Acts of the Apostles Chapter 18:24- 19:10 Antique Commentary Notes

A.T. Robertson
Act 18:24
Apollos (Apollōs). Genitive ̇ō Attic second declension. Probably a contraction of Apollonios as D has it here.

An Alexandrian (Alexandreus). 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.

A learned man (anēr logios). Or eloquent, as the word can mean either a man of words (like one “wordy,” verbose) or a man of ideas, since logos was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people’s ideas.

Mighty in the Scriptures (dunatos ōn en tais graphais). Being powerful (dunatos verbal of dunamai and same root as dunamis, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. 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.

Adam Clarke
Act 18:24
A certain Jew named Apollos – One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.

Born at Alexandria – This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31°. 10’. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra’s Needle; and the no less famous column, called Pompey’s Pillar. This city exhibits but very slender remains of its ancient splendor.

An eloquent man – Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.

Mighty in the Scriptures – Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.

Adam Clarke
Act 18:25
This man was instructed in the way of the Lord – Κατηχημενος; He was catechized, initiated, in the way, the doctrine, of Jesus as the Christ.

Being fervent in the spirit – Being full of zeal to propagate the truth of God, he taught diligently, ακριβως accurately, (so the word should be translated), the things of Christ as far as he could know them through the ministry of John the Baptist; for it appears he knew nothing more of Christ than what John preached. Some suppose we should read ουκ, not, before ακριβως, correctly, or accurately, because it is said that Aquila and Priscilla expounded the way of the Lord, ακριβεϚερον, more perfectly, rather more accurately; but of this emendation there is not the slightest necessity; for surely it is possible for a man to teach accurately what he knows; and it is possible that another, who possesses more information on the subject than the former, may teach him more accurately, or give him a larger portion of knowledge. Apollo knew the baptism of John; but he knew nothing farther of Jesus Christ than that baptism taught; but, as far as he knew, he taught accurately. Aquila and Priscilla were acquainted with the whole doctrine of the Gospel: the doctrine of Christ dying for our sins, and rising again for our justification; and in this they instructed Apollo; and this was more accurate information than what he had before received, through the medium of John’s ministry.

Albert Barnes
Act 18:25
This man was instructed – Greek: was catechised. He was instructed, in some degree, into the knowledge of the Christian religion. By whom this was done we have no information.

In the way of the Lord – The word “way” often refers to doctrine, Mat_21:32. It means here that he had been correctly taught in regard to the Messiah, yet his knowledge was imperfect, Act_18:26. The amount of his knowledge seems to have been:

(1) He had correct views of the Messiah to come – views which he had derived from the study of the Old Testament. He was expecting a Saviour that would be humble, obscure, and a sacrifice, in opposition to the prevailing notions of the Jews.
(2) He had heard of John; had embraced his doctrine; and probably had been baptized with reference to him that was to come. Compare Mat_3:2; Act_19:4. But it is clear that he had not heard that Jesus was the Messiah. With his correct views in regard to the coming of the Messiah he was endeavoring to instruct and reform his countrymen. He was just in the state of mind to welcome the announcement that the Messiah had come, and to embrace Jesus of Nazareth as the hope of the nation.

Being fervent in the spirit – Being zealous and ardent. See the notes on Rom_12:11.

Taught diligently – Defended with zeal and earnestness his views of the Messiah.

The things of the Lord – The doctrines pertaining to the Messiah as far as he understood them.

Knowing only the baptism of John – Whether he had himself heard John, and been baptized by him. has been made a question which cannot now be decided. It is not necessary, however, to suppose this, as it seems that the knowledge of John’s preaching and baptism had been propagated extensively in other nations beside Judea, Act_19:1-3. The Messiah was expected about that time. The foreign Jews would be waiting for him; and the news of John’s ministry, doctrine, and success would be rapidly propagated from synagogue to synagogue in the surrounding nations. John preached repentance, and baptized with reference to him that was to come after him Act_19:4, and this doctrine Apollos seems to have embraced.

