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Acts Chapter 18 

Our group study notes

for  October 6, 2021





b. And he found a certain Jew named Aquila…with his wife Priscilla …and he came to them: It is implied, though not clearly stated, that Aquila and Priscilla were at this time Christians. But it is possible that Paul led them both to Jesus as they worked together as tentmakers (those who worked with leather).

i. This began one of the important friendships of the New Testament – Paul and Aquila and his wife Priscilla. Paul called them his fellow workers who had risked their own necks for my life (Romans 16:3-4).
ii. “Priscilla is a diminutive form of Prisca, which is one of the great families of Rome. She was probably related to this family in some way.” (Hughes) In half the mentions of this New Testament married couple, Priscilla’s name is written first – which is said to be unusual.

d. Because Claudius had commanded all the Jews to depart from Rome: The Roman historian Suetonius wrote that Claudius banished Jews from Rome because they were “indulging in constant riots at the instigation of Chrestus.” There have been many attempts to explain who Chrestus was, but a likely solution is that Suetonius referred to Jesus Christ, but writing some 70 years after the events, had the name somewhat mixed up.

It seems that the expulsion had to do with “dissension and disorder within the Jewish community of Rome resulting from the introduction of Christianity into one or more of the synagogues of the city.” (Bruce)
i. Chronology is often a tricky matter, but it seems that this expulsion of Jews from Rome occurred at about a.d. 49 AD.

a. And he reasoned in the synagogue every Sabbath: Paul was effective as he reasoned (discussed, debated) among the Jews and Greeks. The Greeks present in the synagogue were Gentiles interested in and sympathetic with Judaism.

i. Paul describes the character of his bold preaching in Corinth preaching in 1 Corinthians 2:1-16, where he declared, For I determined not to know anything among you except Jesus Christ and Him crucified.

a. But when they opposed him and blasphemed: The blasphemy must have been directed against Jesus, because Paul preached Jesus as the Messiah (testified to the Jews that Jesus is the Christ, Acts 18:5). This is an indirect declaration of the deity of Jesus, because someone can only really blaspheme God.

b. From now on I will go to the Gentiles: Paul strongly sensed his responsibility to preach to the Jews first (Romans 1:16), but when his message was rejected, he wasted no time in going to the Gentiles.
i. Paul fulfilled the spirit of what Jesus said in Matthew 7:6: Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. When people are determined to reject the gospel, we shouldn’t keep trying with them until the door is open again.

c. He shook his garments: Paul did this so that not a speck of dust from the synagogue would remain on his clothes, much less his sandals. This was a dramatic way of expressing his rejection of their rejection. Paul was certainly capable of dramatic and vivid demonstrations of his message.

d. Crispus, the ruler of the synagogue, believed on the Lord with all his household: This shows that Paul treated the Jews of Corinth with love and grace even after they rejected him and his message. He certainly did not forbid Jewish people from coming to Jesus; he merely switched the focus of his evangelism from the Jews to the Gentiles.
i. Crispus was one of the few in Corinth whom Paul personally baptized (1 Corinthians 1:14).

a. Do not be afraid: The implication behind this message was that Paul was afraid, fearing that here in Corinth his work would be cut short by either opposing Jews (as in Thessalonica and Berea) or by the highly-charged worldliness around him.   I BELIEVE WE MUST LEARN TO OVERCOME FEAR OF HOLDING UP CHRIST IN A WORLDLY SURROUNDING. (MY FIRST INTRO AT ST LUCIE STREET)

b. But speak, and do not keep silent: The solution to Paul’s fear was for him to obey Jesus’ command to not be afraid; and to speak and not keep silent, that is, to keep getting the Word of God out. AN IMPORTANT PRAYER AGAINST FEAR OF MEN AND TO WALK IN THE SPIRIT.

d. For I have many people in this city: This additional promise was a constant assurance to Paul, who must have often had doubts about the survival and health of the Corinthian church.

e. And he continued there a year and six months: Paul was in Corinth a year and a half, which seems to be longer than in any other city where he founded a church. His ministry at Corinth is described simply: teaching the word of God among them.

i. The duration of Paul’s stay in Corinth shows where his heart was in ministry. He was no “in and out” evangelist, but a man committed to making disciples.

b. When Paul was about to open his mouth: Before Paul could defend himself, Gallio did it for him.

c. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat: FRUSTRATION?  Gallio looked the other way when angry Gentiles beat Sosthenes, the leader of the synagogue. Probably, both the crowd and Gallio himself were more against the Jews than they were for Paul.

i. “It was his duty to let this good man alone, but it was not his duty to allow the Gentiles, on the other hand, to begin beating the Jews.” (Spurgeon)

ii. Apparently, when Crispus trusted in Jesus, he was replaced as ruler of the synagogue (Acts 18:8) by Sosthenes – who later himself seems to have become a Christian (1 Corinthians 1:1).

