Every so often, I feel the need to rant about the balky mule some scribe was riding when he broke the New Testament up into chapters and verses. Yeah, it makes it easier to find stuff in the Bible, but for heaven sakes, did he not read the passages before he decided where the breaks should be?

Acts Chapter 18 and the first seven verses of Chapter 19 should probably be together because both passages deal with the same issue – disciples who lacked some very important revelation.

“And Paul, having remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow. And they came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. And when they asked him to stay for a longer time, he did not consent, but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus. And when he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. And having spent some time there, he departed and passed successively through the Galatian region and Phrygia, strengthening all the disciples.” Acts 18:18-23

After spending a year and a half in Corinth, Paul felt drawn toward Antioch. We aren’t told why, just as his vow is not explained. The second missionary journey was drawing to a close and we see for the first time his ministry team standing on its own in new mission fields. I think this is important because it shows us that God was already moving sovereignly, preparing for a time when Paul, like the other apostles, would pass from the scene to be succeeded by those he had trained. For this reason, I’m going to focus on Priscilla and Aquila and their interaction with Apollos.

“Now a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he helped greatly those who had believed through grace; for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.” Acts 18:24-28

Priscilla and Aquila, itinerate tentmakers, played a very crucial role in the life and ministry of Apollos, a man of great intellect and ability who lacked complete information. A Jew born in Alexandria, an Egyptian city of great learning and education located on the coast of the Mediterranean Sea, Apollos was eloquent and not only knew his subject matter well, but was skilled in communicating what he knew. Both a scholar and a communicator, his abilities all related to his love for and knowledge of the Old Testament Scriptures. Well-versed in the Old Testament, Luke described him as a man of great intensity, perhaps indicating he was empowered by the Holy Spirit in the same way as the Old Testament prophets, including John the Baptist, were.  In the synagogues, Apollos accurately taught “the things concerning Jesus,” and yet he was “acquainted only with the baptism of John.”

What?!!

First note that while Apollos’ knowledge was limited, he was accurate in that which he did teach. What he taught about Jesus was correct. Where he fell short was that he only knew about the baptism of John.

This is an easily confused passage. Basically, you have to note that Apollos had been instructed in the “way of the Lord” (verse 25) and then recognize that Priscilla and Aquila more fully informed him of the “way of God.” Most of us think a Jew would understand God better than the Lord Jesus, but this speaks to the very nature of God. John the Baptist’s early teachings would not have informed Apollos as to Who the Messiah was. John pointed to the Messiah’s coming and preached that repentance was necessary to prepare for His arrival, but John didn’t know Who the Messiah was until Jesus’ baptism (John 1:19-34). Apollos, perhaps in a singular visit to the Holy Land, had heard John’s teachings, but he apparently wasn’t around by the time Jesus came on the scene. He was preaching the Messiah, but he didn’t yet know Who the Messiah was. Priscilla and Aquila recognized his lack of specific knowledge and explained what he was missing. Jesus of Nazareth was not only Messiah, but Yahweh – God in person, in human flesh.

It seems Apollos accepted this update and immediately felt called to correct his previous error and return to the synagogues where he had preached so that he could provide this corrected information to those he had unintentionally misled. Crossing to Achaia, he was recognized for his teaching by the Gentiles, who reported to other churches that he was a powerful preacher. You might also notice in the next section, that Apollos went to Corinth where Paul, Priscilla and Aquila had recently been.

“And it came about that while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found some disciples, and he said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard whether there is a Holy Spirit.” And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” And when they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying. And there were in all about twelve men.” Acts 19:1-7

Immediately Luke recorded the account of the mysterious “12 disciples”. Clearly, these two incidents were linked in some way. Apollos was acquainted with only the “baptism of John” as were these disciples. Priscilla and Aquila instructed Apollos, but Paul instructed the second group.  What they shared in common was something unique for their time, something we will probably never see again. They expected the Messiah, but they did not know that He had already come and that He was not a mere messenger of God, but God Himself. This speaks volumes about those who think it is enough to know “about” Jesus, but reject the requirement to come to faith in Him. Head knowledge was not enough for these Old Testament saints. They required faith in order to become New Testament Christians.

We are at another transition point in Acts. Up to this point, Paul’s ministry has been a personal ministry – a direct, hands-on ministry. Paul will soon enter another phase of ministry when his pen and prayers will become God’s powerful instruments of ministry while the hands-and-feet work will pass to others. There is no indication that Apollos discipled under Paul. Similar to how God raised Paul up independently of the Apostles, God called Apollos independently of Paul, through the ministry of Priscilla and Aquila.

