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A.T. Robertson · Citado em PreceptAustin
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Robertson - NT Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief."...Paul worked for his support elsewhere, already in Thessalonica (1 Th 2:9; 2 Th 3:8) Jack Arnold - Paul was a tent-maker by trade. Often on his pioneer missionary journeys he had to support himself because there was no organized mission's program for supporting missionaries. He sometimes worked in order not to be a burden or a stumbling block to those to whom he ministered, even though he had the right to be supported. All through the Roman Empire were itinerant religious teachers and philosophers who earned their livings by the free giving of the people. If the people would pay, they would teach and philosophize. Paul did not want to give these Corinthians the idea that he was preaching the gospel of Christ for their money, so he worked with his hands to support himself. This, however, gave him a natural foothold into his community to preach the gospel where the people were. Paul was a converted rabbi, and every male child in Israel was to learn some trade in order to support himself. Jewish people thought themselves thieves if they did not teach a trade to their sons. According to Jewish law, no scribe or rabbi could receive money for teaching. Rabbis were ordinarily men who worked for a living and taught the Scriptures on the side. This background, of course, prepared Paul well to be a pioneer missionary. (Sermon) Gilbrant on tent-makers - This term appears in the New Testament only in Acts 18:3. It describes the trade of Paul, Aquila, and Priscilla. Here it is usually translated as “tentmaker.” Some believe, however, that tentmaking was too menial a profession for a young Jewish scholar like Paul, because tents were often woven from a coarse fabric made of goat’s hair (cillicium) (Michaelis, “skēnē,” Kittel, 7:368). Therefore, some think that they were more probably leather workers. Others believe that many tents were in fact made of leather at that time which afforded Paul the leather worker the title of tentmaker as well (see Harris, “Tent,” Colin Brown, 3:812). As such, Paul maintained a marketable trade which helped support his God-given calling to take the gospel to both the Jews and the Gentiles. (Complete Biblical Library Greek-English Dictionary)
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Robertson writes "The coming of Silas and Timothy with the gifts from Macedonia (1 Th 3:6; 2 Cor. 11:9; Phil. 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2 Cor. 5:14+. He was now also assisted by Silas and Timothy (2 Cor. 1:19 = "For the Son of God, Christ Jesus, who was preached among you by us–by me and Silvanus and Timothy–was not yes and no, but is yes in Him.")." Began devoting...completely (4912)(sunecho/synecho from sun = with + echo = hold) literally means hold together, press together (crowd in Lk 8:45). Sunecho means to be held or gripped by difficult circumstances (Mt 4:24, fever - Lk 4:38, Acts 28:8, fear - Lk 8:37). Figuratively sunecho means that Paul was constrained, compelled, held fast, pressed or occupied with proclaiming the truth about Jesus. Paul's attention was "occupied intensely" with this objective. Paul uses sunecho in a similar sense in 2 Cor 5:14+ writing that "the love of Christ controls (sunecho - present tense = a continual driving force in his life) us, having concluded this, that one died for all, therefore all died." Robertson says "Paul held himself together or completely to the preaching." Merida adds that sunecho in this context "carries the idea of being “absorbed” or “engrossed” in a work." (Ibid) The Word (3056) (logos) with the definitive article in the Greek, "the specific logos," in context surely the Word of the Cross, the Word of the Gospel. Solemnly testifying to the Jews that Jesus was the Christ - Paul was bearing witness that Jesus of Nazareth was "the Christ" the definite article signifying He was the specific One, in fact the One for Whom the Jews had been looking and waiting, the Messiah in the flesh. As an aside this passage is further support that Paul was a Spirit filled man (Eph 5:18+), because the goal of the Spirit is to glorify the Son (Jn 16:14), just as Paul was seeking to do! The idea of Paul taking a solemn approach signifies his firm belief in the validity of his teaching, along with an earnestness, seriousness and sincerity. Paul knew that souls of men were being weighed in the balance as he spoke, and he took this as a serious, solemn matter, as we all should when we have the opportunity to share the Gospel. That does not mean we are to glum and humorless, but simply that we need to recognize that as we speak the Gospel, we are speaking truth which will determine that individual's eternal destiny depending on whether they receive it or reject it. This same word was used by Spirit filled Peter on Pentecost Luke recording that " with many other words he solemnly testified and kept on exhorting them, saying, “Be saved (sozo in the aorist imperative = This is urgent! Just do it! Don't delay! Don't procrastinate! cf 2 Cor 6:2) from this perverse generation!” (Acts 2:40+) Solemnly testifying (present tense)(1263)(diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to thoroughly bear witness (give a thorough testimony). Paul was testifying continually (present tense) with a sense of earnestness and authority regarding the importance of hearing and heeding the Gospel. Gary Hill points out that diamarturomai always occurs in the middle voice which emphasizes "witnessing done with a high level of self-involvement, i.e. with strong personal interest motivating it." (The Discovery Bible). To get a sense of the solemn nature of the verb diamarturomai look at the other uses below. Notice the first use is a request by the rich man who is in Hades and knows what it is like and he now desires to go warn his brothers. You cannot get much more solemn then that! Luke 16:28 for I have five brothers–in order that he may warn them, so that they will not also come to this place of torment.’ Acts 2:40 ( And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” Acts 8:25 So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans. Acts 10:42 “And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. Acts 20:21 solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. Acts 20:23 except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. 