And he went through Syria and Cilicia confirming the churches.
Paul as a model for all gospel ministers
He recognises the importance of--
I. Establishing new converts in the faith. In this visit he does not break new ground, but goes over the old scenes. Who that remembers the treatment which he met with at Lystra can fail to admire his magnanimity and dauntless heroism in entering this place again? Note in relation to his confirmatory work--
1. The method (Acts 16:4). He carried with him wherever he went, and expounded, the apostolic letter from Jerusalem (Acts 15:23-29).
2. The success (Acts 16:5). Here was--
(1) Moral increase--“established in the faith.” Their views became clearer; their principles struck a deeper root; their attachment to Christ attained a greater strength. Their religion passed from the region of theories and feelings into their heart and life.
(2) Numerical increase--“increased in number daily.” Let Christians improve in character, and converts will multiply daily. This confirmatory work is preeminently the work of Christians in this age and land of ours. A reconverted Church is essential to the conversion of the world.
II. Enlisting true coadjutors in the work. Off the page of history stands there a man more brave, mighty, self-dependent than Paul. Yet he needs a companion. He lost Barnabas, and he “chose Silas,” and took with him Timotheus. Christ knew our social needs, and hence, in sending out His disciples and apostles, He sent them in twos. One supplements the deficiencies of the other; in the breast of one there lies a spark to rekindle the waning fire of the other’s zeal. He selected the best man as his social helper. In a great work, link not yourselves to spiritually common men when you may get moral peers and princes.
III. Accommodating himself to public sentiment. The Jews believed in circumcision. Although the rite was no longer binding, it was not yet a moral wrong; and hence Paul, in accommodation to the popular sentiment, circumcises Timothy. His fixed line of procedure was to act on the cities through the synagogues. But such a course would have been impossible had not Timothy been circumcised (Acts 21:29). The very intercourse of social life would have been almost impossible, for it was still “an abomination” for the circumcised to eat with the uncircumcised. In all this Paul was consistent with himself, with his own grand axiom, “I am all things to all men, that I might save some.”
IV. Yielding to the dictates of the Divine Spirit (Acts 16:6-8).
1. There is a Divine Spirit, and that Spirit has access to the human spirit.
2. If we are the true ministers of Christ, His Spirit, according to tits promise, is with us--“Lo, I am with you always.”
(1) The will of that Spirit must be obeyed: to oppose that is sin, weakness, ruin.
(2) The will of that Spirit is knowable: He gives indications by impressions within and by events without. (D. Thomas, D. D.).
And after he had spent some time [at Antioch] he departed, and went over all the country of Galatia and Phrygia.--
Paul’s third missionary journey
1. Nothing was said as to who went with him from Corinth to Syria. It was not, however, Paul’s custom to travel alone if he could help it. The probability is, that both Silas and Timothy accompanied him. Silas and he set out together on the second journey, and he and Barnabas had started on the first, and together they would be likely to return. Timothy, in addition to his other duties, was very much of a personal attendant on St. Paul, so that his being with him would be almost indispensable.
2. Silas drops out of the history here, probably settling again at Jerusalem. The special work he had consented to undertake was fulfilled. Some years afterwards, we find a Silvanus mentioned by St. Peter in his epistle to the strangers scattered through Pontus, Galatia, Asia, and Bithynia, as one not unknown to them (1 Peter 5:12). It would be natural to find Silas associated with Peter, as both had special relations with the Church at Jerusalem, and natural too, that he should be the bearer of an epistle to people among whom he had personally travelled.
3. Paul and Timothy then went down to Antioch. Something similar to what had occurred before would occur again. The Church would be called together to receive an account of what bad been accomplished. With what interest the Church would listen to the incidents connected with the visit to Galatia, the extraordinary circumstances which led Paul and his companions to Troas, the vision calling them to Macedonia, their advancing to Europe with “all that God had done with them” at Philippi and Thessalonica, Berea and Athens, Corinth and Cenchrea!
4. After staying “some time” at Antioch, he set out again with Ephesus as his destination, but contemplating first a visit to the Churches in Phrygia and Galatia. Here, Again, nothing is said of companions. But we may safely say that Timothy at least would be with him. We find him with the apostle at Ephesus towards the close of this journey, and the probability is that he was with him at the beginning. They no doubt visited Derbe and Lystra, and the neighbouring Churches. Timothy would revisit the home of his childhood, would meet probably his mother and grandmother, and perhaps find that his father, if not a Christian before, had been “won” by the influence of the “holy women,” beholding “their pure conversation coupled with fear.” As Timothy had engaged in a Divine work, and had seen in the course of it some of the most wonderful cities in the world; as he was no doubt greatly advanced in character, besides being developed into mature manhood, it is impossible not to feel that the meeting between him and his parents would be one of deep and touching interest.
5. This is the second time that Paul visits Galatia; the third of his visiting Derbe, Lystra, and the neighbouring places; and it looks very like a regular and systematic apostolic “visitation.” The apostle was always anxious not only to lay a foundation, but to build upon it, “like a wise master builder.” His confirmation of the disciples consisted in such ministerial instruction, exhortation, appeal, as might quicken the indolent, comfort the distressed, encourage the weak, animate the desponding, and strengthen and corroborate in every soul holy purposes and spiritual aims.
