Word-Driven Disciple Makers

Later, when Paul wrote 1 Corinthians from Ephesus, he mentioned Apollos being there with him (1 Cor 16:12). Apollos’s ministry blessed many, and Paul must have appreciated having another laborer in the harvest field (Matt 9:37-38).

Acts 19:1-10

While Apollos was watering the seed in Corinth, Paul arrived in Ephesus, the major stop on this third missionary journey. Paul expounded the Scriptures and exalted the Savior (1) to the disciples of John, (2) to the Jews in the synagogue, and (3) to many residents of Asia in the lecture hall of Tyrannus.

In chapter 19 we find Paul first encountering “some disciples” (v. 1). Unfortunately, these people weren’t true disciples of Jesus; rather, they were “twelve almost Christians” (Begg, “About Twelve Almost Christians”). They resembled Apollos in some ways, but the differences outweigh the similarities (Johnson, Let’s Study Acts, 235). Apollos taught accurately about Jesus and was fervent in the Holy Spirit, but the same can’t be said for this group.

Perhaps Paul observed something in their behavior and demeanor, leading him to ask them some important spiritual questions. This is a good possibility since it’s clear that this group didn’t possess the Holy Spirit, who indwells all believers (e.g., John 14:17; Rom 8:14-16; Gal 3:1-5; Eph 1:13-14; 3:16; 4:30). Paul wrote to the Romans clearly and emphatically: “If anyone does not have the Spirit of Christ, he does not belong to him” (Rom 8:9).

After a discussion about the Spirit, baptism, and the Christ (vv. 2-4), they were baptized “into the name of the Lord Jesus” (v. 5). Paul then laid hands on them, and they experienced the Spirit’s presence and power in a mini-Pentecost sort of way, speaking in tongues and prophesying (v. 6).

Surely these disciples had at some level heard of the Spirit since they were familiar with John the Baptist, who spoke of the Holy Spirit (cf. Matt 3:11). But they hadn’t heard of the fulfillment of John’s ministry—that the Holy Spirit had come into people’s experience (Johnson, Let’s Study Acts, 235). They were ignorant of Pentecost (Stott, Message of Acts, 304). John Stott describes their condition well:

In a word, they were still living in the Old Testament which culminated with John the Baptist. They understood neither that the new age had been ushered in by Jesus, nor that those who believe in him and are baptized into him receive the distinctive blessing of the new age, the indwelling Spirit. (Ibid.)

But after Paul explained the gospel to them, they believed by the grace of God.

Later Paul wrote to the Corinthians, urging them to “examine” themselves to see if they were of the faith (2 Cor 13:5). In 1 John we also see tests: every believer will pass a “doctrinal test,” an “ethical test,” and an “experiential test.” Doctrinally, they will believe in the real Jesus and what he did (1 John 1:1-4; 2:2,22-23; 4:2-3,10,15; 5:1,5). Ethically, they will walk in light and love (1 John 1:6; 2:6,9-11,29; 3:6-10,14; 4:8). Experientially, they will know the abiding presence of the Spirit (1 John 3:24; 4:6,13). Paul forces John the Baptist’s disciples to examine themselves, and doing so leads to their conversion.

Often religious people, like these disciples, are unconverted people. One need only look at popular cults—like Mormonism, Jehovah’s Witnesses, and Christian Science—to find examples of what I mean. Those who often attend Christian religious events but can’t articulate the basic truths of the gospel and who give no signs of regeneration also serve as examples. This is why we must explain the true gospel to religious types; they too are in need of salvation.

What should we make of these disciples speaking in other tongues and prophesying after believing? These signs, like those experienced by the believers in Samaria, were visible and public indicators that they possessed the Spirit. But this pattern is not universal in Acts. Not every convert experiences such manifestations. The norm is repentance and faith in Jesus and possession of the Spirit. And the visible profession of faith is baptism.