Christians should be greatly encouraged by Priscilla and Aquila. Apollos was a highly trained, highly intelligent, Bible scholar and communicator. Who would you have sent to Apollos, to tell him, in effect, that he was “not far from the kingdom of God”? Who would you have chosen to fill in the blanks so that this man’s faith was not in the Messiah to come, but in Jesus Who had already come as Messiah?

We would have chosen Paul for his own great intellect and Biblical training, but God chose Priscilla and Aquila. Why? Perhaps because God does not appeal to men’s pride. Humility is the beginning of wisdom; if Apollos was to be wise in God’s sight, he must be humble enough to believe the truth, regardless of the worldly standing or stature of those who brought him instruction. What Apollos needed to know was also very simple. It didn’t require a scholar. Apollos hadn’t overlooked some obscure point in the Hebrew text or somehow missed some hidden truth. He simply needed to know that Jesus of Nazareth was the promised Messiah, died for our sins and raised from the dead.

God can use simple (by worldly comparison) people to accomplish His great purposes because the gospel is simple; it is the power of God unto salvation. I personally am encouraged in knowing that God can use two tradespeople to tell others the simple message of the Savior. Scholarship is a cool thing, but the example of Priscilla and Aquila shows that God has more tools at His disposal than we might recognize. It’s not always the shiny flashy tools that God uses best. And, doesn’t that comfort those of us who seek to minister for the Lord who have not been to seminary or garnered fancy degrees? Two tentmakers obeying God were well used because they obeyed.

My pastor is a bi-vocational pastor. Our church is a smallish mission-oriented church that for many years had a NAMB-supported missionary for pastor. When we asked the last missionary to leave because he was damaging key mission components, NAMB chose not to fund another missionary and we became responsible for our next pastor’s salary. We do pay him, but not all that much, so in addition to his military retirement, Ramon works as a long-term substitute teacher in the winter and at whatever he can find in the summer. He claims he’s often done more proclamation of the gospel while working at the local mega-mart than he has through “church” circles.

I know a lot of preachers who admire the apostle Paul’s theology, but would avoid his ministry practice of “tent-making”. Paul provided us with wonderful theology concerning churches supporting those who minister among them, but he did not practice this right in his own ministry – at least as far as the New Testament records. Paul set aside self-support for support of others and he drew in a ministry team to make this possible.

“After these things he left Athens and went to Corinth. And he found a certain Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them. And because he was of the same trade, he stayed with them and they were working; for by trade they were tentmakers. And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.” Acts 18:1-4

Paul was invited to remain longer in Athens, but decided to move on to Corinth, about 40 miles west of Athens. It appears that Paul was looking for Aquila and Priscilla. He obviously sought out fellow Jews whenever he came to a new city and it is likely by this time that he was seeking those who had already come to the faith in Jesus as Messiah. It seems Priscilla and Aquila had already become Christians, possibly as part of the ministry of some Pentecostal convert who had returned to Rome, where they had been living.  History records that seating in the synagogues was possibly arranged so people of like professions sat together, so this might also have been how Paul met this couple. Finding so much in common, Paul moved in with them and worked with them making tents. The relationship between Paul and this godly couple, Aquila and Priscilla, was a long-lasting one; they accompanied Paul to Ephesus upon his departure from Corinth. They played a vital role in Paul’s life, in the proclamation of the gospel, and in the life of the church which would meet in their home (Romans 16:3-5).

Again, we’re looking at sovereignty, as the meeting of Paul and this couple clearly shaped the lives of all three and many others. This explains Luke’s focus on the history of this couple. Aquila was originally from Pontus, but had somehow migrated to Rome. They were forced to leave Rome because Caesar Claudius ordered all Jews to leave Rome (18:2) because Jews were causing trouble and unrest. The circumstances brought them to Corinth where they would meet Paul.

