Bible Study series: Acts 19:1-7. He got them filled with the Spirit.
Friendly greetings and a warm welcome to this Bible study! I write to learn. Let’s learn together and apply these truths to our lives.
I also translate to learn, so the translations are mine, unless otherwise noted. If you would like to see many others, please click on this link:
At the link to the original post, next, I write more commentary and dig a little deeper into the Greek. I also offer a section titled Observations for Discipleship at the end. Check it out!
In this post, links are provided in the commentary section for further study.
Let’s begin.
Scripture: Acts 19:1-7
1 And so it happened that while Apollos was at Corinth, Paul traveled through the upper regions and came to Ephesus and found certain disciples. 2 He said to them, “Have you received the Holy Spirit when you believed?” They replied to him, “We have not at all heard whether there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” 4 Then Paul said, “John baptized with the baptism of repentance, telling the people that they should believe in the one coming after him, that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul put his hands on them, the Holy Spirit came upon them, they began to speak in Spirit-inspired languages and to prophesy. 7 They were about twelve men in total. (Acts 19:1-7)
Comments:
This is Pentecost for John the Baptist’s followers in Acts 19:1-7; the Jerusalem / Judean Pentecost was in Acts 2:1-4; the Samaritan Pentecost happened in Acts 8:14-17; Paul’s Personal Pentecost was in Acts 9:17; The Gentile Pentecost happened in Acts 10:44-48. The Pentecost that launched the others was in Jerusalem / Judea.
As promised, here is Paul’s ministry timeline table:
| Date | Events | Passages |
| Winter 51-52 | Paul in Antioch | Acts 18:22 |
| Apollos in Ephesus | Acts 18:23-25 | |
| Spring / Summer 52 | Paul in Galatia and Phrygia | Acts 18:22; 19:1; cf. 1 Cor 16:1 |
| Apollos in Corinth | Acts 18:27; 19:1; 1 Cor 3:6 | |
| Late Summer 52 | Paul arrives in Ephesus | Acts 19:1 |
| Three-month ministry in synagogue | Acts 19:8 | |
| Conversion [my term: infilling] of disciples of John the Baptist | Acts 19:1-7 | |
| Teaching in hall of Tyrannus for two years | Acts 19:9-10 | |
| Winter 52-53 | Consolidation and growth of the church in Ephesus | Acts 19:20 |
| Mission to other cities in the province of Asia | Acts 19:10 | |
| Spring 53 | Epaphras establishes churches in Colossae, Hierapolis, Laodicea | Col. 1:7; 4:12 |
| Summer 53 | Apollos from Corinth to Ephesus | 1 Cor 16:12 |
| Paul writes “Previous Letter” to Corinth | 1 Cor 5:9 | |
| Spring 54 | Chloe’s people from Corinth to Ephesus | 1 Cor 1:11 |
| Timothy from Ephesus to Corinth | 1 Cor 4:17 | |
| Stephanas, Fortunatus, and Achaicus from Corinth to Ephesus with letter | 1 Cor 16:17; 7:1 | |
| Paul writes 1 Corinthians, plans to stay in Ephesus | 1 Cor 16:8
|
|
| Until Pentecost (2 June), then goes to Macedonia and Corinth and Jerusalem | 1 Cor 16:3, 5-6; Acts 19:21 | |
| Early Summer 54 | Timothy returns from Corinth to Ephesus, Timothy and Erastus to Macedonia | Acts 19:22 |
| Summer 54 | Paul’s second visit to Corinth, returns to Ephesus | 2 Cor 13:2 |
| Titus to Corinth with “Severe Letter” | 2 Cor 2:4, 13 | |
| Riot in Ephesus caused by the guild of the silversmiths | Acts 19:23-41 | |
| Paul suffers afflictions in the Province of Asia | 2 Cor 1:8 | |
| Spring 55 | Paul to Troas | 2 Cor 2:12 |
| Paul to Macedonia | Acts 20:1; 2 Cor 2:13 | |
| Schnabel, pp. 793-93 | ||
Clarity! Excellent!
1:
In 18:21, Paul said to the Ephesians that he would return to them, God willing. It looks like God’s plan for Paul led him to go back to Ephesus. Surrender your plans to him. Let him guide you. He knows best.
“disciples”: they are believers in and followers of Jesus. Whenever “disciples” is mentioned in Acts, it refers to Christians. But these particular ones did not enjoy all the benefits that Jesus offers to them (and us).
“upper regions”: he traveled through southern Galatia, where he had been in his first and second missionary journeys. He won many converts and turned them into disciples.