The disciples of John at first had some external form of religion, but until Paul told them about the gospel, they had not been changed truly and internally. But praise God, he changes all sorts of people—from the hedonists to the religious types.

I have always been moved by the story of John Wesley’s conversion, which bears some similarity to what we see here. Wesley was the son of a minister, Samuel Wesley, and of a godly mother, Susanna. Wesley attended Oxford and became double professor of Greek and logic at Lincoln College. He served as his father’s assistant and was later ordained by the church (Hughes, Acts, 245). While at Oxford, Wesley was a member of the “Holy Club,” a group dedicated to wholeheartedly pursuing godliness. He then became a missionary to the American Indians in Georgia.

After failing in his work among them, he was forced to return to England. He wrote, “I went to America to convert the Indians; but, oh, who shall convert me?” (cited in Hughes, Acts, 245). By God’s grace, however, in America he had encountered some Moravians, a Christian group that emphasized Bible reading, prayer, and worship. Their spiritual vitality had a tremendous impact on him. He sought out one of the leaders, having become convinced of his own unbelief. Wesley wrote in his journal about his conversion the night of May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death. (Quoted in Hughes, Acts, 245)

Prior to that experience, Wesley was a committed religious man who even traveled overseas as a missionary. But in spite of his theological knowledge, he wasn’t truly born anew. He needed to experience and embrace the reality of the living Savior. Many religious people are in a similar position today. May God grant us grace to proclaim the gospel to them so that they too may come to saving faith in Christ.

As was his custom, Paul evangelized in the synagogue, proclaiming Jesus as Messiah. He had already visited the Ephesian synagogue briefly (18:19-21), but now he’s able to stay longer. Unlike some other synagogue experiences, Paul taught this time for “three months” before opposition ensued. That suggests the Ephesians were more open to Paul’s message than previous Jewish audiences. Some of them became believers, but others persisted in unbelief. The latter slandered the Way publicly, as Paul once did (22:4), bringing opposition once again (cf. 1 Cor 16:8-9). The “hardened” Jews were rejecting the only way to God (John 14:6).

As in Corinth (18:7), Paul took the new converts to a different location in order to continue his evangelistic exposition. They went to the lecture hall of Tyrannus. Some traditions claim Paul taught during the typical siesta times in Ephesus, between 11:00 and 4:00. This would make sense if Paul made tents in Ephesus (see 20:34). I like to imagine Paul taking a break from tent making to expound the Word, once again displaying his exemplary work ethic. This went on for “two years” (v. 10), a long stay for Paul.

Since the hall was a public place, Paul could evangelize all sorts of people, both Jews and Greeks, there. It’s possible Epaphras became a Christian there during this time and then helped establish the congregation in Colossae and probably many others (Col 1:7; 4:13; Rev 2–3). The origins of many of the churches in Revelation, in fact, probably date from this period (Rev 1:4,11; Johnson, Let’s Study Acts, 236). Here then is another example of the benefit of planting the gospel/churches in major cities, as Paul did in Ephesus. From city centers other churches in other areas are often started.

Luke presents to Theophilus a range of people who need Christian instruction. Some people know Christ and simply need encouragement and reinforcement, as Paul’s return visits in verse 23 illustrate. Others may be genuine Christians, but they lack doctrinal clarity on a particular matter, as Apollos did. Still others are religious but have no understanding of the gospel, as the disciples of John demonstrate. Further, some have heard the gospel but refuse to believe in Christ, as was the case with many unbelieving Jews in Ephesus.

The great news is that many people—of great diversity—will believe the gospel when it’s taught to them. The world needs thousands of Bible-teaching, Christ-exalting, Spirit-empowered, prayer-soaked, gospel-centered teachers. The world needs Word-driven disciple makers who will teach others one-on-one in homes, in public settings, in marketplaces, and everywhere in between. So, by the power of the Spirit, with the Word of Christ, let’s go make disciples of all nations.