John Gill
Act 18:26 And he began to speak boldly in the synagogue,…. Of the Jews at Ephesus; using great freedom of speech, and showing much intrepidity and greatness of soul, and presence of mind; not fearing the faces of men, nor the revilings and contradictions of the Jews:

whom when Aquila and Priscilla had heard; they attending at the synagogue, and having observed what he delivered, that there was some deficiency in it, though they took no notice of it publicly; partly on their own account, it not being proper, especially for Priscilla, to speak in public, nor was it allowed in the Jewish synagogues for a woman to speak there; and partly on his account, that they might not put him to the blush, and discourage him; and chiefly on account of the Gospel, that they might not lay any stumblingblocks in the way of that, and of young converts, and give an occasion to the adversary to make advantages: wherefore

they took him unto them; they took him aside when he came out of the synagogue, and privately conversed with him; they had him “to their own house”; as the Syriac version renders it;

and expounded unto him the way of God more perfectly; these two doubtless had received a considerable measure of evangelical light and knowledge from the Apostle Paul, during the time of their conversation with him; and as they freely received from him, they freely imparted it to Apollos, with a good design to spread the truth of the Gospel, and to promote it and the interest of Christ in the world: and as on the one hand it was a good office, and a kind part in them, to communicate knowledge to him, so it was an instance of a good spirit, and of condescension in him, to be taught and instructed by them; especially since one of them was a woman, and both mechanics, and made but a mean figure: and from hence it may be observed, that women of grace, knowledge, and experience, though they are not allowed to teach in public, yet they may, and ought to communicate in private, what they know of divine things, for the use of others.

Jamieson, Fausset, and Brown
Act 18:26
speak boldly in the synagogue, whom when Aquila and Priscilla heard — joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth.

they took him unto them — privately.

and expounded unto him the way of God more perfectly — opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in Act_18:18 [see on Act_18:18]; she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in Act_18:19. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband.

John Gill
Act 18:27 And when he was disposed to pass into Achaia, &c. The chief city of which was Corinth, and whither Apollos went, as appears from Act_19:1. What disposed him to go thither, after he had received a greater degree of light and knowledge, was no doubt that he might communicate it, to the good of others, to which he was moved by the Holy Ghost, who had work for him to do there: according to Beza’s most ancient copy, there were Corinthians sojourning in Ephesus, who when they had heard him (Apollos), besought him that he would go with them into their country; to which he agreeing, the Ephesians wrote to the disciples at Corinth to receive him, as follows:

the brethren wrote, exhorting the disciples to receive him; that is, the brethren at Ephesus, among whom Aquila was a principal one, wrote letters of recommendation to the brethren of the churches in Achaia, particularly at Corinth, not only that they would receive him into their houses, and hospitably entertain him as a Christian man, but admit him, and behave towards him as a preacher of the Gospel:

who when he was come; into Achaia, and to Corinth:

helped them much which had believed through grace; the phrase “through grace”, is omitted in the Vulgate Latin version, but is in all the Greek copies, and may be connected either with the word “helped”; as the Syriac version, “he helped through grace”; and then the sense is, that Apollos, through the gifts of grace bestowed on him, or by the assistance of the grace of God, or both, greatly helped and contributed much to the advantage of the believers in those parts; as to the encouragement of their faith, and the increase of the joy of it; for the quickening, and comforting, and establishing them in the truths and doctrines of the Gospel, by his affectionate, fervent, and nervous way of preaching: or it may be connected with the word “believed”, as it is in the Arabic version and in ours; and the meaning is, that he greatly assisted such who were already believers; and who became so, not of themselves, but through the grace of God; for faith is not of nature, nor the produce of man’s free will, but is the gift of God’s grace; it is a fruit of electing grace, an instance of distinguishing grace, it is owing to efficacious grace, and comes along with effectual calling grace, through the word preached, the means of grace; and is supported and maintained by the grace of God; the Ethiopic version renders it, “he preached much to them, who believed in the grace of God”; that is, in the Gospel, the doctrine of the grace of God, which they had received and professed; or in the love and favour of God, they were rooted and grounded in, and persuaded of.

Adam Clarke
Act 18:27
When he was disposed to pass into Achaia – There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, etc. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae.

Which had believed through grace – These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed; and it was through grace that Apollo was enabled to help them much.

The words δια της χαριτος, through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, 1Co_3:6 : Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.

A.T. Robertson
Act 18:28
Powerfully (eutonōs). Adverb from eutonos (eu, well, teinō, to stretch), well-strung, at full stretch.

Confuted (diakatēlegcheto). Imperfect middle of the double compound verb diȧkaṫelegchomai, to confute with rivalry in a contest, here alone. The old Greek has dielegchō, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word.

Publicly (dēmosiāi). See note on Act_5:18; and note on Act_16:37. In open meeting where all could see the victory of Apollos.