6. While he is doing this we shall look in at Ephesus and see what has been transpiring there since he left Aquila and Priscilla behind there. On their first settling at Ephesus there were no Christian disciples with whom they could meet; and hence, in the absence of the higher means of grace, they attended for Sabbath worship at the synagogue. One morning a stranger appeared in the assembly, and on being invited by the rulers of the synagogue, spoke with fervour, learning, and eloquence. He was an advanced Jew, for “he was instructed in the way of the Lord,” so far as that could be done by the teaching of John the Baptist. That teaching was the teaching of preparation and repentance--a readiness to receive the coming One. Whether Apollos had got so far as to know that John had recognised in Jesus the Christ whose forerunner he was, it is impossible to say. He certainly knew nothing of the Saviour’s death, resurrection, and ascension, the outpouring of the Spirit, with the great doctrines underlying these facts; but, so far as he knew, he believed; believing, he spoke. Aquila and Priscilla saw the sincerity and earnestness of the man; they saw also the defectiveness of his knowledge; they were deeply interested in him; so they sought his confidence, took him to their house, and “expounded unto him the way of God more perfectly.” In spite of the difference between a learned Alexandrian and a tradesman of Pontus, there was much that the one could impart to the other. Apollos had had the advantage of whatever could be acquired in the schools of the Rabbis, but Aquila and his wife had for two years lived with St. Paul, and it is easy to see how much they could reveal of the way of the Lord to one who knew only the baptism of John. It is interesting to think of the power of Christian intelligence, the unlearned wisdom of the heart in Priscilla and Aquila, and of the humility and teachableness of Apollos, who was advanced from a disciple of John to a believer in Jesus. Furnished by a “letter of commendation” Apollos went to Corinth, where he found ample scope for his new knowledge and old accomplishments, and began to “help them much who believed” (verses 27, 28). The character of Apollos comes out to great advantage in connection with the effect he produced at Corinth. His powers were so remarkable, and his eloquence of speech so fell in with the taste of the Corinthians, that he became wonderfully popular. When parties sprang up in the Church, there were those who called themselves by the name of Apollos. We have reason to think that this was not acceptable to Apollos himself, for when he was afterwards at Ephesus, and a visit from him seems to have been requested by the Corinthians, and when Paul himself urged him to go, he declined to do so (1 Corinthians 16:12).
7. We now return to St. Paul, who did not arrive at Ephesus until after Apollos had left; of him he would hear much that would interest him from Aquila and Priscilla. Immediately on his arrival he met with certain disciples of John, who were in much the same condition as Apollos. Paul’s question, “Did ye receive the Holy Ghost when ye believed?” brought out the true state of the case, and led to explanations which led to their baptism, and the gift of the Holy Ghost. Settled down again, doubtless with Aquila and Priscilla, Paul prepared to attend the synagogue in accordance with the promise he had given to return to Ephesus. “For the space of three months” he continued to do this, “disputing and persuading the things concerning the kingdom of God.” We have reason to think that many were impressed; but “divers being hardened,” the apostle retired to a meeting place that he could call his own, the “school of one Tyraunus,” where he continued for “two years,” in addition to the three months mentioned before. The result was, “that all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” (T. Binney.)
Paul’s third missionary journey
I. The disciples of Christ have need of strengthening. Those whom Paul revisited in Phrygia and Galatia were Christians. But they were deficient in knowledge, and probably not established in the practice of Christian principles. Thus they were in danger of being led away by false teachers, and of lapsing into evil courses. Paul, by another visit, would enlighten and establish them. It is not enough that souls are influenced to accept the Saviour. They only are safe who are grounded in the truth. Many a preacher fails of lasting results because hopeful converts are neglected. Indoctrination is the great want of our times. The air is full of scepticism. The building process is vastly important; souls need to be fortified for the foes they are sure to meet.
II. God leads into clearer light and larger usefulness those who live and labour according to the light they have. Apollos was instructed in the way of the Lord according to the imperfect knowledge of John’s disciples; but did not know that Jesus was the Messiah. The sincerity, devotion, and earnestness of his heart fitted him to welcome the news of Christ as come. He was ready for instruction from any source. In the providence of God, teachers were found for him. He became acquainted with Christ, and an open door was ready for him. Souls are not to wait for the knowledge of all truth before they begin to love and serve. At first the full illumination may be withheld; but, doing the truth as one understands it, he shall be led into larger truth for greater service.
III. God often uses humble instruments in accomplishing large results. The learned and eloquent Apollos was vastly superior to Aquila and Priscilla; but they led him into an accurate knowledge of the Messiah. Thus there were two persons belonging to the laity--one a woman, accomplishing a work which usage assigns to public teachers of religion.
IV. Labour is of long range. Paul was instrumental in the conversion of Aquila and Priscilla. These two wrought at Ephesus; led Apollos into the knowledge of Christ. Apollos was instrumental in winning many converts at Corinth, and thenceforth became a missionary of great zeal and power. A child in the Sabbath school is led to Christ; he is educated in the Christian faith, and becomes a teacher, a preacher, a missionary; is instrumental in the conversion of many souls, and these of many more; and so the centuries go by, that teacher’s work widening until the end. The mountainside sends forth its rill. The rill becomes a river, and the river runs on, watering a continent. Cheer up, then, servant of the Master in any sphere, eternity alone shall tell the story of your toil. (Sermons by the Monday Club.)