24 “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. Acts 23:11 But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.” Acts 28:23;) When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. Merida - In addition to delivering financial support, Silas and Timothy probably also brought an encouraging report regarding the Thessalonians (read 1 Th 3:6-7+, cf 1 Th 1:8-9+). Thus, the fellowship of Silas and Timothy, the news of the Thessalonians, and the generous gifts of the Macedonians strengthened the apostle (Read Php 4:15-16, 2 Cor 11:9). (SEE Exalting Jesus in Acts) Barton - HOW TO ENCOURAGE YOUR PASTOR - Silas and Timothy provided a major boost to Paul’s sagging spiritual state (18:5). Their mere presence was a great encouragement. The financial gift they brought was a major vote of confidence. Their report of Macedonian believers growing, serving, and persevering warmed his pastoral heart. Contrary to the wide misconception, pastors don’t just have to work “one morning a week.” They carry a heavy emotional and spiritual burden. If you, as a church member, are faithful—to grow, to attend, to give, to express appreciation—you can help your church leaders be more fruitful. (Acts - Page 312) Acts 18:6 But when they resisted and blasphemed, he shook out his garments and said to them, "Your blood be on your own heads! I am clean. From now on I will go to the Gentiles. KJV Acts 18:6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. when they resisted and blasphemed Acts 13:45; 19:9; 26:11; Luke 22:65; 1 Th 2:14-16; 2 Timothy 2:25; James 2:6,7; 1 Peter 4:4,14 he shook out his garments Acts 13:51; Nehemiah 5:13; Mt 10:14; Luke 9:5; 10:10,11 Your blood be on your own heads Acts 20:26,27; Leviticus 20:9,11,12; 2 Samuel 1:16; Ezek 3:18,19; 18:13; 33:4,8,9; 1 Timothy 5:22 From now on I will go to the Gentiles Acts 13:46,47; 19:9,10; 26:20; 28:28; Mt 8:11; 21:43; 22:10; Ro 3:29; Ro 9:25,26,30-33; 10:12,13; 11:11-15 Acts 18 Resources - Multiple Sermons and Commentaries JEWISH RESISTANCE LEADS TO PAULINE REBUKE In English rebuke means to express sharp disapproval or criticism of (someone) because of their behavior or actions. As discussed below Paul's "rebuke" was not just verbal but visual! His intent could hardly be missed! The enemy gets angry when we invade his territory and liberate his slaves. -- Warren Wiersbe But when - Strong term of contrast combined with a time phrase. They resisted and blasphemed - These Jews (and apparently the Greeks with them) were like the Jews in Acts 13:45+ who saw "the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming." Both of their reactions (resisted and blasphemed) are in the present tense describing this as their continual attitude/action. It was not just a momentary resistance to the Gospel but a continual one! As discussed below antitasso is a strong word in Greek and is used in military parlance to describe drawing up in battle array for mortal conflict, surely a picture of the intense spiritual warfare and the "flaming missiles" being directed at Paul by these emissaries (rejecting Jews) of the Evil One (cf Jesus' description in Jn 8:44 and their actions Jn 8:59). Place yourself in Paul's sandals and imagine these fanatical Jews arranging themselves in battle array against you! Once again we know it was not Paul's strength which enabled him to stand firm but the grace of God (cf Ro 5:2+) ministered by the Spirit of grace (Heb 10:29+). Resisted (opposed, "they arraying themselves in opposition")(498)(antitasso from anti = against + tasso = order, set) means to set an army in array against, to arrange in battle array face to face with. The idea is to resist, to oppose, to be hostile toward. It means to oppose someone, involving a psychological attitude and also corresponding behavior. It means to "to be an enemy of" or "to resist with assembled forces." Antitasso was a military term found in the papyri meaning "to range in battle against" and pictured an army arrayed against the enemy forces. Here we see the Jews like a hostile army arrayed against Paul! The irony of antitasso is that it describes God's attitude toward the proud, which would be an apt description of these very men who opposed the Gospel proclaimed by Paul (see James 4:6+). (Only 4 uses in the NT - Acts 18:6; Jas. 4:6; Jas. 5:6; 1 Pet. 5:5 - command to resist our Adversary - only possible as we depend on the Holy Spirit to obey) Robertson - Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). Blasphemed (987)(blasphemeo from bláptō = to hurt, injure + phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, speak evil of, to rail at (revile, scold in harsh, insolent, or abusive language). As Jack Andrews says "Obviously, these Jews in the synagogue would not speak against Jehovah—Yahweh God! But when they spoke against Jesus they were speaking against Jehovah. When they blasphemed Jesus they blasphemed God....Sometimes we need to show our disgust with the apathy and rebellion against God’s word. We need to be clear in our response. Paul was clear in his response." (Ibid) He shook out his garments - This was Oriental mode of expressing one's determination to be clear of all that belonged to another (even the dust of the land), so that nothing pertaining to them would cling to him! Paul's sermon in Acts 13:16-41+ in the synagogue at Pisidian Antioch elicited a similar reaction (alluded to earlier - Acts 13:45+) and so there was a similar response from Paul and Barnabas who "shook off the dust of their feet in protest against them and went to Iconium." (Acts 13:51+) What Paul was saying by carrying out these apparently well-known gestures (shaking dust or shaking garments) was like using our modern phrase “I wash my hands of it," and was in effect a symbolic way of saying he had done all that can be done and therefore he had no further responsibility for their rejection of the Gospel (saying "I am clean.") Lenski on shook out his garments - The act of shaking the garments is symbolic in the same way as shaking off the dust of the feet, with this difference that the one takes place indoors while the other is performed on the street. Both are often misunderstood. Ramsay, for instance, writes, "undoubtedly a very exasperating gesture," others, "a sign of contempt," etc. The act denotes that the dust is left behind and not taken along and thus remains as a witness that the gospel messengers had come and duly delivered their message but had not been received in faith. That dust would testify to the Judge, and none of the guilty would be able to deny its testimony. See Acts 13:51. (The Interpretation of the Acts of the Apostles 15-28 - Page 748) Shook out (1621)(ektinasso from ek = from, and tinássō = to shake) means to shake from or off, as the dust of one's feet (Mt. 10:14; Acts 13:51, Mk 6:11) or dust from garments as in this present passage. Used only 4x - Mt. 10:14; Mk. 6:11; Acts 13:51; Acts 18:6. Robertson adds "Vivid and dramatic picture here like that in Neh. 5:13, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred." Lenski on Your blood be on your own heads - These are not a curse or an imprecation but a disclaimer of guilt on Paul's part. Since they reject Jesus as the Christ, damnation must follow. Whose is the fault? It is that of these Jews alone. To speak of blood coming upon one's head is to say that the guilt for shedding someone's blood rests upon the murderer and cries to God for punishment. Here the blood of these Jews who are destroying themselves rests upon their own heads, they are like men committing spiritual suicide. (The Interpretation of the Acts of the Apostles 15-28 - Page 748) Robertson on Your blood be on your own heads - Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in Acts 20:26+. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Mt 27:25). Cf. Mt 23:35. Jack Andrews - It was an outward display of disgust and displeasure with the stubbornness and rebellion of the Jews. John
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Robertson adds that from now on I will go to the Gentiles was a "Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews." Alexander
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Robertson on Crispus - Though a Jew and ruler of the synagogue (cf. Acts 13:15), he had a Latin name. Paul baptized him (1 Cor. 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1 Cor. 1:14-17) Leader of the synagogue (752) (archisunagogos from archi - denotes rank or degree + sunagoge - synagogue) was president or ruler of the synagogue, a lay person whose duty it was to take care of the physical arrangements for the worship services.