Shewing (epideiknus). Present active participle of epideiknumi, old verb to set forth so that all see.

By the Scriptures (dia tōn graphōn). In which Apollos was so “mighty” (Act_18:24) and the rabbis so weak for they knew the oral law better than the written (Mar_7:8-12).

That Jesus was the Christ (einai ton Christon Iēsoun). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Act_17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Co_3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.

A.T. Robertson
Act 19:1
While Apollos was at Corinth (en tōi ton Apollō einai en Korinthōi). Favourite idiom with Luke, en with the locative of the articular infinitive and the accusative of general reference (Luk_1:8; Luk_2:27, etc.).

Having passed through the upper country (dielthonta ta anōterika merē). Second aorist active participle of dierchomai, accusative case agreeing with Paulon, accusative of general reference with the infinitive elthein, idiomatic construction with egeneto. The word for “upper” (anōterika) is a late form for anōtera (Luk_14:10) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon’s Anabasis) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Col_2:1). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (Act_16:6). Whether the upper “parts” (merē) here points to North Galatia is still a point of dispute among scholars. So he came again to Ephesus as he had promised to do (Act_18:21). The province of Asia included the western part of Asia Minor. The Romans took this country b.c. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Rev. 2;3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later.

Certain disciples (tinas mathētas). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” (mathētas) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John’s disciples clung to him till his death (Joh_3:22-25; Luk_7:19; Mat_14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

Adam Clarke
Act 19:1
And it came to pass – while Apollos was at Corinth – The Codex Bezae begins this chapter differently. But then Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same MS., and in the margin of the later Syriac.

Paul having passed through the upper coasts – That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia; and it is in reference to Ephesus that these are called the upper coasts. See their situation on the map.

John Gill
Act 19:2 He said unto them, have ye received the Holy Ghost,…. Meaning, not the special regenerating and sanctifying grace of the Holy Ghost, for that is supposed in their being disciples and believers, but the extraordinary gifts of the Holy Ghost, for it follows,

since ye believed? that is, in Christ; which is taking it for granted, that they had received the special grace of the Spirit of God; for this believing is to be understood of true, spiritual, special faith in Christ:

and they said unto him, we have not so much as heard whether there be any Holy Ghost; by which they could not mean the person of the Holy Ghost: for they must have known that there was such a divine person as the Holy Ghost, from the writings of the Old Testament, with which they were conversant: and from the ministry of John, into whose baptism they were baptized; who saw the Spirit of God descend on Jesus, and bore witness of it; and declared, that Christ who was to come after him, would baptize with the Holy Ghost: nor could they mean the special grace of the Spirit, which they themselves had received; but the extraordinary gifts of the Spirit of God, which they at present knew nothing of, and which were afterwards bestowed upon them: they knew that there were prophecies in the Old Testament, concerning the effusion of the Spirit in the last days, in the days of the Messiah; but they had not heard that these had had their accomplishment; they had heard nothing of the day of Pentecost, and of the pouring out of the Spirit upon the apostles then, nor of any instance of this kind since; they did not know that the Holy Ghost was yet, Joh_7:39 they knew he was promised, but not that he was given; the Ethiopic version, to avoid the difficulty of the text, renders it, “we have only heard that there was an Holy Ghost”.

Albert Barnes
Act 19:2
Have ye received the Holy Spirit? – Have ye received the extraordinary effusions and miraculous influences of the Holy Spirit? Paul would not doubt that, if they had “believed,” they had received the ordinary converting influences of the Holy Spirit – for it was one of his favorite doctrines that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on many societies of believers. The power of speaking with tongues, or of working miracles, was imparted as an evidence of the presence of God, and of their acceptance with him, Act_10:45-46; 1 Cor. 14. It was natural for Paul to ask whether this evidence of the divine favor has been granted to them.

Since ye believed – Since you embraced the doctrine of John that the Messiah was soon to come.

We have not so much as heard … – This seems to be a very strange answer. Yet we are to remember:
(1) That these were mere disciples of John’s doctrine, and that his preaching related particularly to the Messiah, and not to the Holy Spirit.
(2) It does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth, Acts . Act_19:4-5.
(3) It is not remarkable, therefore, that they had no clear conceptions of the character and operations of the Holy Spirit. Yet,
(4) They were just in that state of mind that they were willing to embrace the doctrine when it was proclaimed to them, thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines. In all such cases, however, there will be a readiness of heart to embrace the truth where it is made known.