“But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ. And when they resisted and blasphemed, he shook out his garments and said to them, “Your blood be upon your own heads! I am clean. From now on I shall go to the Gentiles.” And he departed from there and went to the house of a certain man named Titius Justus, a worshiper of God, whose house was next to the synagogue. And Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized. And the Lord said to Paul in the night by a vision, “Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city.” And he settled there a year and six months, teaching the word of God among them.” Acts 18:5-11

Paul’s ministry changed here from what some would call a “part-time” ministry to that which was a more “full-time” ministry. Luke does not tell us why Paul changed his ministry focus. Some readers will claim it was because he received a gift of money from the Philippians and this allowed him to set aside his bivocational status, but the letter to the Philippians was written while Paul was in prison, some years after his sojourn in Corinth, so this is probably not a sufficient explanation. While some would think that Paul’s change in occupation, from tentmaker to preacher, was the result of money, I believe that there were other significant factors involved in his decision to devote himself to proclaiming the Word of God.

Paul’s priority was the advance of the gospel. There is no better place to meet a lot of people quickly than in a busy marketplace and no better reason for being there than working. Thus, working may have served an evangelical purpose when Paul arrived in Corinth. Once his ministry team arrived from Macedonia, ceasing his tentmaking to devote himself to preaching the Word best promoted the gospel. Paul’s change was possible because of the provision of others. However he had come by the money – a donation from Macedonia or the paid labors of his ministry team – he was able to preach without imposing upon those whom he was ministering among. Paul also clearly felt divine guidance in his decision. Sometimes we make decisions and blame God for our desires, but God does also give us conviction which we should never ignore. Paul sensed the conviction to move on in Athens and now he felt a conviction to change his focus in Corinth.

When Paul was working as a tentmaker and preaching in the synagogue on Sabbath, the local Jews listened politely, but when the message became more clear, perhaps buoyed by Paul’s added intensity, their reaction to his ministry intensified. Paul was now preaching every day which became too much for some Jews. Rejected at the synagogue, Paul turned his ministry to the Gentiles. He did not stop preaching to the Jews. He simply spent more time in Gentile ministry now. He thus moved his site of ministry from the synagogue to the house of Titus Justus, who lived right next door. He disassociated himself from the place of Jewish teaching and worship, severing himself from unbelieving Judaism. On the other hand, Paul moved right next door. Practically speaking, it made it easy for genuine God-seekers to find him and learn more of Jesus. It was a location which might attract some, as yet, uninformed Jews.  Jews might have rejected Jesus and His gospel, but Paul sent a clear message that Christianity was still very close to Judaism.

There were a number of Jews who did believe and were saved. Titius Justus, the man from whose house Paul continued to minister, was a God-fearer who came to faith. Crispus, the (former) leader of the synagogue, believed, along with his whole household. Paul’s ministry among the Jews at Corinth was not without its fruit, but there was even more Gentile fruit to come.

I, for one, would never have thought Paul would be afraid at this point, if it were not for his words on the matter (1 Corinthians 2:1-3; 2 Corinthians 1:8-11). If one does not read Paul’s epistles, it’s easy to skip over some of what Luke covers. Paul’s fear for his life and safety were based upon numerous attempts on his life. Turning to the Gentiles did not reduce Paul’s fear of Jewish opposition. In the past, his Gentile friends had been unable to protect him much from the Roman authorities, and in some cities, the Gentiles has opposed him as well. Paul was a human being as well as a hero of the faith. He suffered a great deal for the gospel – stoning, banishment, imprisonment. We should not be surprised that he needed to hear a personal word from God occasionally to keep from packing it in and heading home to Antioch. So, in the dark of the night, Jesus spoke to him.

I think another reason why we are reluctant to admit to ourselves that Paul was afraid is that Paul, in his fear, was far bolder in proclaiming Jesus to a lost and unbelieving world than we typically are. It makes us nervous to see such boldness in a man who had ever reason to be afraid and was indeed afraid. How often do we decide not to witness to someone because we’re afraid they’ll tell us to get lost? Paul was afraid they’d stone him. What is our frame of comparison?

“But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, saying, “This man persuades men to worship God contrary to the law.” But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you; but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters.” And he drove them away from the judgment seat. And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. And Gallio was not concerned about any of these things.” Acts 18:12-17

Up to this point in time, Rome had been no friend to Christianity. Rome had succumbed to Jewish pressure, putting Jesus to death for crimes which Pilate and Herod knew Jesus had not committed. Roman officials had willingly, gladly, punished Paul at Philippi. Now a great change was afoot, thanks to the decision rendered by Gallio. Rome was to cease giving in to Jewish pressure, and refuse to be used by the Jews to hinder the proclamation of the gospel. The very power that had once persecuted Christianity would now become a means of protecting it. Luke, in this paragraph, tells us how this came to be.