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Robertson says the idea is that labor is an annoyance, bad, evil; Noun poneria derived from poneros) means evil including malignant character, pernicious, that which is morally or socially worthless, base, bad, degenerate. Crime (4467)(rhadiourgema from rhadiourgéō = to be ready to commit wickedness; Rhadios = easy + ergon = work - one who does a thing with ease, "a slick citizen") means a thoughtless, reckless action, prank, regarded as a serious offense against law. Zodhiates adds "The suffix –ma indicates the result of the action. Literally that which is done easily, without consideration for ethics or propriety, hence a plot, scheme, act of intrigue and deceit." (Ibid) It would be reasonable for me to put up with you - Had there been any genuine judicial merit to the accusations of the Jews, Gallio would have let them continue their tirade. He was at his limit and was not going to put up with them any longer. BDAG says that Gallio actually was using a legal technical term (kata logon an anechomen homon) meaning something like "I would have been justified in accepting your complaint." Put up with (430)(anechomai from aná = in, up + echomai, the middle voice of echo = to have, to hold) means literally to hold one’s self up upright and by extension to be firm against a person or thing. Thus the idea was to put up with, bear with, forbear or to be patient with. The picture in the present context is of Gallio enduring discomfort of the Jewish accusations and doing so with tolerance. Jack Andrews illustration - In St. Louis in 1984 a unemployed cleaning lady noticed a few bees buzzing around the attic of her home. Since there were only a few she made no real effort to deal with them. Over the summer the bees continued to fly in and out the attic vent while the woman remained unconcerned, unaware of the growing city of bees. The whole attic became a hive, and the ceiling of the second floor bedroom finally caved in under the weight of hundreds of pounds of honey and thousands of angry bees. While the woman escaped serious injury, she was unable to repair the damage of her accumulated neglect. If Gallio died in his sins and went to hell there is no way to get back the opportunity he had that day to hear the gospel and be saved, but he did not want to be a judge of such matters! (Jack Andrews Expository Studies – Understanding Acts) Acts 18:15 but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters. KJV Acts 18:15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. if there are questions about Acts 23:29; 25:11,19; 26:3; 1 Ti 1:4; 6:4; 2 Ti 2:23; Titus 3:9 look after it yourselves Mt 27:4,24 I am unwilling to be a judge of these matters Acts 24:6-8; John 18:31 Acts 18 Resources - Multiple Sermons and Commentaries But if there are questions about words and names and your own law - Using the introduction "but if" Gallio seems not to have recognized, that this is exactly what their dispute was about. Assuming that by Your own law Gallio was alluding to the Mosaic law, the Jews had angry questions to Paul's assertion that one could never be made righteous by keeping the Law but by believing in the Messiah Who kept the Law and fulfilled all of the OT types and shadows of the Jewish rituals and feasts, thus making the law obsolete (Heb 8:13), an assertion by Paul that infuriated the Jews! Unbeknownst to Gallio he made an interesting wordplay with his statement questions about words. Why so? Because the Greek word for words is logos the very word John used to describe Jesus, writing "In the beginning was the Logos" (Jn 1:1) and that same Logos became flesh (Jn 1:14). Indeed their angry reaction toward Paul was over the identity of The Word, Jesus Christ, for Paul claimed the Logos was the Messiah Who died on the Cross to pay for sins of men.
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Robertson on came - Came down, as usual in speaking of coming to land (Acts 16:1).
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Robertson says "Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God's hands." Robertson - The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem." This addition by D and other documents may have been due to a desire to give a reason for the language in Acts 18:22 about "going up" to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (Acts 20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did. I will return (344)(anakampto from aná = back again + kámpto = bend) means literally to bend back or turn back and so to return. The idea in this passage is that Paul would "bend back" his course to Ephesus. He set sail from Ephesus - From Ephesus he sailed to Caesarea Maritima (see map above) Set sail (put out to sea) (321)(anago from ana = again, away + ago = to lead) literally speaks of movement from a lower to a higher point (Lk 4:5 = Satan "led Him up and showed Him all the kingdoms of the world in a moment of time.", Mt 17:1 = "led them up on a high mountain", Lk 2:22 = "they brought Him up to Jerusalem to present Him to the Lord," , Mt 4:1 "Jesus was led up by the Spirit"). In the present context in the passive voice the meaning of anago was a nautical technical term meaning to put out to sea (Lk 8:22; Acts 13:13; 16:11; 18:21; 20:3, 13; 21:1, 2; 27:2, 4, 12, 21; 28:10, 11). Acts 18:22 When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. KJV Acts 18:22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch. NLT Acts 18:22 The next stop was at the port of Caesarea. From there he went up and visited the church at Jerusalem and then went back to Antioch. Caesarea Acts 8:40; 10:1,24; 11:11; 18:22; 23:23 gone Acts 25:1,9 Jerusalem the church Acts 18:21; 11:22; 15:4; 21:17-19 went down to Antioch Acts 11:19-27; 13:1; 14:26; 15:23,30,35 Acts 18 Resources - Multiple Sermons and Commentaries EPHESUS TO CAESAREA MARITIMA When he had landed at Caesarea - This was Caesarea by the Sea which in that day was the port of call for travelers going to Jerusalem. The distance from Corinth to Jerusalem was about 800+ miles (from Ephesus to Jerusalem it was about 500 miles). He had landed (2718) (katerchomai from kata = down + erchomai = to come) literally means to come or go down as from a higher to a lower place come or go down, descend (Lk 4.31). In the present context katerchomai is a nautical technical term for ships and those who sailed in them to ‘come down from the high seas’ or arrive into harbor (cf Acts 21.3 = "landed at Tyre", Acts 27:5 "landed at Myra in Lycia"). He went up (see map above) and greeted the church (ekklesia) - NLT paraphrase interprets it as "he went up and visited the church at Jerusalem." While the text does not specifically state it, from the context it is clear that Paul went up (always the direction when "ascended" the hill into Jerusalem - see "came up" = Acts 11:2, "on our way up to Jerusalem" = Acts 21:15) to the church in Jerusalem. Jerusalem is located on Mount Zion, which is 2510 feet above sea level (see picture). Toussaint comments that "Going up" and "going down" are almost