Sermon 33

Transitions

Acts 18:18-19:7

The text before us tonight seems records three very separate events. But there is a link. What links these three events is that they all mark a point of transition in someone's life.

Paul In Transition, 18:18-23.

Paul had been in Corinth more than a 18 months (18:11, 18a) but now it was time to move on. Cenchrea was the seaport nearest Corinth and so Paul traveled there in order to sail to Syria. The text says that he took Aquila and Priscilla with him indicating that they were part of the ministry team at this time.

As a passing note, verse 18 says that Paul shaved his head at Cenchrea because he had a vow. What does that mean? What makes it difficult to understand is the fact that the Holy Spirit chose not to give any further explanation, just a passing comment.

What is this vow? What is this shearing of his head? Why did Paul do it? The commentaries that I have all say that this vow was a Nazarite vow, Numbers 6:2-5. The Nazarite vow was a special pledge of separation and devotion to God made in gratitude for gracious blessing or deliverance. It was for a specific period, usually a month although Samson was a Nazarite for life, and ended with an elaborate ceremony. Perhaps, Paul had entered into this vow in gratitude for God's deliverance in Corinth. The time ended in Cenchrea and so he cut his hair. Of course, Paul knew and taught that as a Christian, he was no longer require to keep such Old Testament rituals but he, no doubt was still influenced by his Jewish heritage, still loved the law of God and wanted to demonstrate his deep gratitude for God's encouragement during the difficult times at Corinth. And so, he made and fulfilled a vow.

The trip to Syria was by way of Ephesus, the most important city in Asia minor at that point in history, v. 19a. Ephesus is going to be very important also in the spread the gospel, Acts 19:10, 26. But all that happened during Paul's third missionary journey and in this verse we are still in the second journey.

The arrival at Ephesus served as a survey trip for future missionary endeavors. Paul, in typical fashion, Paul taught in the Jewish synagogue and receiving positive response, was asked to stay, vs. 19-20. But Paul was determined to be in Jerusalem in time for the feast (probably Passover). Instead, he left Aquila and Priscilla in Ephesus (v. 19) to established themselves, I Corinthians 16:8, 19. Paul promised to return to Ephesus according to God's will.

In two and a half verses, Luke summarizes a long and arduous journey. He left from Ephesus on a ship. He sailed to Caesarea. He went up to Jerusalem and greeted the church. He went down to Anticoch, his home church. He went back to the places he had been on the first two missionary journey (Galatia and Phygia) strengthening the disciples, vs. 21b-23. With those words, Luke closes his record of the second missionary journey and begins the account of Paul's third missionary tour. It was a transition time in the ministry of Paul. He had to be flexible to God's will.

Apollos In Transition, 18:24-28.

Before continuing the record of Paul's third missionary journey, Luke returns to recount what took place at Ephesus after Paul's departure. He tells the story of a second person in transition - Apollos.

What do we learn about Apollos? He was Jewish. He had been born in Alexandria, Egypt. Apollos was reared outside of Israel but inside a Jewish cultural setting. He was eloquent - a man of words and ideas, an impressive speaker. He knew the Old Testament scriptures exceptionally well having been instructed in the way of the Lord. Verse 25 also says that he was fervent in spirit, in other words, passionate. The text also indicates that Apollos was bold - "he spake and taught diligently the things of the Lord, see also v. 26a." In the synagogue setting, Apollos would have been a devastating debater.

But there was one thing that Apollos lacked. He lacked complete knowledge of the gospel message. Verse 25 says that he knew "only the baptism of John." Exactly what that means is not clearly stated in the text. It may mean that Apollos knew about the ministry of John the Baptist - a message of repentance and faith in Christ, the truth about baptism - but that he didn't know about the ministry of the Holy Spirit. Whatever it was, though, it was incomplete.

And so, Aquila and Priscilla, hearing his teaching in the synagogue, did not publicly argue with him or straighten him out. Christians should not debate Christianity in the presence of unbelievers. Instead, they wisely took Apollos aside privately, probably in the privacy of their home, and "expounded unto him the way of God more perfectly." There is something more to be said about Apollos. He was humble enough to be taught.

Sometimes gifted guys like Apollos are not very teachable. But Apollos was. And he learned the complete story. The opportunity for him to travel to Achaia (Corinth) presented itself and Apollos went with letters of recommendation, v. 27. The text goes on to say that he was very helpful. According to verse 28, his forte' was to prove that Jesus was the Jewish Messiah.