John Gill
Act 19:3 And he said unto them, unto what then were ye baptized?…. The apostle takes it for granted that they were baptized, since they were not only believers, but disciples; such as not only believed with the heart, but had made a profession of their faith, and were followers of Christ; but asks unto what they were baptized; either in whose name they were baptized, since Christian baptism was administered in the name of the Spirit, as well as in the name of the Father and of the Son; or what attended or followed their baptism, seeing sometimes the Holy Ghost fell upon persons, either before baptism, or at it, or after it:

and they said, unto John’s baptism; some think they had never been baptized at all with water baptism, only had received the doctrine preached by John, concerning repentance and remission of sins, and so were baptized unto him, professing the same doctrine he did, just as the Israelites were baptized into Moses; others think they were baptized, but very wrongly, being baptized in the name of John, and not in the name of Jesus Christ; and so, as it was not Christian baptism they had submitted to, it was right to baptize them again: but neither of these are probable, for it is not likely that they should receive John’s doctrine, and not his baptism; that they should be his disciples and followers, and not attend to the more distinguishing branch of his ministry; and it is still more unlikely that they should be baptized in his name, who preached Jesus Christ to his followers, and pointed out to them the Lamb of God, and declared him to be greater than he; it seems rather that they were baptized, and that they were baptized in the name of Christ, as John’s disciples were, as the apostle affirms in the following words.

A.T. Robertson
Act 19:4
With the baptism of repentance (baptisma metanoias). Cognate accusative with ebaptisen and the genitive metanoias describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in Mar_1:4 and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mar_1:7.; Mat_3:11.; Luk_3:16). If they did not know of the Holy Spirit, they had missed the point of John’s baptism.

That they should believe on him that should come after him, that is on Jesus (eis ton erchomenon met’ auton hina pisteus ōsin, tout’ estin eis ton Iēsoun). Note the emphatic prolepsis of eis ton erchomenon met’ auton before hina pisteusōsin with which it is construed. This is John’s identical phrase, “the one coming after me” as seen in Mar_1:7; Mat_3:11; Luk_3:16; Joh_1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John’s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.

Albert Barnes
Act 19:4
John verily baptized – John did indeed baptize.

With the baptism of repentance – Having special reference to repentance, or as a profession that they did repent of their sins. See the notes on Mat_3:6.

Saying unto the people – The design of his preaching was to tarn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come, Joh_1:15, Joh_1:22-27.

That is, on Christ Jesus – These are the words of Paul, explaining what John taught. John taught them to believe in the Messiah, and Paul now showed them that the Messiah was Jesus of Nazareth.

The argument of Paul is, that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. “Jesus is the Messiah for whom John came to prepare the way; and as you have em braced John’s doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name.

Jamieson, Fausset, and Brown
Act 19:4
Then said Paul, John … baptized with the baptism of repentance — water unto repentance.

saying unto the people, that they should believe on him which should come after him — that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.

Act 19:5
The name of the Lord Jesus (to onoma ton kuriou Iēsou). Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John’s baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Mat_28:19) and as was the universal apostolic custom. Proper understanding of “Jesus” involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized.

Albert Barnes
Act 19:5
When they heard this – When they heard what Paul had said respecting the nature of John’s baptism.

They were baptized … – As there is no other instance in the New Testament of any persons having been rebaptized, it has been made a question by some critics whether it was done here; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John: to wit, that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction; and it is evident that these persons were rebaptized by the direction of Paul. For:

(1) This is the obvious interpretation of the passage – what would strike all persons as correct, unless there were some previous theory to support.
(2) It was not a matter of fact that John baptized in the name of Christ Jesus. His was the baptism of repentance; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism.
(3) If it be the sense of the passage that John baptized them in the name of Jesus, then this verse is a mere repetition of Acts . Act_19:4; a tautology of which the sacred writers would not be guilty.
(4) It is evident that the persons on whom Paul laid his hands Acts . Act_19:6, and those who were baptized, were the same. But these were the persons who heard Acts . Act_19:5 what was said.

The narrative is continuous, all parts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows that the baptism of John was not strictly Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow, however, from this that Christian baptism is now ever to be repeated. For this there is no warrant in the New Testament. There is no command to repeat it, as in the case of the Lord’s Supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus.
In the name of the Lord Jesus – See the notes on Act_2:38.