technical terms that refer to going to and leaving Jerusalem's higher elevation." (See The Bible Knowledge Commentary Acts and Epistles - Page 18) Greeted (782)(aspazomai from a + spao = draw out as a sword, pull, breathe) means to enfold in arms, to welcome, to embrace. To salute one (not in a military sense), greet, bid, wish well to. In classical literature aspazomai can also be used of physical expressions of welcome, such as “embrace” and “kiss.” Aspazomai in Acts - Acts 18:22; Acts 20:1; Acts 21:7; Acts 21:19; Acts 25:13; NET Note agrees adding that "The words "at Jerusalem" are not in the Greek text, but are implied by the participle (anabas). The expression "go up" refers almost exclusively to the direction of Jerusalem, while the corresponding "go down" ( katebe) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem." And went down to Antioch - The journey to Antioch is about 308 miles from Jerusalem. Antioch on the Orontes - see city map. (see also Orontes River and map). Went down reflects the phrase used when one left Jerusalem which was relatively elevated (cf Acts 8:5, Acts 25:1, 6) . Paul was returning to his home church, the church that had sent him on his first two missionary journeys. Paul has now gone "full circle" on the Second Missionary Journey, for this is the home church from which he and Silas were sent out Luke recording that "After some days Paul said to Barnabas, “Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are.”(Acts 15:36+) William Barclay makes an interesting point noting that "We may see very clearly here how much we do not know about Paul. Acts 18:23-19:1 describe a journey of no less than 1,500 miles and it is dismissed with barely a reference. There are untold tales of heroism of Paul which we will never know" (Acts 18 Commentary) What a fascinating comment but I would add that indeed we may in fact one day know when we can speak with Paul in Heaven (if the Lord wills us to know - certainly there is a suggestion that He does in 1 Cor 13:12+ Paul writing "For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known." Went down (2597)(katabaino from kata = down + baino = go, step) literally means to step down and so to move down or descend. Come down, go down, climb down (Mt 8:1; Mk 1:10; 9:9; 15:30, 32; Lk 19:5f; Acts 25:7; Jn 2:12; 4:47, 49, 51; Ro 10:7; Eph 4:10; James 1:17; Rev 12:12). Get out Mt 14:29. Fall 7:25, 27. Fig. be brought down Mt 11:23. The opposite of katabaino is anabaino to ascend, come up and both are used in Mt 3:16 when "Jesus came up immediately from the water" and "the Spirit of God descending (coming down) as a dove and lighting on Him." Friberg - (1) literally; (a) of persons come down, go down, climb down, descend (Mt 27.40); from a boat get out, disembark ( Mt 14.29); (b) of things come down (Acts 10.11); of a storm come down, descend on (Lk 8.23); of a fire fall down, come down (Lk 9.54); of a road lead down, go down (Acts 8.26); (2) figuratively, of a ruinous downfall fall; passive be brought down ( Mt 11.23) Gilbrant - The primary thrust of katabainō is directional and generally depends on the perspective of the writer or of the action described, hence either “go down” or “come down.” It is used by classical authors as early as in the writings of Homer (ca. Eighth Century B.C.). In classical Greek there are many uses of katabainō. It can mean to come down from upstairs, dismount a horse, to go from the inland parts of the sea, to fall in value, etc. (cf. Bauer; Moulton-Milligan). In the Septuagint katabainō occurs nearly 300 times, mostly denoting motion “downward from” or “down to” a certain place, e.g., Jerusalem. The place from which or to which one descends is understood either geographically or spatially, as in Numbers 16:30 and Psalm 55:15 (LXX 54:15). Likewise, natural phenomena such as rain, hail, or storms “come down” from heaven (e.g., Isaiah 55:10). Hence katabainō is equivalent to the Hebrew word yāradh. New Testament usage of katabainō continues the meanings found in classical and Septuagintal literature (e.g., Luke 8:23; Acts 8:26). But the verb also clearly has spiritual and eschatological dimensions. Thus the Holy Spirit “comes down” upon Jesus at His baptism (Matthew 3:16; John 1:32), and every good and perfect gift “cometh down from the Father of lights” (James 1:17). Jesus “came down from heaven” to do the will of His Father who sent Him (John 6:38). The eschatological significance of katabainō is found primarily in Revelation where it signals the devil’s ultimate destiny (12:12) and the descent of the New Jerusalem (21:2,10). It also describes Christ’s parousia in 1 Thessalonians 4:16. (Complete Biblical Library Greek-English Dictionary) Katabaino - 81v in NT - brought down(1), came down(12), come down(15), comes down(4), coming(1), coming down(9), descend(3), descended(6), descending(5), descends(1), falling down(1), fell(1), go(1), go down(4), go downstairs(1), going down(3), got(1), steps down(1), went(1), went down(11). Matt. 3:16; Matt. 7:25; Matt. 8:1; Matt. 11:23; Matt. 14:29; Matt. 17:9; Matt. 24:17; Matt. 27:40; Matt. 27:42; Matt. 28:2; Mk. 1:10; Mk. 3:22; Mk. 9:9; Mk. 13:15; Mk. 15:30; Mk. 15:32; Lk. 2:51; Lk. 3:22; Lk. 6:17; Lk. 8:23; Lk. 9:54; Lk. 10:15; Lk. 10:30; Lk. 10:31; Lk. 17:31; Lk. 18:14; Lk. 19:5; Lk. 19:6; Lk. 22:44; Jn. 1:32; Jn. 1:33; Jn. 1:51; Jn. 2:12; Jn. 3:13; Jn. 4:47; Jn. 4:49; Jn. 4:51; Jn. 5:4; Jn. 5:7; Jn. 6:16; Jn. 6:33; Jn. 6:38; Jn. 6:41; Jn. 6:42; Jn. 6:50; Jn. 6:51; Jn. 6:58; Acts 7:15; Acts 7:34; Acts 8:15; Acts 8:26; Acts 8:38; Acts 10:11; Acts 10:20; Acts 10:21; Acts 11:5; Acts 14:11; Acts 14:25; Acts 16:8; Acts 18:22; Acts 20:10; Acts 23:10; Acts 24:1; Acts 24:22; Acts 25:6; Acts 25:7; Rom. 10:7; Eph. 4:9; Eph. 4:10; 1 Thess. 4:16; Jas. 1:17; Rev. 3:12; Rev. 10:1; Rev. 12:12; Rev. 13:13; Rev. 16:21; Rev. 18:1; Rev. 20:1; Rev. 20:9; Rev. 21:2; Rev. 21:10 Over 300 uses of katabaino in the Septuagint - Gen. 11:5 = "LORD came down to see the city " Ge 11:7; Ge 12:10 = "Abram went down to Egypt"; Ge 15:11; 18:21; 24:16,45; 26:2; 28:12; 37:35; 38:1; 42:2-3,38; 43:4,13,15,20; 44:23,26; 45:9; 46:3-4; Exod. 2:5; 3:8; 11:8; 19:10-11,14,18,20-21,24-25; 24:16; 32:1,7,15,34; 33:9; 34:5,29; Lev. 9:22; Num. 11:9,17,25; 12:5; 14:45; 16:30,33; 20:15,28; 34:11-12; Deut. 9:12,15,21; 10:5,22; 26:5; 28:24,43; 31:15; 32:2; Jos. 2:23; 3:13,16; 15:7,10; 17:9; 18:13,16-18; 19:47; 24:4; Jdg. 1:9,34; 3:27-28; 4:14-15; 5:10,13-14; 7:9-11,24; 9:36-37; 11:37; 14:1,5,7,10,19; 15:8,11-12; 16:31; 20:45; Ruth 3:6; 1 Sam. 6:21; 9:25,27; 10:5,8; 13:12,20; 14:36-37; 15:12; 17:8; 22:1; 23:4,6,8,11,20,25; 24:7; 25:1,20; 26:2,10; 30:24; 2 Sam. 1:21; 5:17,24; 11:8-10,13; 17:18; 19:16,20,24,31; 21:15; 22:10; 23:13,20-21; 1 Ki. 1:25,38; 2:8,35; 6:32; 18:44; 21:16,18; 22:2; 2 Ki. 1:4,6,9-12,14-16; 3:12; 5:14; 6:18,33; 7:17; 8:29; 9:16,32; 10:13; 13:14; 1 Chr. 7:21; 11:15,22-23; 2 Chr. 7:1,3; 18:2; 20:16; 22:6; Neh. 3:15; 6:3; 9:13; Job 7:9; 17:16; 36:16; 38:30; Ps. 7:16; 18:9; 22:29; 28:1; 30:3,9; 55:15; 72:6; 88:4; 104:8; 107:23,26; 115:17; 119:136; 133:2-3; 139:8; 143:7; 144:5; Prov. 