Apollos was in transition. In his case, the transition was one of spiritual maturity. He was a gifted man with a tremendous zeal to do the work of the Lord. Aquila and Priscilla had the maturity to see his immaturity and carefully bring him along to the point where he was very profitable to the work of the Lord.

Twelve In Transition, 19:1-7.

After the brief interlude describing Apollos' growth and ministry, Luke returns to the story of Paul's missionary journeys. The beloved apostle makes good on his promise to return to Ephesus, while Apollos is in Corinth. He hoped, no doubt, that the Jews would still be eager to hear him. A year or more has passed.

Upon his arrival in Ephesus, Paul meets some men (v. 1), actually about 12 in number (v. 7). These men have been a source of great controversy in theological discussions.

The big question is, "Were they already saved when Paul met them?" Some people assume they were because they are referred to as disciples in verse 1 and because they had been baptized, v. 3. If they were saved, then how do you interpret what happened to them in this text? This passage is used by those who believe in the "second blessing" that is, that re and sometime after salvation. It the doctrine of the Holiness / Pentecostals. Receiving the Holy Spirit is an act of sanctification - they teach - producing sinless perfection and is associated with speaking in tongues. But that's not what the Bible teaches and that's not what happened here.

The typical Protestant interpretation of this passage is that John's baptism was not the same as Christian baptism. According to this teaching, these men were Old Testament saints who needed to move to the New Testament era of possessing the Holy Spirit and being baptized with Christian baptism. But, again, that's not what happened here.

The word "disciples" may refer to a Christian in our mind, but that is not the real meaning of the word. It simply means a "learner." In fact, the gospels say that the Pharisees had disciples (as in Luke 5:33) and they certainly were not Christians.

Apparently there was something in their lives or in their words that gave evidence to Paul that something was lacking. His question to them (v. 2a) was important because the witness of the Holy Spirit is the one indispensable proof that a person is truly born again (Romans 8:9, 16; I John 5:9-13; Ephesians 1:13). Their answer revealed the vagueness and uncertainty of their faith. They didn't know that the Holy Spirit had been given. It seems obvious to me that those twelve men in Ephesus were not saved. They had probably been under the preaching of Apollos, (Acts 18:24-28) but did not know that even John’s baptism required repentance and faith in Christ first (v. 4). When Paul explained to them that even John taught repentance and faith in Christ, they were saved and then needed believer’s baptism. This seems to me to be a classic instance of baptism without salvation. It demonstrates that baptism will not save and that baptism is in keeping with the scriptures, only when it is believer’s baptism.

These men were saved and then were baptized in the name of the Lord Jesus. This is one of two places in Acts where the phrase "baptized in the name of the Lord Jesus" is used (Acts 8:16). There are some who believe in the "Jesus only" baptism and cite these two passages as their proof. There is, however, no contradiction between what Acts says and what we do when we baptize. I say, "I baptize you in the name of the Father and of the Son and of the Holy Spirit." This is direct obedience to what Jesus said about baptism in Matthew 28:18-20. But there is no contradiction. To do something in the name of someone, is to do with their authority. If I am an ambassador and I say, "I come to you in the name of the United States of America" or if I say "I come to you in the name of the President of the U. S." I am really saying the same thing - that my authority to speak has been given to me by my country through my President. Likewise, when I baptize, it is no in my own authority but in the authority of the one who commanded me to baptize (Jesus) and in whom He represents (the full Godhead - Father, Son and Holy Spirit). There is no contradiction.

There was tongues associated with this instance of salvation, for the third and final time in the Book of Acts. It happened on the day of Pentecost. It happened at the house of Cornelius. And it happened here in Acts 19. It was confirmation of Paul's Apostolic office.

Not everyone comes to salvation the same way. These men were in transition when it came to their knowledge of salvation.

We have covered much ground tonight and much of it doesn't seem to be related to. The one thing that connects all three of these events was that we find people in transitions - Paul with regard to ministry; Apollos with regard to spiritual maturity and 12 men with regard to understanding the gospel.

The truth is that we are ourselves in a constant state of transition and that we are constantly encountering people who are in transition. We must recognize that and always be moving ourselves and others in the direction of being closer to God.