And a certain Jew named Apollos, born at Alexandria.--
Apollos
He is here presented to us as a man of--
I. Superior Biblical knowledge. He was “mighty in the Scriptures,” and “instructed in the way of the Lord.” To be mighty in the Scriptures is not to have a mere knowledge of the letter. A man’s verbal knowledge of the Scriptures may be extensive and correct, and yet he may be very ignorant of their spiritual import. True mightiness in the Scriptures includes a knowledge of the leading--
1. Historical facts. These embody principles that have to do both with the procedure of God and the duty and destiny of man.
2. Principles. Facts are valuable only as they are the casket and mirror of principles. These principles are doctrinal and ethical--theoretic and regulative.
3. Aims. The grand aim of the Scriptures is not to build up creeds, to establish sects, to make man the creature of dogmas, rituals, and pietistic moods--such a use is a perversion--but to make men morally good. He who does not understand this to be its grand purpose, however conversant he may be with its leading facts and principles, cannot be mighty in the Scriptures or “understand the way of the Lord.” A man may be mighty in linguistical attainments, in classic lore, in general literature, in the arts and sciences, but unless he is “mighty in the Scriptures,” he will never be a great preacher.
II. Effective power of expression. Eloquence is influential expression--such an expression of a man’s own soul as makes his audience feel one in heart with him in the question discussed. Eloquence will depend mainly on--
1. The power of the subject on the speaker’s mind. If he has so compassed it with his intellect that he can hold it before his heart until it melts, thrills, and permeates him, he has in him the first condition of eloquence.
2. Adequate communicative organs. A man may have the subject so in him as to inflame his own soul, and yet be unable to make his audience pulsate with his own emotions. He may lack in--
(1) Voice. Its modulations may be incapable of conveying what is in him.
(2) Language. His vocabulary may be too poor, and his tongue too hesitant.
(3) Gesture. It may be stiff, awkward, repulsive.
(4) Countenance. The eye may be too dead to flash the fire; the muscles of the face too rigid to quiver; the whole face too fleshy to radiate the Divine. Although true eloquence is a gift, it may be reached to some extent by cultivation. Men who have it not by nature, and who strive to be eloquent by oratorical contrivances, often disgust their auditory. Daniel Webster says,
“True eloquence cannot be brought from far. Labour and learning may toil for it, but they will toil in vain. Words and phrases may be marshalled in every way, but they cannot compass it. It must exist in the man, in the subject, in the occasion. Affected passion, intense expression, the pomp of declamation, all may aspire to it: they cannot reach it. It comes, if it come at all, like the outbreaking of a fountain from the earth, or the bursting forth of volcanic fires, with spontaneous, original, native force. The graces taught in the schools, the costly ornaments and studied contrivances of speech, shock and disgust men when their own lives, and the fate of their wives, their children, and their country, hang on the decision of an hour. Then patriotism is eloquent--then self-devotion is eloquent. The clear conception outrunning the deductions of logic, the high purpose, the firm resolve, the dauntless spirit speaking on the tongue, beaming from the eye, informing every feature, and urging the whole man onward to his object. This, then, is eloquence; or, rather, it is something greater and higher than all eloquence. It is action--noble, sublime, godlike action.”
III. Fine attributes of spirit. We learn that it was--
1. Earnest. “Being fervent in spirit.” Earnestness is the necessary result of genuine faith in the gospel, and is essential to all eloquence in its advocacy.
2. Faithful. He taught faithfully so far as he knew. He did not pretend to a knowledge which he had not. There was much that he did not know, for knowing only the “baptism of John,” he had not a knowledge of Jesus as the Messiah.
3. Courageous. He was not satisfied with talking in a more private way, but he entered the synagogue, and, with an undaunted courage, spoke to the bigoted Jews.
4. Docile. This man of genius and eloquence feels his ignorance, and modestly submits to the teaching of Aquila and Priscilla. This beautiful little incident furnishes an example--
(1) To hearers. Aquila and Priscilla, though they knew much more of the things of the Lord than Apollos, yet they attended his ministry. If they could not derive much profit from it, they were there to encourage him. They did not scoff at his ignorance, or parade his defects, but endeavoured to give him a more accurate idea of the gospel, not publicly or ostentatiously, but privately and with becoming modesty. Enlightened and experienced Christian hearers may do great service to young ministers in this way.
(2) To preachers. This eloquent young man, who had just come from the university of Alexandria, was not above learning of this humble tent maker and his wife. Great souls are always docile.
IV. Varied capacity for usefulness. “And when he was disposed to pass into Achaia,” etc. He had heard, perhaps, of the triumphs of Paul at Corinth, and desired to help forward the good cause. It would seem from 1 Corinthians 1:12; 1 Corinthians 3:4-5, that his eloquence had so wonderfully charmed certain members of the Church at Corinth, that division sprang up. The description of his work here shows that he had--
1. A capacity for confirming those who believed. It is said, “he helped them much which had believed.” He helped them, no doubt, by dissipating their doubts, enlarging their conceptions, strengthening their faith, argumentatively vanquishing their assailants.
2. A capacity for convincing those who did not believe. He “mightily convinced the Jews, and that publicly.” He was a man capable of performing the two grand functions of the true preacher--edifying the Church, and converting the sinner. (D. Thomas, D. D.)