30:4; Eccl. 3:21; Cant. 4:16; 6:2,11; Isa. 5:14; 14:11,15,19; 25:12; 30:2; 31:1,4; 32:19; 34:5; 38:8; 42:10; 47:1; 52:4; 55:10; 63:14; Jer. 18:2-3; 22:1; 36:12,14; 48:15,18; 50:27; 51:14; Ezek. 26:16,20; 27:29; 30:6; 31:12,14ff; 32:18,21,24,27,29-30; 47:1,8,15; Dan. 4:13,23; Amos 6:2; 8:8; 9:5; Obad. 1:16; Jon. 1:3,5; 2:6; Mic. 1:3,12; Hag. 2:22 Acts 18:23 And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples. KJV Acts 18:23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. through the Galatian region and Phrygia Acts 16:6; 1 Cor 16:1; Gal 1:2; 4:14 strengthening Acts 14:22; 15:32,41; 16:40; Deuteronomy 3:28; Ezra 1:6; Isaiah 35:3,4; Daniel 11:1; Luke 22:32,43; 1 Th 3:2; 4:18; 5:14; Hebrews 12:12,13 Acts 18 Resources - Multiple Sermons and Commentaries Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, Used by permission, all rights reserved. This is one of the best resources for Bible maps. Please do not reproduce this map on any other webpage. THE THIRD MISSIONARY JOURNEY BEGINS Missionary journeys are summarized below Click for the maps of each journey. Paul's First Missionary Journey Acts 13:4-14:28 Paul's Second Missionary Journey Acts 15:36-18:22 Paul's Third Missionary Journey Acts 18:23-21:26 And having spent some time there - This would be like a modern missionary coming home for a "furlough," before returning to the field. How long "some time" indicates would only be vain speculation, except to say that Luke does not say he spent a long time there as did say in Acts 14:27 when Paul and Barnabas had returned to Antioch after the first missionary journey. So Paul's sojourn in Antioch would appear to be somewhere between "some time" and "a long time!" Wiersbe suggests "We don't know how long Paul remained in Antioch before leaving on his third missionary journey, but perhaps it was as long as a year." (That seems a little long, but that is a detail regarding which we can only be dogmatic in Heaven when we speak with Paul!)
Atos 18
Robertson on Alexandria - Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. (ED: Webster says a MAN OF PARTS is "a talented or gifted man : a man of notable endowments or capacity.") Alexandria was the principal port of Egypt located on the western edge of the Nile delta and had a substantial Jewish quarter, the Royal area, the Neapolis, and a necropolis to the far west. Alexandria was known for its cultural and academic pursuits, housing the finest library in the ancient world with over 500,000 volumes. Alexandria became the most important center of Judaism outside of Jerusalem. It was in Alexandria that the Jewish rabbis gathered in to produce the Septuagint (LXX), the Greek translation of the Old Testament completed in about 132 BC. Greek philosophers and mathematicians such as Euclid, Aristarchus, and Eratosthenes worked here. Octavian incorporated it into the Roman empire about 30 B.C. It quickly became second in importance to Rome. Its importance declined about 100 A.D. The fact that the Septuagint had its origin in Alexandria may help explain why Apollos was so mighty in the Scriptures. An eloquent man - Eloquent (logios) actually can mean either learned or eloquent. Robertson says the idea is that he was "either a man of words...or a man of ideas since logos was used either for reason or speech." Indeed, it appears Apollos was a man both learned and eloquent. He spoke with skillful logic and convincing delivery and had stores of 'learning' which he could use convincingly. Eloquent (3052)(logios from logos) is found only here in the Bible, describes on who has attractive and convincing speech. Logios was used among the Greeks of one who was erudite more than of one who was skilled in words. "Herodotus...says that the Heliopolitans are the most learned in history (lógios) of all the Egyptians. It was an epithet of Hermes or Mercury, as the god of speech and eloquence and was used of a learned person generally. Gilbrant on logios - From the time of Pindar (ca. 518 B.C.) logios appears in classical Greek writings. Sometimes it describes someone who is knowledgeable in a specific subject: “a storyteller,” “a narrator,” or “a professional” such as a physician. On other occasions it refers to an individual’s skill with words (logois) and is used to mean “eloquent.” (Ibid) Liddell-Scott on logios - Versed in tales or stories: as Subst. a chronicler, annalist, Hdt. 2. generally learned, erudite, Arist., etc. II. skilled in words, eloquent, Eur., Plut. Came to Ephesus - In God's providence He brought Apollos to this great commercial center, for a special meeting with Priscilla and Aquila. There are no accidents in God's plans for our life beloved! Robertson on mighty in the Scriptures - There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school. THOUGHT - O, would it be so Lord that all of your saints might strive to be imitators of Apollos, "Mighty in the Scriptures." Apollos is like a NT version of the great OT scribe Ezra This Ezra went up from Babylon, and he was a scribe skilled (Lxx = tachus = "quick, swift" Liddell-Scott says "of thought and purpose" quick, rapid) in the law of Moses, which the LORD God of Israel had given; and the king granted him all he requested because the hand of the LORD his God was upon him. (Ezra 7:6, see Ezra 7:10+) And he was mighty in the Scriptures - Far more important than the description of eloquent is that he was mighty in the Scriptures! What an incredible description! Would it be that all God's preachers (and all disciples for that matter) could be said to be "mighty in the Scriptures" irrespective of whether they were "eloquent!" Demosthenes was considered one of the greatest, if not the greatest, Greek orators but he was not mighty in the Scriptures! A many can be eloquent in the flesh and yet have no spiritual power, for Jesus made it very clear "It is the Spirit Who gives life; the flesh profits nothing" (Jn 6:63), that is, nothing of eternal value! I am always reminded of D L Moody about whom Daniel Akin wrote "D. L. Moody, the famed evangelist of the nineteenth century, reportedly had such poor enunciation that he pronounced "Jerusalem" as a two-syllable word. While that story is probably true, Moody's effectiveness as a preacher certainly did not come from his sloppy articulation." (Engaging Exposition). David Jeremiah adds "God can use the foolish of this world, those who are not well educated or intelligent. I think of D. L. Moody, a man with little education or polish. He had no degrees after his name, yet in addition to making him a great evangelist, God used him to establish Moody Press, Moody Bible Institute, and Moody radio stations. D. L. Moody serves as a good example that God’s power for a passionate life is not dependent upon human intelligence, wisdom, or education." (See Life Wide Open) Jon Courson tells the following story about Mr Moody - ILLUSTRATION - One of the great evangelists of all time and founder of the YMCA, D.L. Moody was very impacting but not very polished. A woman came to him after one service and said, “Mr. Moody, I noticed in your message that you made