2:
“received the Holy Spirit”: You cannot be a believing disciple of Jesus without the Spirit drawing and living in you. However, their baptism was incomplete and even obsolete. These disciples had not yet received the fullness and empowerment of the Spirit, but only enough of the Spirit to be disciples, even when they were not aware of the details and what was happening in their hearts. As we shall see in 6, the fullness and empowerment included prayer languages and prophecy.
“believed”: The verb is pisteuō (pronounced pea-stew-oh), and it is used 241 times. It means to “believe, be convinced of something.” In a more specific definition it goes in a direction: “to have faith in Christ or God” (Mounce p. 61). Believing (verb) and faith (noun) is very important to God. We live on earth and by faith see the invisible world where God is. We must believe he exists; then we must exercise our faith to believe he loves us and intends to save us. We must have saving faith by trusting in Jesus and his finished work on the cross.
Recall this true acronym:
F-A-I-T-H
=
Forsaking All, I Trust Him.
Here it is connected to “saved.”
Word Study on Faith and Faithfulness
3-4:
“John’s baptism”: “baptism” is immersion. John could have been called “John the Immerser” or “John the Dipper.” In Acts 18:24-28, Apollos was in Ephesus and taught people only about the baptism of John. Then Priscilla and Aquila updated his knowledge of being baptized in Jesus’s name and the fulness of the Spirit. It is likely these Ephesian disciples were taught by Apollos and also needed to be updated. So is it then probable that Apollos was filled with the Spirit, as these Ephesian disciples were?
John served his generation, but anyone least in the kingdom of God is greater than he (Matt. 11:11). In other words, John’s mission was to announce the coming one (Jesus) and his kingdom, but now a new era has dawned. People who enter into God’s kingdom are ipso facto greater than John and his message.
And these deficient disciples would have heard of the Holy Spirit if they were paying attention: “John replied, saying to all of them, ‘I baptize you with water. But someone more powerful than I is coming, whose sandal straps I am not big enough to loosen! He shall baptize you with the Holy Spirit and fire!’” (Luke 3:16).
John the Baptist’s ministry of baptism to repentance was incomplete; now these disciples had to baptized in the name of Jesus, which goes farther and deeper than repentance. Repentance is the beginning of the lifelong journey. Now these incomplete disciples had to be empowered with the fullness of the Spirit, with evidence of manifested speaking gifts—prophecy and “Spirit-inspired languages.”
So where did these disciples get baptized? In Judea and the River Jordan to the East by John? If so, then they were baptized twenty-five years earlier. It is more likely that John’s disciples were still baptizing, and they may have gone farther north (Bruce, comment on v. 3). If so, then maybe his disciples did not preach about the Holy Spirit.
“people”: this was the Jewish people, and no doubt these twelve disciples were Messianic Jews.
5:
“the name of the Lord Jesus”: “name”: this noun stands in for the person—a living, real person. Jesus has the highest status in the universe, under the Father (Col. 1:15-20). He is exalted above every principality and power (Matt. 28:18; Eph. 1:20-23; Heb. 2:14; 1 John 3:8). His character is perfection itself. His authority and power are absolute, under the Father. In his name you are seated in the heavenly places with Christ (Eph. 2:6; Col. 3:1). Now down here on earth you walk and live as an ambassador in his name, in his stead, for he is no longer living on earth, so you have to represent him down here. We are his ambassadors who stand in for his name (2 Cor. 5:20). The good news is that he did not leave you without power and authority. He gave you his. Now you represent him in his name—his person, power and authority. Therefore under his authority we have his full authority to preach the gospel and set people free from bondages and satanic spirits and heal them of diseases.
Let’s look at being baptized in Jesus’s name (only).
Some Pentecostals claim this verse to believe in Jesus alone, and the Father and Spirit are some sort of manifestation of him. So they should be baptized only in Jesus’s name. Error.
Verse 5 teaches us that Ephesian disciples had been baptized by John presumably in the name of Elohim or the Name or the God of Judaism. Paul saw this as incomplete. There was a new Savior, the Messiah, and his name is Jesus. These disciples had to be baptized “in name of the Lord Jesus.”
Consider Acts 2:38 and Peter’s first time preaching. He is simply highlighting Jesus’s vindication in the face of his Jewish persecutors. It’s irony. You put him to death in your ignorance, when you thought you were doing God a favor. Well, God raised him from the dead. Now be baptized in his name!