Apollos
In him we see--
I. A man with great natural gifts devoting them to the study and exposition of Divine truth. All good men cannot be preachers, but intellectual gifts are put to their noblest use when they are employed in the discovery and proclamation of Divine truth, or for the advancement of righteousness. What a difference between Apollos and some eloquent politician or lawyer who uses his gifts merely to win fame and wealth.
II. A great man condescending to be instructed by social and mental inferiors. Apollos was an Alexandrian scholar--a rank corresponding to that of a graduate of Oxford or Cambridge, and yet he submitted to be taught by a tent maker and his wife. Let us accept truth from any quarter. Many poor persons are well qualified to instruct great scholars in the things of the kingdom.
III. A great man risking all his prospects of worldly advancement in the exposition of unpopular truths. Consider how the Jews would have rewarded Apollos had he shown that Jesus was not the Christ. Let it be our concern to ascertain not whether our opinions are likely to be popular, but whether they are true; and if they are true let us not fear to make them known. (R. A. Bertram.)
What is eloquence
Eloquence is speaking out from the heart. I will tell you what I call eloquence in a child: it is the whole child working itself up to gain its wish and have its way. There is a pretty thing that the child wants. He is very little, but he tries to speak about it, and does his best to express his longings. He points to what he wants, and clutches at it, and cries after it. Still he does not succeed, and then he works himself up into an agony of desire. The boy cries all over--every bit of him pleads, demands, strives. Every hair of his head is pleading for what he wants. He not only cries with his eyes and with his tongue, but he cries with his fingers and his hair. He thinks of nothing but the one thing on which his little heart is set. I call that eloquence. There is, in the Vatican, the famous group of the Laocoon: I stood one day looking at it. You remember how the father and his sons are twisted about with venomous snakes, and they are writhing in agony as the deadly folds enclose them. As I stood looking at the priceless group, a gentleman said to me, “Mr. Spurgeon, look at that eloquent great-toe.” Well, yes, I had looked at that great-toe. It was like a live thing, though only marble. I had not called it “eloquent” till he gave me the word; but certainly it was eloquent, though silent. It spake of anguish and deadly pain. When a man speaks in earnest, he is eloquent even though he may be slow of speech. His whole nature is stirred as he pleads with sinners for the Lord Jesus; and this makes him eloquent. (C. H. Spurgeon.)
Apollos
I. The influence to which he was exposed in his early days.
1. Alexandria was a meeting place of East and West, and was characterised alike by mercantile and mental activity. Even the memory of Alexander, its great founder, would tend to produce breadth of view among the Alexandrians, to make them tolerant. Here the Hebrew Scriptures were translated into Greek, and a famous school of Biblical interpretation grew up side by side with schools of Greek philosophy. Such mutual relations of Jews and heathens in this place were among the providential preparations for the spread of Christianity. In the midst of these influences Apollos was brought up; and the accomplishments thus acquired were of essential service to him in his future work.
2. It is interesting to mark how God draws from different sources what is meant ultimately to flow together in one beneficent stream. The contrast between St. Paul’s training and that of Apollos was great. The latter was nurtured in Greek scholarship at Alexandria. The former was “brought up” in Rabbinical learning “at the feet of Gamaliel” in Jerusalem. Yet afterwards they met, and became fellow workers in the cause of the gospel. It is an example inviting us to cooperation with others.
3. Turning to the more directly religious side of the preparation of Apollos we find--
(1) That he was learned in the Old Testament Scriptures, and through being “mighty in the Scriptures” Apollos became mighty in other respects; it was the basis of all his subsequent usefulness. With him this sacred possession was limited to the Old Testament. We have, in addition, the still higher blessing of the New.
(2) That he had obtained some knowledge of the Christian revelation, knowing, however, only the baptism of John. This being the case, Apollos knew the most important part of Christianity: for John had said, “Behold the Lamb of God which taketh away the sin of the world.” The gospel system, indeed, contains much more than this, but this is the main point--the life-giving part of the gospel system.
II. Features of his personal character.
1. He was “eloquent.” God chooses His instruments suitably. Eloquence is a gift bestowed only on a few. We may be very useful without, and very mischievous with, eloquence. The point of real moment is, that in the case of Apollos this gift was sanctified and turned to a religious use.
2. He was “fervent in spirit.” Temperaments vary. Some are naturally warmer than others. And yet there must be enthusiasm where Christ has been received fully into the heart; and enthusiasm in ourselves is God’s instrument for kindling enthusiasm in others.
3. He “was instructed in the way of the Lord”--“he taught diligently the things of the Lord”--he learnt the way of God “more perfectly.” From these phrases, especially in the original, we infer that he had that habit of mind which we call accuracy. The difference between men in regard to real influence in the world relates not so much to amount as to accuracy of knowledge. Moreover, progressive advance in religious knowledge depends, at each step, upon accuracy. On what, then, does accuracy depend? On attention. An inattentive learner never becomes an accurate scholar. Justly then do we lay great stress on attention, in the teaching of the young.
4. He was humble. His secular training came from a very distinguished source, his high religious training from a very lowly one. How often has this been the case since! Those who have been eminent in university honours have often learnt their best lessons of religion even from the poor, and often from women.