eighteen grammatical mistakes.” “Ma’am,” Moody replied, “I’m using all the grammar I got for the Lord. What are you doing with yours?” God loves to use the foolish things of the world to confound the wise. He loves to use those who stutter spiritually, who don’t have perhaps the greatest skills or the most talent because that way, He gets the glory (1 Corinthians 2:1). THOUGHT - I give these anecdotal stories on Moody to encourage anyone reading these notes. God is far more interested in your being filled with His Word (and Spirit), then filled with eloquent words! This recalls Paul's own testimony that "my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power." (1 Cor 2:4) So dearer reader spend your short sojourn on earth taking in the Word of God and you can rest assured that God will not waste your intake of His precious Word. And as I usually do in this context, I will repeat that there has been no spiritual discipline that has been more fruitful in my life than the discipline of regular internalization of His Holy, eternal Word - See Memorizing His Word <> Memory Verses by Topic and Meditate <> Primer on Biblical Meditation. See also Filled with His Spirit/Richly Indwelt with His Word The Greek word for mighty is dunatos the root of which gives us our words "dynamic," "dynamo," and "dynamite," all apt descriptions of Apollos' ability to wield the Scriptures like a spiritual sword (cf Eph 6:17+)! Remember also that when the word Scriptures is used in the NT, virtually every use refers to the Old Testament Scriptures. Mighty (able, strong) (1415)(dunatos from dunamai = referring to power one has by virtue of inherent ability and resources; see study of dunamis) means powerful, able, strong. TDNT notes that all words deriving from the stem duna- have the basic meaning of “being able,” of “capacity” in virtue of an ability) pertains to being capable, able (having the ability to perform some function; having sufficient power, skill, or resources to accomplish an objective), adept (highly skilled or well-trained implying aptitude as well as proficiency) or competent (being what is necessary; having requisite or adequate ability or qualities). Dunatos - 32v - Matt. 19:26; Matt. 24:24; Matt. 26:39; Mk. 9:23; Mk. 10:27; Mk. 13:22; Mk. 14:35; Mk. 14:36; Lk. 1:49; Lk. 14:31; Lk. 18:27; Lk. 24:19; Acts 2:24; Acts 7:22; Acts 11:17; Acts 18:24; Acts 20:16; Acts 25:5; Rom. 4:21; Rom. 9:22; Rom. 11:23; Rom. 12:18; Rom. 15:1; 1 Co. 1:26; 2 Co. 10:4; 2 Co. 12:10; 2 Co. 13:9; Gal. 4:15; 2 Tim. 1:12; Tit. 1:9; Heb. 11:19; Jas. 3:2 Scriptures (1124)(graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. As noted above the majority of the NT uses refer to the Old Testament writings, in a general sense of the whole collection when the plural (= Scriptures - Mt. 21:42; 22:29; 26:54; Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Ro 15:4; 2Pe 3:16) is used and other times of a particular passage when the singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn. 13:18; 19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way that quoting Scripture is understood to be the same as quoting God! When Scripture speaks, God speaks! Related Resources: Whyte's Dictionary of Bible Characters - Apollos Easton's Bible Dictionary Apollos Fausset Bible Dictionary Apollos Holman Bible Dictionary Apollos Hastings' Dictionary of the Bible Apollos Hastings' Dictionary of the NT Apollos International Standard Bible Encyclopedia Apollos Kitto Biblical Cyclopedia Apollos McClintock and Strong's Bible Encyclopedia Apollos The Nuttall Encyclopedia Apollo The Jewish Encyclopedia Apollos Jack Arnold summarizes Apollos (click details)... A Jewish Man (18:24a) A Brilliant Man (18:24b) An Eloquent Man (18:24c) A Scriptural Man (18:24d) A Zealous Man (18:25a) An Uninformed Man (18:25b) A Bold Man (18:26a) A Teachable Man (18:26b) A Helpful Man (18:27) QUESTION - Who was Apollos? - Gotquestions ANSWER - Apollos was an evangelist, apologist, church leader, and friend of the apostle Paul. Apollos was a Jew from Alexandria, Egypt, described as “eloquent,” “mighty in the Scriptures,” “fervent in the spirit” and “instructed in the way of the Lord” (Acts 18:24). In A.D. 54, he traveled to Ephesus, where he taught boldly in the synagogue. However, at that time, Apollos’ understanding of the gospel was incomplete, since he was “acquainted only with the baptism of John” (Acts 18:25). This probably means that Apollos preached repentance and faith in the Messiah—he maybe even believed that Jesus of Nazareth was the Messiah—but he did not know the full magnitude of Jesus’ death and resurrection. Aquila and Priscilla, friends of Paul, spent some time with Apollos and filled in the gaps in his understanding of Jesus Christ (Acts 18:26). Apollos, now armed with the complete message, immediately began a preaching ministry and was used of God as an effective apologist for the gospel (Acts 18:28). Apollos traveled through Achaia and eventually found his way to Corinth (Acts 19:1), where he “watered” where Paul had “sown” (1 Corinthians 3:6). This is important to remember when studying the first Epistle to Corinth. Apollos, with his natural gifts, had attracted a following among the church in Corinth, but simple admiration was growing into divisiveness. Against Apollos’ wishes, there was a faction in Corinth that claimed him as their spiritual mentor, to the exclusion of Paul and Peter. Paul deals with this partisanship in 1 Corinthians 1:12-13. Christ is not divided, and neither should we be. We cannot love personality over truth. The last mention of Apollos in the Bible comes in Paul’s letter to Titus: “Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need” (Titus 3:13). Obviously, Apollos was on his way through Crete (where Titus was) at this time. And, just as obviously, Paul still considered Apollos to be a valuable co-laborer and friend. Some believe that Apollos eventually returned to Ephesus to serve the church there. It’s very possible that he did, although there’s no biblical confirmation of this detail. Also, some identify Apollos as the unknown author of the book of Hebrews; again, there is no biblical support for such an identification. The author of Hebrews remains unknown. In summary, Apollos was a man of letters with a zeal for the Lord and a talent for preaching. He labored in the Lord’s work, aiding the ministry of the apostles and faithfully building up the church. His life should encourage each of us to “grow in the grace and knowledge of the Lord” (2 Peter 3:18) and to use our God-given gifts to promote truth. Acts 18:25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; KJV Acts 18:25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. NET Acts 18:25 He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus, although he knew only the baptism of John. This man had been instructed in the way of the Lord Acts 13:10; 16:17; 19:9,23; Genesis 18:19; Judges 2:22; 1 Samuel 12:23; Ps 25:8,9; Ps 119:1; Isaiah 40:3; Jer 6:16; Hosea 14:9; Mt 3:3; Mark 1:3; 12:14; Luke 3:4; John 1:23 being fervent in spirit Ro 