B. The end of Paul’s second missionary journey.
1. (Act 18:18) Paul leaves the city of Corinth with Aquila and Priscilla.
So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow.

c. He had his hair cut off at Cenchrea, for he had taken a vow: The vow was almost certainly the vow of a Nazirite (Numbers 6). Usually this vow was taken for a certain period of time and when completed, the hair (which had been allowed to freely grow) was cut off and offered to the Lord at a special ceremony at the temple in Jerusalem.

i. The purpose of the vow of a Nazirite was to express a unique consecration to God, promising to abstain from all products from the grapevine, to not cut one’s hair, and to never come near a dead body.
ii. Paul’s performance of this vow shows that Jewish opposition to his preaching had not made him anti-Jewish. He never forgot that he was Jewish, His Messiah was Jewish, that Christianity is Jewish, and that Old Testament forms and rituals might still be used to good purpose.

 Apparently, though Paul was adamant that Jewish ceremonies and rituals must not be required of Gentiles, he saw nothing wrong with Jewish believers who wished to observe such ceremonies, presumably if their fulfillment in Jesus was also recognized.

iii. William Barclay suggests that Paul’s motive was gratitude. “No doubt Paul was thinking of all God’s goodness to him in Corinth and took this vow to show his gratitude.” But the purpose of a Nazirite vow seems to be more of consecration than thanksgiving. Perhaps the intense worldliness of Corinth made Paul want to express his dedication and separation unto the Lord more than ever.

iv. By tradition, a Nazirite vow could only be fulfilled in Judea. Paul began this vow at Cenchrea, not in Judea. Paul’s adoption of the vow out of the bounds dictated by Jewish tradition could indicate a desire to practice a more purely Biblical observance of Jewish rituals.

If the call of the Nazirite existed before the Exodus event, it is defined, regulated, and expanded as part of the Law of the Sinai Covenant, allowing one who is not a hereditary member of the ministerial priesthood through the line of Aaron to offer special service to Yahweh.  The vow of a Nazirite could be a special service performed for a certain length of time or the vow could tie the Nazirite to a lifetime of service.  According to the requirements of a Nazirite in Numbers 6:1-21 for the period of time of the vow the man or woman Nazirite must fulfill certain sanctified conditions.

2. (Act 18:19-21) Paul in the city of Ephesus.
And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” And he sailed from Ephesus.
a. And he came to Ephesus: Paul wanted to preach in Ephesus some two years earlier, but was prevented by the Holy Spirit (Acts 16:6). Now, the Holy Spirit gave him the liberty to preach in this important city, and great results were seen.

i. God has a special timing for everything in our lives. If Paul could have discerned it, the Holy Spirit was really saying, “wait” when he wanted to go to Ephesus, instead of “no.” Sometimes God says, “wait” and He always knows what He’s doing when He says it.

b. And left them there: Aquila and Priscilla stayed at Ephesus, seemingly at Paul’s request. Something good started at Ephesus, and Paul wanted the work to continue with his trusted friends.
c. They asked him to stay a longer time with them, he did not consent, but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem”: Paul could not stay long in Ephesus, wanting to present the offering of his Nazirite vow in Jerusalem at an upcoming feast.

3. (Act 18:22) Landing at Caesarea, and going through Jerusalem, Paul returns to his home church at Antioch of Syria, concluding his second missionary journey.
And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch.

a. Gone up and greeted the church: When it says that Paul had gone up and greeted the church, it means he went up to Jerusalem and fulfilled his Nazirite vow in the temple.

b. He went down to Antioch: Leaving Jerusalem, Paul returned to his home church in Syrian Antioch. They must have been pleased to have Paul return and tell of all his work over the previous three years or so.
C. Paul’s third missionary journey begins in the regions of Galatia, Phyrgia, and the city of Ephesus.

1. (Act 18:23) In the regions of Galatia and Phyrgia.
After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

a. After he had spent some time there: We don’t know exactly how much time Paul spent back at his home congregation in Syrian Antioch. Luke wrote the account to give the sense of an immediate move on to Paul’s next missionary journey.

b. Went over the region of Galatia and Phrygia in order: Since Paul’s first focus on this trip was strengthening all the disciples, he went back to the churches already founded on previous missionary works. This would include congregations in Tarsus, Derbe, Lystra, Iconium, and Pisidian Antioch.

c. Strengthening all the disciples: Paul’s passion for building disciples, not merely making converts, was again evident. This work was important to Paul.
i. If Paul were to visit one of our modern congregations, he would want to know: “How strong of a disciple are you? What can I do to strengthen your walk with Jesus Christ?” He would remind us all that it isn’t enough to make a strong beginning with Jesus, but we must be always grow in strength.  AND HE TALKED A LOT ABOUT FINISHING THE RACE.