III. The active career of usefulness on which he now entered.
1. Equipped with varied knowledge, he was filled with a noble zeal to make that knowledge fruitful. His desires turned with characteristic energy to a distant scene of labour. Alexandria, Ephesus, and Corinth were connected by trade, and Aquila and Priscilla would be constantly speaking of St. Paul’s work in Achaia. Thus Apollos was seized with the desire of continuing the work which St. Paul had begun; and Aquila and Priscilla were in nowise loth to encourage him in the enterprise. “The brethren” in Ephesus shared these feelings, “and wrote, exhorting the disciples to receive” Apollos. This is the first recorded instance of commendatory letters, a kind of correspondence which became an instrument of the utmost value for binding together the separated parts of the growing Church. Armed with such letters, Apollos crossed to Corinth: and the result is told in forcible though simple language (verse 28). What a great mission was this, to bind together two parts of the Christian community, and to communicate strength where strength was needed! and helping work of this kind, on a smaller or larger scale, is within the power of us all.
2. Here 1 Corinthians helps us to complete our study. The arrival of this learned, eloquent, and fervent man, though intended for the spreading and deepening of practical religion, had been followed by the formation of religious parties. In all that we usually sum up under the term popularity Apollos was probably far superior. On the other hand, St. Paul had founded the Church, and came with supreme authority. Besides this, individual hearts and minds have been relatively brought more closely into contact with the one or the other. Thus that deplorable growth of party spirit took place at Corinth, which has had its counterpart ever since, the true remedy for which is to be found in those general principles which St. Paul enunciates in this Epistle. We are to look up to that one common Divine source from whence all gifts and graces proceed (1 Corinthians 3:21-22). Now the question arises whether this party-spirit was the fault of Apollos. 1 Corinthians 16:12 decisively proves that it was not. By this time Apollos and St. Paul were in personal companionship. How considerate is his conduct! St. Paul wished him to go to Corinth, but he firmly declined. His appearance there would only have been the signal for a new outbreak of this party spirit. It is difficult to say which is the more admirable, the generosity of Paul and his perfect confidence that Apollos would not abuse an opportunity; or the delicate and thoughtful respect for St. Paul, and the utmost reluctance on the part of Apollos to run any risk of exalting himself at the expense of another. What an example of self-restraint and mutual consideration is presented to us here! It is this kind of forbearance which maintains and strengthens friendship, and secures the continuance of cooperation in Christian work.
3. Friendships thus cemented last long and bear many strains. We are not surprised by the anxiety shown by St. Paul long afterwards for the comfort of Apollos in the prospect of a fatiguing journey (Titus 3:13).
Conclusion:
1. This meditation may serve as an illustration of the large amount of religious instruction which we may secure from the study of a Scripture character. Recognition of God’s hand in our early training--a good and conscientious use of opportunities--a ready zeal for Christ’s service--humility in learning from those who are further advanced in the Christian course than ourselves--a cheerful rendering of timely help to those around us--a firm discountenancing of factious party spirit--a considerate care for the reputation and comfort of others--can we not all, through the Holy Spirit’s aid, form such habits of mind as these?
2. And we may revert to the providential guiding of Apollos in connection with St. Paul. His early knowledge of Christianity began at Alexandria; his mature training was received, and his active work began, at Ephesus; his distinguished public career was run at Corinth. Thus three great cities saw the three stages of his religious progress.
3. Or we may treat this providential guidance in another way. St. Paul, apparently by accident, meets Aquila and Priscilla at Corinth. There, through intercourse with him, they become fitted for influence on a large scale. At Ephesus, Apollos is brought under this beneficial influence. And finally he is labouring at Corinth on the foundation laid by St. Paul, while the apostle is again cooperating with Aquila and Priscilla in Ephesus. We may justly put all this side by side with our own experience in regard to changes of home, of occupation, of companionship, and may draw from it the comfortable assurance that, wherever we are, if we have a true desire to serve God, He will provide for us suitable work and, so far as we need, Christian sympathy. (Dean Howson.)
A new man in the Church
I. How marvellous is the preeminence of individual men!
1. Herein is the continual miracle of Providence. The great man always comes; yet few can tell how or whence. God is pleased to make sudden revelations of power. He is pleased to surprise men themselves by unexpected accessions of strength, so that the feeble man becomes as the mighty, and the obscure man steps up to the very summit of prominence and renown. Elijah comes without warning, and is Elijah all at once. Other men have been found on the same lines and have challenged society with equal suddenness.
2. Men are so much alike up to a given point, and then without patent reason they separate into individualities, and go out on independent missions. Yet we are all one, centrally and morally. The little bird that can fly seems to have a larger liberty than man, who can only walk; but the air is only the wider earth. So with the great mental eagles--they all belong to us. Argumentative Paul and eloquent Apollos are brethren with us, sitting at the same table and kneeling at the same altar. If we could get that view of our leaders we should destroy all envy, suspicion, rivalry, because Apollos would be my larger self, and Paul in his noblest moods would be myself transfigured. We should glorify God in the greatness of our brethren.
II. Let us look at the preeminence of Apollos and study the characteristics which were natural and inimitable and those which were acquired and therefore possible of reproduction by ourselves.
1. Apollos was “an eloquent man.” Here Apollos cannot be reproduced by us. Eloquence cannot be acquired; it is the gift of tongues.