A.T. Robertson
Act 19:6
When Paul had laid his hands upon them (epithentos autois tou Paulou cheiras). Genitive absolute of second aorist active participle of epitithēmi. This act of laying on of the hands was done in Samaria by Peter and John (Act_8:16) and in Damascus in the case of Paul (Act_9:17) and was followed as here by the descent of the Holy Spirit in supernatural power.

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

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

John Gill
Act 19:6 And when Paul had laid his hands upon them,…. They having been before baptized, not by him, but by John, or one of his disciples, in the name of the Lord Jesus; just as Peter and John laid their hands upon the believing Samaritans, who had been before baptized by Philip, Act_8:14 and the same extraordinary effects followed:

the Holy Ghost came on them; in his extraordinary gifts, whose special grace they had before an experience of:

and they spake with tongues; with other tongues, or in other languages, which they had never learned, or had been used to, as the disciples did at the day of “Pentecost”: and prophesied; preached, having an extraordinary gift at once, of explaining the prophecies of the Old Testament, and also foretold things to come.

John Gill
Act 19:7 And all the men were about twelve. The Syriac, Arabic, and Ethiopic versions, have not the word “about”; but affirm, that the men were twelve; and indeed the number being so small, the historian might be at a certainty about it: these seem to be the first materials of a Gospel church at Ephesus, which afterwards was very large and flourishing, and very likely were some of the elders of it.

Act 19:8
Spake boldly (eparrēsiazeto). Imperfect middle, kept on at it for three months. Cf. same word in Act_18:26.

Persuading (peithōn). Present active conative participle of peithō, trying to persuade (Act_28:23). Paul’s idea of the Kingdom of God was the church of God which he (Jesus, God’s Son) had purchased with his own blood (Act_20:28, calling Christ God). Nowhere else had Paul apparently been able to speak so long in the synagogue without interruption unless it was so at Corinth. These Jews were already interested Act_18:20).

Act 19:8 And he went into the synagogue,…. Of the Jews at Ephesus, for it seems to have been a private house, where he had met with the twelve baptized disciples, and had laid his hands on them; and these being Jews, as it seems most likely, by their having been baptized into John’s baptism, the apostle went along with them to the synagogue on the sabbath day, as was his usual custom; having a very great desire, and an affectionate concern, for the welfare of his countrymen the Jews:

and spake boldly for the space of three months; that is, he used great freedom of speech, and showed much courage and intrepidity of mind, in preaching the Gospel at the synagogue every sabbath day as it returned, during this space of time; some manuscripts read, “three days”:

disputing and persuading the things concerning the kingdom of God; the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel, and the Gospel church state, often signified by the kingdom of God, and of heaven, in Scripture; and concerning the glory of a future state, the way and right unto it, and meetness for it; and these things he reasoned upon in such a strong and nervous manner, and made use of such powerful arguments, in proof and demonstration of them, as were very persuasive, and engaged many to believe them, and give their assent unto them.

A.T. Robertson
Act 19:9
But when some were hardened (hōs de tines esklērunonto). Imperfect passive of sklērunō, causative like hiphil in Hebrew, to make hard (sklēros) or rough or harsh (Mat_25:24). In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Rom_9:18 and Rom_9:4 times in Heb_3:8, Heb_3:13, Heb_3:15; Heb_4:7, Heb_4:8 quoting and referring to Psa_95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly.

Disobedient (epeithoun). Imperfect again, showing the growing disbelief and disobedience (apeithēs), both ideas as in Act_14:2; Act_17:5, first refusal to believe and then refusal to obey. Both sklērunō and apeitheō occur together, as here, in Ecclus. 30:12.

Speaking evil of the Way (kakologountes tēn hodon). Late verb from kakologos (speaker of evil) for the old kakōs legō. Already in Mar_7:10; Mar_9:39; Mat_15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Act_9:2 for Christianity.

He departed from them (apostas ap’ autōn). Second aorist active participle of aphistēmi, made an “apostasy” (standing off, cleavage) as he did at Corinth (Act_18:7, metabas, making a change).

Separated the disciples (aphōrisen tous mathētas). First aorist active indicative of aphorizō, old verb to mark limits (horizon) as already in Act_13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Rom_1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Mat_25:32). Paul now made a separate church as he had done at Thessalonica and Corinth.

In the school of Tyrannus (en tēi scholēi Turannou). Scholē (our school) is an old word from schein (echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Mat_11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Co_16:19).