Gallio was disinterested in the whole Jewish/Christian debate. From his detached view, he exercised a degree of objectivity that allowed him to come to a brilliant insight about the matter. This had nothing to do with Rome. It was a Jewish/Christian matter. No Roman laws had been broken. Perhaps Gallio had noticed that Christians seemed less inclined to engage in violence than their Jewish counterparts. So, let the Jews handle it so he could get back to whatever other government business a Roman proconsul had to do.

The Jews at Corinth did nothing new. They attempted to convince the Roman government that Paul was a revolutionary and needed to be silenced. Other Jewish congregations had used this ploy often, but this time, it didn’t work. Gallio didn’t appear to like Jews, seemed to think they were trouble-makers and found some satisfaction in refusing to give into their demands. He didn’t even allow Paul to mount a defense. It is as if God is saying, “Hey, Paul, I’ve got this one!”

I had to have this pointed out to me, but Paul’s first significant success evangelizing among the Gentiles came here in Corinth, when he was at his most fearful of the consequences of his ministry if he remained in Corinth. The praise and glory must go to God, not to Paul. Paul did not persuade Gallio to rule as he did – Gallio didn’t allow him to speak. God had already intervened through the wisdom of a heathen. The evangelization of the Gentiles was not the result of Paul’s abilities, for he came to them in weakness, fear, and much trembling. God does not need our human strength in order to achieve His purposes; God works through human weakness so that He receives the honor and the praise. God used Paul most effectively at a time when Paul felt the least confident to accomplish anything of eternal consequence. Not only is God’s sovereignty (control) so great that he can use Christians in their weakness; His sovereignty is such that He may also use unbelievers in their rebellion. Aquila and Priscilla were “guided” to Corinth, where they would meet Paul and begin a long-term relationship in ministry, not by the words of a prophet, but by the decree of a heathen ruler, Claudius (18:2). Christianity was for some time more or less protected by Rome rather than persecuted by it, because of the decision of a ruler who did not like Jews, believe in Christ, or care about Paul. God’s means of protecting Paul from the harm that would have been done to him by cruel, unbelieving Jews was through use of cruel, unbelieving Roman soldiers.

God is not only sovereign, in complete control of the universe, so that His will is always accomplished, but the ways He uses to accomplish His will and fulfill His promises are beyond our imagination (Romans 11:33-36). We must be careful not to expect, demand, or even pray that God accomplishes His work in a way that fits our expectations. Much of what I pray for is what I want, not what God has promised to do. Often I pray instructing God as to how He should accomplish what I have set out for Him to do. Recognition of the sovereignty of God should curb our demands, and make then requests subject to His revision or rejection. Recognition of the sovereignty of God should serve to limit the ways in which I ask or expect Him to bring about that which He has purposed and promised.

There’s not a whole lot of tentmaking going on in today’s world. We’re not talking about tents really, so much as about self-funded ministries. There are many who wish to be supported in full-time ministry, but few who wish to support themselves as Paul did. The ministry of men and women like Aquila and Priscilla is looked down upon by some as though it were a second-class ministry. I would like to suggest that tentmaking is a very noble calling, and one that has great potential for ministry. When I speak of tentmaking, I am speaking of service which ministers at one’s own expense, laboring in the work force, carrying out some “secular” occupation, as a means of support and as a context for credibility in the promotion and practice of the gospel.

Around the world, missionaries are being looked upon, in many instances, as a liability to the country and culture to which they are sent. They are viewed as parasites, not as productive members of the culture. This is even when fully supported by a missionary board and not requiring support from the native population Full-time, supported missionaries will always be needed in some places, and in certain ministries, but they are becoming fewer and fewer, especially in countries where Christianity is a crime. It’s past time to begin thinking seriously about how to reduce the number of people who need to be supported and increase the number of saints who are supporting ministry. Paul’s example should not be set aside as something entirely novel or unique. His lifestyle should be seriously considered.

Many countries that would never allow a supported Christian missionary into their country need highly skilled workers. When your occupational skills are highly valued and in demand, friendly missionary activity is often tolerated. I have a couple of friends who are “tentmaker” oilfield workers in Muslim states where missionaries are not allowed. They are finding they can share their faith with their Muslims coworkers and neighbors simply because the country needs their skills enough to ignore their beliefs. And, they are netting results for Christ.

May God use us to proclaim His Word, to His glory and praise, and to accomplish His purposes. May we see God’s hand at work in this world, not only through obedient saints, but through the actions of those who are heathen and opposed to the gospel.