2. Apollos was “fervent in the spirit.” There he may not be imitated. You can paint fire but it will never warm you. Fire is the gift of God. Men who are not fervent are not to be blamed. You would not blame a man for being born blind. The difficulty here is lest men who are not fervent should blame men who are fervent; and lest fervent men should be impatient with men who are not fervent. Here also we belong to one another. Men who are not fervent are often most useful. There is a purpose to be served in the economy of things by ice as well as by fire--only do not let them quarrel,
3. Apollos was “mighty in the Scriptures.” There we cannot imitate him. Might in Bible reading is the gift of God. To read the Bible so as to become mighty in it requires insight, sympathy, kinship with the writers, a spiritual knowledge of the language, identification with the Spirit of God. Some of us can understand one portion of Scripture who cannot understand another. We must not begrudge one another the partial gift, nor endeavour to reduce it to contempt. There are some hearts mighty in the Psalms; there are other minds mighty in the histories; there are others with a special gift for taking hold of, and explaining, Christ. We must all work together.
4. Apollos was “instructed in the way of the Lord.” There we may join him. These words involve the devotion of a lifetime. The “way of the Lord” is in the deep waters, and in the secret places, and in the tabernacles of the thunder. He speaks riddle and enigma. What scope for industry! What a field for teachableness!
5. But this is not all; even in Apollos there was a weak point. Apollos knew “only the baptism of John.” If he could be so eloquent about water, what will he be when he comes to speak of blood? We shall find this man doing wonders in the Church. It is possible to teach even the alphabet earnestly. Apollos knew only the alphabet, but he taught the separate letters as if they were separate poems. The fervent man touches everything with his fervour. Do not despise the teachers who are not teaching exactly the fulness of the gospel. If they are teaching up to the measure of their intelligence, thank God for their cooperation. There are men who are teaching the elements of morality, and endeavouring to save the world by political elevation. They must not be undervalued; they ought to be treated exactly as Aquila and Priscilla treated Apollos. If the offer of further information is declined, the responsibility has been discharged. But do not despise men who do not teach your particular phase of doctrine. They may be earnest and not belong to your Church; they will, however, show their earnestness by their teachableness. The most advanced scholar will be the most docile learner.
III. “Aquila and Priscilla took Apollos unto them and expounded unto him the way of God more perfectly.” Thus, in an indirect way, Apollos was a pupil of Paul. Paul will one day get hold of him, and when the two fires meet the light will be seen and the warmth will be felt afar.
IV. These men are ours. The great things are all ours. We cannot go into the rich man’s house and warm our hands at his blazing fire; but the coldest child can hold up its little hands to God’s sun. The dweller in the obscure hamlet cannot claim the secondary cities in the same way in which he can claim the metropolis. So with the great Pauls and Apolloses, and the mighty speakers and teachers, poets and thinkers--they belong to us, everyone (1 Corinthians 3:22-23). (J. Parker, D. D.)
A teacher taught
Most of us like to come suddenly upon the record of a famous man in the Scriptures. Apollos comes quite abruptly on the stage of action, like Elijah, unannounced and unattended; but in the end it is evident he proves to be one of the master spirits of the age.
I. His qualifications as a religious teacher were by no means slight.
1. He was “mighty in the Scriptures.” He could take prophecy, psalm, history, and the ritual, and make the Jewish congregations feel that the great longing of the world for four thousand years had at last found its answer in the advent of Jesus as the Christ. Some modern scholars declare he wrote the Epistle to the Hebrews. So here is our lesson: One who is only partly instructed can do much in bringing souls to Christ. Let him tell what he knows. Truth augments its volume and increases its value by extensive distribution.
2. He was “an eloquent man.” It is a prodigious and priceless gift, that of being able to wield language with skill and success. Tact in teaching is worth d hundred libraries to a Christian worker. The usefulness of any young Christian will depend not upon the many things about which he is ignorant, but upon the vigorous few things he is sure of. Talent is extirpated by disuse. He that hears ought to say, Come.
3. He was “fervent,” boiling “in spirit.” A modern scholar talks about “a dry light, in which subjects are viewed, without any predilection, or passion, or emotion, simply as they exist.” Most likely Apollos did not know what such a thing was. Some so-called great preachers erect their themes as if they desired them to stand like feudal castles in moonlight, with every tower and turret drawn sharply outlined against the cold sky. We do not believe that Apollos had anything of that sort of artistic finish. Things were real to his fervent soul, not just picturesque and pretty. Intellectual deficiency can best be atoned for by a great warmth of heart for Jesus the Master. Let the young Christian cling to the two or three things he positively knows; and let him press them with love and tears; and God will give him his answer.
4. He was industrious. He “spake and taught diligently the things of the Lord.” Yet his list of themes was very scant. John the Baptist told him only two things: Christ was coming and sinners must repent. But that lasted this young man awhile. If one is all afire for work, and is satisfied with his Bible, he only wants two subjects to talk about: “repentance” and “Jesus Christ.” Then let him go and look up Aquila and Priscilla, and get experience.
II. How was it that this teacher went to be taught and came back a wiser and better man?
1. Aquila and his wife spent the time in “expounding,” not in expostulating. There was untold force in Apollos. He was like a mountain torrent--a magnificent water power needing only a flume and a fresh sort of wheel. These friends did not “take him down”; they “took him unto them.” They did not carp nor criticise nor discourage him; they did not talk about his “way;” but about “the way of God.”
2. It is better for young people to take help gracefully. Aquila and Priscilla dared a good deal when they took him up. (C. S. Robinson, D. D.)
