Apollos does his work in Corinth, separate from the apostle Paul, but completely in accordance with his teaching that he received through Aquila and Priscilla. While Apollos is in Corinth, and by grace is of great support to the believers (Acts 18:27), Paul fulfills his promise by going to Ephesus (Acts 18:21). He reaches Ephesus through “the upper country”, that is, through the Galatian region and Phrygia (Acts 18:23).

Perhaps the expression “upper country” already symbolically refers to the heavenly regions about which Paul writes in his letter to the Ephesians. The heavenly regions are the area where Christ is, where the Christian has his blessings (Ephesians 1:3) and where the Christian’s struggle takes place (Ephesians 6:12). The latter would fit well with the spiritual darkness in which Ephesus found itself. Ephesus was known for its occultism and magic. Paul comes here in a fortress of satan. In Acts 19:1-20 there is much talk about the Holy Spirit and about spirits and also about the Lord Jesus, the Conqueror of all evil powers.

Luke begins with the description of a remarkable event. Paul finds in Ephesus “some disciples”. In his contact with them it becomes clear to him that they are believers, but not Christians. Possibly they are followers of Apollos, before he was further taught.

To find out what their spiritual position is, Paul asks them some questions. The first question relates to the Holy Spirit. He asks if they received the Holy Spirit when they came to faith. It is not clear how Paul came to this question. He will certainly have told them about the Lord Jesus and everything that happened to Him. From their reactions to this he will have concluded that they could be lacking the indwelling of the Holy Spirit.

Their answer confirms that conclusion. These disciples are ignorant of the presence of the Holy Spirit on earth. Their answer is not about not believing in the Holy Spirit. They do. They know from the Scriptures that God would pour out His Spirit (Isaiah 44:3; Joel 2:28). They believe that the Holy Spirit has always been there, but they do not know that He has come to dwell on earth since the day of Pentecost as a result of the glorification of the Lord Jesus (John 7:39).

Because they have not received the Spirit, they are not Christians either (Romans 8:9). They have come to faith, but have not yet been sealed with the Holy Spirit. Someone receives the Holy Spirit when he has believed the gospel of his salvation (Ephesians 1:13). The gospel of salvation means that a person believes that Christ died for his sins according to the Scriptures and was buried and raised according to the Scriptures (1 Corinthians 15:3-4). This gospel of salvation has not yet been preached by these disciples and so they have not been able to believe it (Romans 10:14). They are in the condition of Old Testament believers, a condition we also encounter today in certain parts of professing Christianity.

Now that Paul knows that they have not received the Holy Spirit, he asks another question. This question is about baptism. He does not ask whether they have been baptized, but into what they have been baptized. From the answer they give to that question it is clear at what spiritual stage they are. They are as far as Apollos was when he came to Ephesus (Acts 18:25). They have heard the message as John the baptist preached and they have repented. Paul can connect to this. When it is clear to him where they have got stuck in their spiritual development, he makes the full gospel known to them, for that is what they lack. He tells them that “Jesus” is the One to Whom John referred and he can announce to them that He has come.

We see here the enormous difference between the faith in the Messiah Jesus according to the Old Testament presentation and the faith in Him as the Christ Who has come Who is now glorified. The difference is the accomplished work on Calvary and the outpouring of the Holy Spirit. These disciples have believed in John’s call to believe in Him Who came after him. That is what they have done, but that is where it ended. They have not received any further information about the rejection, death, resurrection and ascension of the Messiah and therefore not that He sent the Holy Spirit from heaven.

When they hear the full gospel from Paul, they accept the Lord Jesus as the Christ Who came, died, rose and was glorified. Then they are baptized to the Name of the Lord Jesus. Through this they are joined to a dead Christ. So they are baptized again. Yet this is not a ‘rebaptism’, because the baptism they undergo now is a completely different baptism. They are baptized in the Name of the Lord Jesus, that is to say, they are joined to the Lord Jesus, who is made Lord and Christ by God (Acts 2:36). By being baptized they express that they no longer want to live for themselves. They are baptized to His death and symbolically buried with Him in the water grave (Romans 6:3-4). From now on they acknowledge Him as Lord of their life, they want to follow Him and live according to His will.

After they are baptized, Paul lays his hands on them. He identifies himself with them by this gesture. He acknowledges them by this as fellow Christians. Then God puts His seal on them by giving them the Holy Spirit. So the Holy Spirit does not come upon them through the laying on of Paul’s hands, but follows after that. Neither is the laying on of hands with Peter and John the means by which the Holy Spirit came, but the proof of unity between Samaria and Jerusalem (Acts 8:14-17). This sign of unity expressed by the laying on of hands is confirmed by God by giving the Holy Spirit.

The course of events with the “about twelve men” is unique. The reason is the special intermediate position this small group held. Here, by apostolic authority, these believers who were still on an Old Testament basis had to be made New Testament Christians in the true sense of the word. The remarkable nature of this event is underscored by speaking in languages and prophesying as we saw on the day of Pentecost in Jerusalem (Acts 2:4; 17). The sign of speaking in languages underscores that it is about something entirely new that goes beyond the Old Testament and faith that is connected to that. This is at this same time the last mention of speaking in languages in this book of the Bible.