John Gill
Act 19:9 But when divers were hardened and believed not,…. For though some were affected with and convinced by the arguments the apostle used, others were but the more hardened and remained incredulous: for the Gospel, while it is the savour of life unto life to some, it is the savour of death unto death, to others; as the sun melts the wax, and hardens the clay:

but spake evil of the way before the multitude; the Syriac version and Beza’s ancient copy read, “before the multitude of the Gentiles”: the unbelieving Jews not only contradicted the Gospel preached by the apostle, but blasphemed it, and said all the evil things of it they could, and loaded it with reproaches, and charged it with all the bad consequences they could think of; and that publicly, before all the people, in order to prejudice them against it; for by “the way”, is meant the doctrine of the Gospel, which the Vulgate Latin here reads, “the way of the Lord”; and so some copies; and two of Stephens’s copies read, “the way of God”, as does also the Syriac version; and the Arabic version, “the way of faith”; and the Ethiopic version, “the doctrine”; the doctrine, which shows the way of God’s salvation by Jesus Christ:

he departed from them; the hardened, unbelieving, and blaspheming Jews, as being unworthy of the means of grace; he went out of their synagogue, and no more entered there: and separated the disciples; from them, the twelve disciples he had laid his hands on, and others who in this space of time, the space of three months, had been converted under his ministry; these he formed into a separate Gospel church state, as well as engaged them to quit the company and conversation of these blasphemers, and no more attend with them in their synagogue, that so they might not be infected and corrupted by them; a separation from such who contradict and blaspheme the truths and ordinances of the Gospel, is justifiable:

disputing daily in the school of one Tyrannus: which was either built by him, and so went by his name, or which one of this name possessed, and made use of; for it seems to be the proper name of a man, and so the Syriac version renders it, “whose name was Tyrannus”; though by others it is taken to be an appellative, and to design some great person, who patronised the apostle, and in whose house he taught; the word “tyrant”, being formerly used for a king, a prince, or nobleman; and so the Arabic version renders it, “in the dwelling house of one of the great men”; the chief of Asia, that were his friends, Act_19:31 and so the Ethiopic version, “and he taught daily before the court and the governors”:

some copies read “Tyrannius”; mention is made of a philosopher whose name was “Tyrannion”, who was so called, because he vexed and disturbed those that were brought up in the same school with him (f); this man it seems was a schoolmaster; there was one of his name a bishop of Tyre, a martyr under Dioclesian; and another whose name was Tyrannus, bishop of Antioch (g); Beza’s ancient copy, and one of Stephens’s, add, “from the fifth hour to the tenth”; as if he spent five hours in public teaching every day, and rest in his trade and devotion.

(f) Hesychius de Philosophis, p. 64. (g) Euseb. Eccl. Hist. l. 7. c. 32. & l. 8. c. 13.

A.T. Robertson
Act 19:10
For two years (epi etē duo). Note epi with accusative for extent of time as in Act_19:8, epi mēnas treis and often. But in Act_20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of “three years.” That may be a general expression and there was probably a longer period after the “two years” in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the “for a while” of Act_19:22.

So that all they which dwelt in Asia heard (hōste pantas tous katoikountas tēn Asian akousai). Actual result with hōste and the infinitive with accusative of general reference as is common (also Act_19:11) in the Koiné[28928]š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Rev_1:11; 2; 3. Demetrius in Act_19:26will confirm the tremendous influence of Paul’s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Co_5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Co_16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Act_19:22, Act_19:29; Act_20:4). Paul’s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

John Gill
Act 19:10
this continued … two years — in addition to the former three months. See on Act_20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on Act_20:2, Act_20:3) is twice called his third visit (2Co_12:14; 2Co_13:1). See on 2Co_1:15, 2Co_1:16, which might seem inconsistent with this. The passage across was quite a short one (see on Act_18:19) – Towards the close of this long stay at Ephesus, as we learn from 1Co_16:8, he wrote his First Epistle to the Corinthians; also (though on this opinions are divided) the Epistle to the Galatians. (See on Introduction to First Corinthians, and see on Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (Act_18:7-10), so at Ephesus.

so that all they which dwelt in — the Roman province of Asia heard the word of the Lord Jesus, both Jews and Greeks — This is the “great door and effectual opened unto him” while resident at Ephesus (1Co_16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (Act_20:17, etc.). And thus Ephesus became the “ecclesiastical center for the entire region, as indeed it remained for a very long period” [Baumgarten]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col_1:7; Col_4:12-17; Phm_1:23).