Apollos
Note--
I. The illustration here given of the providence of God, over human lives. Here are persons, born in the most remote regions, separated by every variety of circumstance, yet brought together, in the changes of this mortal life, to affect one another with reference to the highest interests--Aquila, Apollos, Paul. One from Rome, one from Alexandria, and one from Tarsus. Europe, Africa, and Asia, each contributes an element to this combination. Can we doubt, when we consider how much hung upon that conjunction, that it was of God. God, who “can do nothing certainly except He do all things really,” arranges the various movements and associations of human life, making all conduce to our improvement if we will, or else, if we will not, to our humiliation.
II. The progress which there is in every Christian life. Our condition on earth is that of a growing life. To stand still is to go backwards. Most of all is this so in the things of God. It is a terrible sign when we are satisfied where we are in the spiritual life. The wisest of us have much to learn, the best of us much to attain. Apollos was already mighty in the Scriptures, and able to teach accurately the things of the Lord. And yet he was ignorant of one whole department of Christian truth. He knew nothing of the doctrine of the Holy Spirit. If he had thought himself too wise to learn, he would have lived and died only half a Christian.
III. We must :earnestly use that which we have already received. We do not yet know all that we shall know, nor are we yet all that we shall be. But that is no reason for keeping to ourselves the light we have. It is in using that we acquire. It was by teaching in the synagogue what he already knew of Christ that Apollos put himself in the way of those who could teach him more. A sense of deficiency is no excuse for idleness. It is to him that hath--i.e., that useth what he hath--that more is given.
IV. The proper treatment of persons in a less mature or enlightened condition. Aquila and Priscilla saw that there was a fatal omission in his public teaching. Many modern Christians would have stamped the man at once as a teacher of error, and deserted his ministry. But these good Christians, recognising the natural gifts and spiritual graces of this new teacher, in calm serious conversation laid before him those deeper mysteries of Christian truth which were the life of their souls, and which they desired to make also the life of his. We ought to be ever on the watch for opportunities of leading onward those who are now behindhand in the doctrine or in the life of Christ. Instead of shrinking from close personal communication with others upon the things of the soul, we ought to seek it. There are those who are longing for it; those who are sadly complaining that Christians are always ready to talk of anything but of the one thing.
V. How simply does the office of a Christian towards others resolve itself into work of helping! Apollos, when he had been more fully instructed in Christian doctrine, and had, at the entreaty of those who knew his great gifts, passed on into Achaia to minister to the Church of Corinth, helped much, by the grace given to him, them which had believed. What an idea does this expression convey of the obstacles which a Christian has to encounter! There are great rocks in our path, too heavy oftentimes for our unaided strength to roll out of the way. What a real assistance, in such cases, may the helping hand of a fellow Christian afford who has surmounted the same difficulty himself! And how intricate sometimes is the choice of paths, as we thread the labyrinth of life! What a real assistance may the voice of a friend afford us, if he can say, I have tried many of these paths, but this is the right one. And how heavy sometimes is the weight which we have to carry! What a real assistance is the offer of a Christian friend to relieve us by his brotherly sympathy, and thus to fulfil the law of Christ! And how arduous sometimes is the work which has to be done! And then what a real assistance it is, if some known and tried voice will offer to divide it with us. And how difficult, sometimes, is the discernment of truth! how puzzling the adjustment of the conflicting elements of Scripture doctrine! What a real assistance, at such times, may be the voice of the well-instructed and the sympathising teacher, who can bring into the dark chamber the lamp of discernment and of revelation, unravel the tangled web, draw harmony out of discord, reconcile the jarring elements, and justify the ways of God to men! (Dean Vaughan.)
Mighty in the Scriptures.--
Mighty in the Scriptures
I. The Scriptures are like the ocean.
1. No man can exhaust the stores of knowledge treasured in the mighty deep. It may be studied for a lifetime under different aspects.
(1) In reference to its distribution and topography; its great expanse, as it spreads between Asia and America, between America and Europe and Africa, between Africa and India; its indentations, gulfs, bays, etc., and the effects which this distribution has upon climate, winds, rain, fertility, and hence on commerce and the destiny of the race.
(2) As to its basin, its mountains and valleys, and the nature of its bottom.
(3) As to the innumerable organisms with which it abounds, from the whale to the animalculae, and the changes produced by millions of insects, rendering luminous miles of its surface, or building up reefs, and islands, and continents from its deeps.
(4) As to its tides, its currents, its prevailing winds.
(5) As to its chemistry.
(6) As to how to use it, and to avail ourselves of its power and resources. A man may have much of the other kinds of oceanic knowledge, and very little of this. We should not like to go to sea in a ship commanded by Dr. Guyot or Prof. Agassiz.
2. All this may be applied to Scripture. It may be studied under different aspects, and in each furnish inexhaustible stores of knowledge. It may be viewed--
(1) As a history extending from creation, including its antediluvian, patriarchal, Jewish, Christian, and apostolic periods. A man might spend his life in getting a clear knowledge of its facts, then of the bearing of its facts on ethnography, civilisation, religion, and the destiny of nations.
(2) In its organic relations; the relation of the Adamic period to the Abrahamic, of the Abrahamic to the Mosaic, etc., and the culmination of all in the Christian.
(3) As to its doctrines; what it teaches of the nature and perfections of God, of His relation to the material and the spiritual worlds, of the distinction of Persons in the Godhead, of the Person and work of Christ, and of the Holy Spirit; what it teaches of man, of the plan of salvation, of the hereafter, etc.