· Apollos was fervent in spirit. Literally this means, “to boil in the spirit” with the idea of “bubbling over with enthusiasm.” (Williams)
· Apollos spoke and taught accurately the things of the Lord.
i. It seems Apollos (like many in his day) was a missionary called by God alone, because we have no indication that he was sent or commissioned by any specific congregation or apostle. He simply came to Ephesus.

 THIS IS OFTEN DISPUTED BY SOME WHO BELIEVE THAT A MINISTER MUST BE SENT FROM AN ESTABLISHED CHURCH OR BODY OF BELIEVERS.  I THINK THIS ACCOUNT IS EVIDENCE THAT IN THE EARLY CHURCH THIS WAS NOT SO.

b. Though he knew only the baptism of John: We see again that the reputation and work of John the Baptist was widely known throughout the Jews of the Roman Empire, reaching here as far as Alexandria.    IN NORTH AFRICA.

IT IS IMPORTANT TO NOTICE THIS:  THAT Because Apollos knew of the work of John the Baptist, it is likely that he preached that the Messiah had come and we must repent and respond to Jesus, but he probably had little knowledge of the full person and work of Jesus Christ who promised us the Holy Spirit to empower us.

AND WHEN WE LOOK AT ACTS 19 WE SEE THAT THERE WERE OTHERS WHO SPRUNG UP KNOWING ONLY THE BAPTISM OF JOHN.  BUT AS THEY COUNSELED APOLLOS IN THE WAY MORE FULLY AND PERFECTLY, WE SEE IN ACTS 19 THAT PAUL LAID HANDS ON THEM AND PRAYED FOR THE CHRISTIANS TO RECEIVE THE FULLNESS OF THE HOLY SPIRIT.  AND WE LEARN OF THE HOLY SPIRIT IN SCRIPURE ALTHOUGH MANY BELIEVE THE HOLY SPIRIT CEASED.  THIS DOCTRINE IS PREVALENT AND IS CALLED  cessationists.
(Lets look to see what Paul actually did in Acts 19)

Acts 19:1  And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.

4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

5 When they heard this, they were baptized in the name of the Lord Jesus.

6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

7 And all the men were about twelve.

HAS GOD STOPPED THE GIFTS?  I want to teach various doctrines to bring light to this important topic.

In short, the question of whether the gifts of the Holy Spirit have ceased, we would have to say, no, the gifts have not ceased in this day and age, but some gifts are not as prominent in the church today as they were in the first century church.

Some believe that all gifts have ceased, while others say they have not. Those who believe the gifts of the Spirit have ceased are called cessationists, and their doctrine is cessationism, which means that the spiritual gifts such as speaking in tongues, prophecy, and healing have ceased with the end of the apostolic age.

Some would argue that these gifts and the miracles accompanying the gifts were only for the first century church, and that the miracles were designed to prove that God was working with the new body of believers, the church. Scriptural evidence of this is somewhat thin, and some believe, including me, that there's none.  The one used by cessationists is in
1 Cor 13:1:  Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

6 Rejoiceth not in iniquity, but rejoiceth in the truth;

7 Beareth all things, believeth all things, hopeth all things, endureth all things.

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.

  Either way, we know the power is centered on Jesus Christ and in knowing Him,and "the knowing" the word epignosis is used  as we see in 2 Peter1:5 where some of this is expressed.

I believe God was validating His presence in the church by these gifts, and that these miracles through the gifts authenticate that this is of God and not man.  The miracles served as a powerful testimony of the church to unbelievers.

We must remember that during the early church, there was no New Testament, so God used miracles to establish the church as being from God and as being of God, but God has not changed, therefore, I believe that He is still working through His saints in various ways, using various miracles as a means to reach those who might not otherwise believe.

The Holy Spirit continually testifies that the true and faithful Church is not a dead church, but the living power of Jesus Christ in the world today.  The Lord is alive and active in answering prayer for His children to be healed or blessed and gifted, so are cessationists correct? Did these gifts, for the most part, cease after the apostles were gone?

GETTING BACK TO APOLLOS:
So he began to speak boldly in the synagogue:  He didn’t know much about Jesus, but what he did know genuinely excited him.
i. “What is mentioned here is ‘fervor,’ and this means not merely skill on his part but conviction based on something deeply embedded in his heart.”

 Because of Apollos skill in refuting the beliefs of the Jews including the worship of angels, some scholars consider him the type of person who could have wrote the letter to the Hebrews.