12:11; Colossians 1:28,29; 2 Timothy 2:4; James 5:16 being acquainted only with the baptism of John Acts 19:3; Mt 3:1-17; Luke 3:1-38; John 1:19-36 Mark 1:4-11 Acts 18 Resources - Multiple Sermons and Commentaries FILLED WITH THE WORD FERVENT IN SPIRIT As noted below in the present context spirit here is not a reference to the Holy Spirit but to the spirit of Apollos. This man had been instructed in the way of the Lord - Had been instructed is in the perfect tense indicating this instruction had occurred at some point in time in the past and resulted in an enduring effect on the heart and mind of Apollos. Instructed is in the passive voice indicating Apollos' instruction came about from an external source (another Jewish teacher? the Spirit?). Homer Kent - "Before the encounter with Aquila and Priscilla, it is best to regard Apollos in the same class as OT saints. They too hoped for salvation in Messiah and had not rejected him. The entire Book of Acts depicts the transition from Judaism to Christianity. It is not surprising, therefore, to find imperfect forms of faith during those epochal days." (Jerusalem to Rome - Studies in the Book of Acts) Note that a number of commentators think that Apollos was saved, but was ignorant of some facets of Christianity, a so-called "half-way" Christian. One reason they believe that he was already saved at the outset in Ephesus is because Luke never specifically definitively describes his conversion. That is a good point. Toussaint comments that "This episode (Acts 18:24-28) and the following (Acts 19:1-7) underscore the transitional nature of this phase of church history. It may be assumed from Acts 19:1-7 that Apollos had not received Christian baptism and probably had not received the Holy Spirit. This section of Acts also indicates that Christianity is the logical outgrowth of the Old Testament and of John the Baptist's ministry. In fact, the message of Paul is superior to that of the spiritual giant John the Baptist. Though John's message had reached as far as Alexandria and Ephesus, John's work was brought to fruition only in Christ.(SEE The Bible Knowledge Commentary Acts and Epistles - Page 18) Instructed (2727)(katecheo from katá = down or intensive + echeo = sound, our English "echo") (see related word sounded forth = execheo) means to literally to sound down on or into the ears. From this the derived meaning is “to inform” or “to instruct orally.” The idea is to re-sound, to re-echo, to teach by by insistent repetition into the ears as the Arabs do when learning the Koran (learning aloud)(Robertson). Apollos had been systematically instructed through catechetical and synagogue instruction. This formal instruction in the way of the Lord was the basis of the critical discrimination or discernment. Katecheo is the source of our English word “catechism” and those doing the teaching who were called catechists and those receiving it were called catechumens. Catechized is idea of oral instruction especially associated with teaching by repetition. Both at home and in the synagogues, Jewish boys in particular were systematically and thoroughly instructed out of the Law. The Law was read and explained every Sabbath. Not only rabbis but also many other Jewish men memorized large portions of the OT, which they often recited in public as a demonstration of piety. It is interesting to see the distinction between the ancient Jews who considered wisdom to consist of acting according to the knowledge one had, whereas the Greeks equated wisdom with knowledge. By New Testament times, however, many Jews, especially the religious leaders, had in practice accepted the Greek view of wisdom. Whether they did so intentionally or not, the consequence was that they felt content with merely knowing God’s law and had little desire or motivation to obey it. They knew much but obeyed little. Lord, by Thy Spirit, so instruct and enable us that this statement might not be true of us (writer or readers), in Jesus' Name. Amen The phrase way of the Lord occurs 15x in the NAS - Gen. 18:19; Jdg. 2:22; 2 Ki. 21:22; Prov. 10:29; Jer. 5:4; Jer. 5:5; Ezek. 18:25; Ezek. 18:29; Ezek. 33:17; Ezek. 33:20; Matt. 3:3; Mk. 1:3; Lk. 3:4; Jn. 1:23; Acts 18:25. See the synonymous phrase the way of God in Acts 18:26. And being fervent in spirit - "Enthusiastic spirit" (NLT) , "with great enthusiasm" (NET). Apollos was so to speak "boiling" in his spirit (not the Holy Spirit but his human spirit). The present tense describe Apollos as continually "bubbling over" with spiritual fervor, great eagerness and burning zeal to speak of Jesus, the sweetest Name there is. In the only other NT use of this same verb Paul describes believers as those who should be "fervent (zeo in present tense) in spirit." (Ro 12:11+) THOUGHT - Apollos' enthusiasm regarding the Scriptures and the things concerning Jesus begs the question of all God's children - Am I fervent and enthusiastic in spirit to tell others about Jesus? Or am I apathetic, indifferent, lackadaisical about telling others? Beloved, if the latter describes you, take a moment and ask God to send the wind of His Spirit to re-kindle afresh the fire in your heart (2 Ti 1:6NLT+) like you experienced in those early days when you first fell in love with Jesus! God will answer affirmatively your sincere, heart-felt request (because of 1 Jn 5:14, 15+). But then go forth filled with (Eph 5:18+) and thus enabled by His Spirit to redeem the time (Eph 5:16+) and to speak boldly of the things concerning Jesus. Souls around us are dying and going to an eternal separation from God (2 Th 1:8-9) and we have the "life preserver" (the Gospel) but are reticent and hesitant to throw it out to them. Whether they reach out by faith to take hold of the life preserver is not up to us, but at least we have give them an opportunity! Father awaken slumbering saints and give us church bodies that are "boiling" in spirit and zealous to share the things concerning Jesus! Amen. Fervent (2204)(zeo) means literally well up, bubble, boil; seethe, from the sound of boiling water. Figuratively, zeo referred to spiritual fervor describing one who is very eager, showing enthusiasm, with burning zeal. Only 2 uses (Acts 18:25; Ro 12:11 = "fervent in spirit"). Liddell-Scott - to boil, seethe, of water, Hom.; le,bhj zei/ the kettle boils, Il. 2. metaphorically. to boil or bubble up, of the sea, Hdt.; of passion, like Lat. fervere, Aesch., Soph. 3. c. gen. to boil up or over with a thing, II. Causal, to make to boil Gilbrant - Emotions such as love, anger, etc., are described in this way. Its connection with the Holy Spirit is a specifically Christian use of the term. In Romans 12:11 Paul used the term to describe those who were “fervent in spirit; serving the Lord.” (Ibid) He was speaking and teaching accurately the things concerning Jesus - Speaking and teaching are both in the imperfect tense indicating that Apollos repeated spoke and taught about Jesus. "He taught accurately what he knew, a fine gift for any preacher." (Robertson) Accurately (199)(akribos) means characterized by exactness, thoroughness, precision, accuracy in addition to the associated idea of looking, examining, and investigating something with great care and alertness. Akribos pertains to strict conformity to a norm or standard, involving both detail and completeness, with focus on careful attention. In context akribos refers to ethical behavior with a focus on careful attention especially regarding the dangers and deceptions that continually assault us from our mortal enemies, the world, the flesh and the devil. Akribos - 8v - accurately(1), careful*(1), carefully(2), full well(1), more accurately(1), more exact(1), more thorough investigation(1), more thoroughly(1). Matt. 2:8; Lk. 1:3; Acts 18:25; Acts 18:26; Acts 23:15; Acts 23:20; Acts 24:22; Eph. 5:15; 1 Thess. 