(4) As to its moral code, including our religious, social, and political duties.
(5) As to the Church.
(6) There is a knowledge due to the illumination of the Spirit, including spiritual apprehension, deeper insight into and firmer conviction of the truth.
(7) Besides all these there is a familiarity with its language, a knowledge lodged in the memory, so that it can be readily quoted and applied. This is a great gift or attainment.
3. But as scientific knowledge of the ocean may be possessed without practical skill in navigation, so a man may possess a knowledge of Scripture history, etc., and yet not be mighty in the Scriptures. These are the materials which power uses, and without which he can accomplish nothing; but the power itself is the ability to use this knowledge effectively. This includes--
(1) Mental ability; a clearness and power of the intelligence, to bring to bear the truths and facts of Scripture, so as to produce the desired effect, whether that be conviction of the truth, or submission of conscience, or obedience of the will.
(2) Power of feeling.
(a) Strong conviction of the truth and importance of what the Bible teaches.
(b) Fervent desire that it should be recognised and obeyed.
(3) Power of utterance.
II. The importance of being mighty in the Scriptures. The whole power of a minister as such is a power in the Scriptures. This exists in different degrees, but it is all that any minister has, be it much or little. It is therefore the one object to be sought in preparing for the ministry, without which a minister, no matter what else he may have of knowledge or talent, will accomplish no good, and may do immense harm.
III. The duty of being mighty in the Scriptures. It is our duty--
1. To obtain all the kinds of knowledge of Scripture above mentioned, especially committing it to memory, so as to be able to quote it abundantly, correctly, and appropriately.
2. To acquire the ability to use that knowledge. This is--
(1) A mental discipline.
(2) A spiritual exercise.
(3) An art--the art of effective public speaking. (C. Hodge, D. D.)
Mighty in the Scriptures
I. In the study of the Scriptures. This must be--
1. Systematic.
2. Thorough.
3. Oft-repeated.
4. With all the aid that related sciences can afford.
5. Prayerful and with dependence on the Guide into all truth.
II. In the knowledge of the Scriptures; as following from the former. In the knowledge of their--
1. History.
2. Doctrine.
3. Ethics.
4. End and aim.
III. In the exposition of the Scriptures, as following from both the first and the second.
1. In the opening up of their meaning.
2. In the ready and apt quotation of texts.
3. In the application of the truth to the heart and conscience.
IV. In the effects which the mighty study, knowledge and exposition of the Scriptures are calculated to produce. “Mightily grew the Word of God and prevailed.”
1. In the edification of the Church.
2. In the multiplication of converts. (J. W. Burn.)
Whom when Aquila and Priscilla had heard, they … expounded unto him the way of God more perfectly.--
The importance of Bible teaching
1. It is by being taught that, men acquire knowledge of and competency for anything. All Christians need to be taught (Romans 16:16), and it is impossible for any to begin too early (2 Timothy 3:15), and none are too old. Apollos, although mighty in the Scriptures, did not feel himself above this necessity.
2. Religion develops the power to learn, and produces the spirit most favourable to learning--humility.
3. The things which Christians are to learn are the sublimest and most important (Acts 20:30; 2 Timothy 3:17). Note--
I. What the Bible is to men in general.
1. It throws light on Nature. The materialist cannot find God in His own creation; the natural theologian can only find traces of Him; the Bible student is taught to find Him everywhere.
2. It reveals God’s plan of salvation (2 Timothy 2:10; Hebrews 8:5).
3. It contains the standard of true morality. A well-made clock may be expected to keep Correct time; but owing to circumstances few clocks are always right. It is well, therefore, to have a public clock in every city which shall serve as a positive standard for all the other clocks of the place--better still to have at Greenwich one that is so for the whole country. Man is a moral clock whose original construction was perfect, but whose moral order is now sadly deranged (Ecclesiastes 7:29; Romans 3:23); but God has given us a standard whereby the right can be ascertained and the wrong ones rectified, in the Bible.
4. It is the rule whereby the destiny of every man shall be determined at the final judgment (Acts 17:31; John 12:48). For these reasons, therefore, man, as man, needs Bible teaching.
II. The particular relation of the Bible to the Churches.
1. It is their school book. The Churches are so many schools in which Christ teaches, and He will permit of no other text book but this.
2. It is their legal code. When a man becomes a citizen of another country, it is important that he should become acquainted with the laws of that country, lest he should unwittingly break them. So when a man comes out of the world into the kingdom of God it is necessary for him to master the laws by which that kingdom is governed (Isaiah 8:20).
3. It is the means of their sanctification (John 17:17; Ephesians 5:25-26).
4. It is their fountain of comfort (Psalms 119:50; Romans 15:4).
5. It is their defensive and aggressive weapon. Some weapons are defensive only, but a sword is both (Ephesians 6:17; Matthew 4:3-11).
6. They are its custodians, as the Jewish Church was of the Old Testament.
7. They are the instruments by which its light is to shine on the world (Philippians 2:15-16); but it must be in them first (Galatians 3:16); otherwise they are lamps without oil.
8. They are to teach it to the world (Matthew 28:19-20).
9. Through it they are to convert the world (Mark 16:15; 2 Timothy 4:2).
10. It is the means of their growth--
(1) In numbers (Acts 6:7);
(2) In spirituality (1 Peter 2:1-2). (R. Hughes.)