1. Through Galatia and Phrygia to Ephesus (18:23-20:1)

Luke’s introduction of Apollos (18:24-28), a Jew from Alexandria in Egypt, suggests the spread of the Christian movement into Egypt during the period when Paul was active in Asia Minor and Greece. Apollos, apparently, was not acquainted with the reality of the Pentecost experience, the gift of the Holy Spirit. He was powerful in the Scriptures (OT), and was able to teach accurately about Jesus; but cognitive understanding is not enough. The Gospel conjoins head and heart, thought and experience. Priscilla and Aquila explain to him the way of God, presumably introducing him to the gift of the Spirit, which was the essential dynamic of the Christian ordering of life known as “the Way” (9:2; 19:9, 23; 22:4; 24:14).

The proof of Apollos' lack of acquaintance with the gift of the Spirit is seen in the disciples Paul finds in Ephesus (19:1-7). Paul goes to the crux of the problem: Did you receive the Holy Spirit when you believed? This is the essence of Christian experience (Ro 8:9), which often is replaced by proper theology, correct doctrine, or right belief. Apollos reminds us that knowing accurately the things about Jesus is not sufficient. There must also be the reality of the indwelling presence of the Spirit, which incarnates that knowledge in our lives.

Paul’s ministry in the synagogue of Ephesus (19:8-10) is the longest recorded in Acts. For three months they wrestled with the Gospel before expelling Paul and his disciples. Paul moves to the hall of Tyrannus where, according to some manuscripts, he taught from the fifth to the tenth hours. This was the time of rest during the heat of the day (11:00 a.m.-4:00 p.m.) when people were free to gather, Paul was free from his trade to teach, and the hall was available from its regular use.

Paul’s ministry over two years had great effect (19:10-20). His work obviously consisted of more than gathering people into a “church.” It had a powerful outward thrust so that the entire province of Asia was impacted—an important lesson for evangelism in our day. The ultimate goal is not church growth but spreading scriptural holiness throughout the land. Such ministry, like Paul’s makes a powerful impact on the culture. There are those who attempt to cash in on the movement by mimicking the methods but who lack the reality of experience that empowers the methods (vv.11-16). The old values and structures of the culture are overthrown (vv.18-19), and the transformed lives of disciples are a vital witness to the wider culture (v.20).

Any such dynamic witness to the transforming power of new life in Christ will inevitably become a threat to the power structures of the status quo. This was true in Ephesus (19:23-20:1). A major industry, the metalsmiths who made votive offerings for people to bring to the great temple of Artemis, one of the seven wonders of the ancient world, experienced depression because large numbers of believers no longer worshiped Artemis. Christianity was unraveling the fabric of the culture, and, if allowed to spread unchecked, could result in the demise of a whole way of life.

Consequently, the metalsmiths stir up the city and foment a meeting (ecclesia) of the citizenship (demos) of Ephesus in the theater. As a free city, Ephesus was allowed to govern her own affairs through such meetings of her citizens, which, archaeological and inscriptional evidence reveals, were held in the theater. Such meetings, however, had to be cleared in advance with the Roman authorities to avoid any possibility of sedition or revolt. Since this was an unscheduled meeting, the town clerk (who regularly chaired such meetings) warned the people of the danger of Roman displeasure (19:40-41).

Note that the Jews feel compelled to make a defense before the people (demos) (19:33-34). Again it is likely that the Jews are concerned lest Christian proselytizing be viewed by the officials and Gentiles as Jewish activity and the Jews become objects of attack. The response of the Ephesians tends to confirm these fears.

When the disturbance was over, why did Paul send for the disciples to exhort them prior to his departure? Why, on his return through this area on his way to Jerusalem, did he call the Ephesian leaders to meet him at Miletus (20:17)? A growing number of scholars suggest that Paul was imprisoned in Ephesus (cf. 2Co 1:8-10). From this imprisonment the letters to the Philippians, Colossians, Philemon, and “Ephesians” were written. (There is no addressee in earliest manuscripts of Ephesians, and internal evidence clearly indicates that the letter is not to a church founded by Paul [cf. Eph 1:15; 3:2; 4:21]). This might help explain why the Asiarchs (19:31) are involved in preventing Paul from appearing in the theater, and it suggests that one result of the event was Paul’s expulsion from Ephesus.