5:2 Being acquainted only with the baptism of John - John's baptism was one of preparation for Jesus' coming. In other words, Apollos understood God's Old Covenant revelation up to the time of John the Baptist, but was ignorant of the baptism of the Spirit (compare Jesus' promise in Acts 1:5+ with Acts 2:2-3+) which marked the coming of the New Covenant and the birth of the Church, the body of Christ. It is worth noting that Jesus taught His Jewish disciples who were steeped in the Old Covenant that there was something else coming which was greater and better than the Old Covenant. Luke records some of Jesus' last words with His disciples before His ascension (and remember last words are ALWAYS important, especially if the speaker is Jesus! Last words should always be lasting words!)... Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised (THE HOLY SPIRIT - Read Lk 24:49+), “Which,” He said, “you heard of from Me; for John baptized with water (THE OLD COVENANT WAS STILL IN EFFECT), but you will be baptized with the Holy Spirit not many days from now (THE NEW COVENANT WOULD BE INAUGURATED BY THE BAPTISM OF THE DISCIPLES BY THE SPIRIT AT THE FEAST OF PENTECOST).” (Acts 1:4-5+) And so these passages beg the question - Was Apollos saved at this point? We know he was teaching accurately the things concerning Jesus, but this could refer to his teaching of the Messianic Prophecies which were fulfilled in Jesus the Messiah. John MacArthur is one who believes that Apollos was not yet truly regenerate and was not born again until Priscilla and Aquila took him aside and explained to him the way of God more accurately. Toussaint - His doctrine regarding Jesus was accurate but deficient. Probably this means Apollos did not know about the Holy Spirit's baptism. John's baptism symbolized cleansing by God because of repentance toward God (cf. Acts 19:4). But Christian baptism pictures union with Christ in His death, burial, and resurrection by means of Spirit baptism (cf. Ro 6:3-10; 1 Cor. 12:13; Gal. 3:27; Col. 2:12). (sEE The Bible Knowledge Commentary Acts and Epistles - Page 18) Robertson - Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. John
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Robertson says "Peculiar to Luke. To receive with pleasure." Gilbrant - Greek writers of the classical period understood this deponent verb to mean “to accept,” (of teaching) “to follow,” or “to be satisfied.” Secondarily it meant “to receive back, recover” (Liddell-Scott). In Hellenistic Greek the term came to mean “to welcome” or “to receive” someone or something (e.g., Philo, Josephus); it also can mean “to acknowledge favorably” or “to praise” someone (Bauer). And when he had arrived, he greatly helped those who had believed through grace - "he proved to be of great benefit to those who, by God's grace, had believed." (NLT) This is an interesting designation of disciples as "those who had believed through grace," clearly reminding all of us that all that is transpiring is by grace through faith (Eph 2:8-9). How did Apollos help them? Undoubtedly by strengthening their faith with his powerful preaching including his peerless command of how the OT Scriptures pointed to the Messiah (cf Ro 10:17). Helped (4820)(sumballo from sun = together + ballo = throw, cast) literally means to throw together and then “to converse, to carry on a discussion,” or “to consider carefully and draw conclusions” about a certain matter. Other meanings include “to dispute” or “quarrel” with someone, even to the point of engaging in a fight. As in the present context sumballo can mean to offer help, to be of assistance, give assistance. Sumballo - confer(1), conversing(1), helped(1), meet(1), met(1), pondering(1). Lk. 2:19; Lk. 14:31; Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14 Fausset's Bible Dictionary has this note on Apollos - Apollos's main excellency was as builder up,' rather than founder, of churches. His humility and teachableness in submitting, with all his learning, to the teaching of Aquila and even of Priscilla (a woman), his fervency and his power in Scripture, and his determinably staying away from where his well deserved popularity might be made a handle for party zeal, are all lovely traits in his Christian character.
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Robertson adds that Apollos is "in Corinth building on the foundation laid so well by Paul (1 Cor. 3:4-17)." For (gar = term of explanation) explains how Apollows helped his brethren in Corinth. As a many mighty in the Scriptures and now undoubtedly mighty in the (Holy) Spirit, he was a match for any of the erudite Jews He powerfully refuted the Jews in public - Apollos was "powerful" (eutonos) in the Word of God, while the Jews were "powerful" in the words from their wicked heart! (cf Mk 7:21, 22, 23, cf Mt 15:19, 20). In the only other NT use eutonos describes the Jews accusing Jesus, Luke recording "And the chief priests and the scribes were standing there, accusing Him vehemently." (Luke 23:10+) The Spirit of God has to have a sense of humor for here in Acts He uses the same word to characterize Apollos' powerful refutation of the Jews! Guess who gets the last word? The Word. Powerfully (2159)(eutonos from eu = good + teino = stretch) is an adverb which has the picturesque literal meaning "at full stretch," ("well stretched," pressed to the limit, fully extended) in a well-strung manner, and figuratively means powerfully, forcibly, vigorously (as used in Lxx of Josh 6:8 where the priests blew the seven ram's horns vigorously and loudly). Gary Hill adds it "refers to using accurate, inductive reasoning. This extends a true statement to its legitimate (necessary) conclusions, under God." Refuted (1246)(diakatelegchomai from dia = intensive or denoting the channel of an act, literally "back-and-forth" until finished + katelegcho = to dispute from kata = down against + elegcho = to convict, refute, proving what is wrong or shameful) is used only here and means "to overcome thoroughly in disputation" (Zodhiates). It means demonstrating an idea is true by completely refuting what opposes it, i.e., to fully prevail in a debate which also puts down (katá) what is wrong (what wrongly opposes the truth). Apollos confuted the Jews thoroughly (dia), against (kata) all their arguments!