People washed in public baths. No doubt the new converts were baptized there, immediately. They were baptizing extra-devout Jews, many of whom were pilgrims. They already knew about Elohim and YHWH (whom they reverently called the Name). Would Peter have said, “Be baptized in the name of Elohim!”? Or baptized in the Name!”? They already knew that. Instead, Peter preached boldly the name of Jesus, the “new sheriff” in town, the new path of salvation. Other baptisms in the name of the God of Israel, as they understood the term, were inadequate.
Let’s look at other situations in which people were baptized in the name of Jesus.
Acts 8:12-16 says that the Samaritans believed Philip’s preaching the kingdom of God and the name of Jesus, and they were baptized simply (or only) “in the name of the Lord Jesus.” The reason for their being baptized in this name only? They too were in the confines of Israel, and they already knew about Elohim or YHWH (or the Name, as they reverently substituted it for the divine name). Philip was emboldened to proclaim the name of Jesus, the new Savior, the new and fuller revelation about God and the way of salvation. They were to be baptized in his name, and not merely the name of Elohim or the Name. Then they were immersed or baptized in the Spirit.
Acts 10:48 says that Peter ordered God-fearing Gentile Cornelius and his household to be baptized “in the name of the Lord Jesus.” Peter says nothing about Elohim or the Name. Cornelius already knew about his God. Instead, Peter had to drive home the point that Jesus was the only and new way of salvation.
Here are passages in which people were baptized, but not mentioning any name, but they probably were baptized in the name of Jesus.
Ethiopian Eunuch (Acts 8:38)
Saul (Acts 9:18)
Lydia and her household and friends (Acts 16:15)
Philippian jailer and his household (Acts 16:33)
Crispus the synagogue leader, his household, and many Corinthians (Acts 18:8).
So what is the point? We must not make a massive doctrine out of being baptized in the name of Jesus only. These people were not going to be baptized in the name of Elohim or the Name (YHWH). Jesus was the newest, the only and fullest Savior. Salvation was through him alone. The “Jesus only” believers are shortsighted because they fail to understand the cultural and religious contexts.
“baptized”: let’s discuss this important element in salvation further. Faith and trust were sparked in their hearts. And then they were water baptized. Conversion first. Water baptism second. Water does not save, but Jesus does. Salvation goes beyond initial justification or initially being declared righteous. It involves one’s whole life. And being water-baptized for the washing away of sins means that water symbolically washes away one’s sins.
6:
In the previous chapter, Apollos also knew (i.e., experienced) only the baptism of John (Acts 18:26-27). Priscilla and Aquila explained to him about Jesus. I have learned in my translation and commentary on Acts that Luke omits details because, evidently, he wants us to assume them. The clearest example is his not recording one instance of water baptism in Paul’s and Barnabas’s first missionary journey, even though many got saved (Acts 13-14). Water baptism was simply done. He expects us to fill in this gap or omission.
It is probable that the same thing happened to Apollos. Priscilla led the powerful rhetorician and baptized Apollos to receive more of Jesus and the Spirit with the gift of prophecy and prayer languages. It’s hard to believe that Priscilla kept her mouth closed during this sacred time. No. She taught. With authority. This is teaching with doctrinal clarity and the practice of ministry.
“hands”: Renewalists believe that the power of God can be transmitted through the hands. Never discount this simple act (Mark 5:30).
“came upon”: there is nothing complicated about this verb and preposition. The Spirit came upon them from the outside to empower them with manifested gifts, as the Spirit penetrated their spirits and souls.
“began to speak”: the Greek verb is in the imperfect tense, which denotes incomplete or “imperfected” action. In other words, Paul saw them speaking over a period of time.
“Spirit-inspired languages”: it is an expanded translation, because the Greek noun is glōssa, which means both “language” and the physical organ in the mouth called a “tongue.” The meaning of both “language” and “tongue” existed in Elizabethan and Jacobean English, but in modern English, we normally do not call a “language” a “tongue.” So I translated it in a modern way, just so we can be clear.
In this context, four questions are inevitably raised. For them (and a fifth one) and the possible answers, please click on:
Questions and Answers about Spirit-Inspired Languages
For now, here are only the questions:
First, is receiving the Holy Spirit a necessary ingredient for salvation?
Second, is a Spirit-inspired language a necessary condition for salvation?
Third, are you saying those who have been born again are not baptized and immersed in the Spirit and are therefore second-class Christians?
Fourth, is the Spirit-inspired language the necessary sign of the baptism-immersion in the Spirit?
“prophesy”: It is not clear what kind of prophecy was spoken here, but here is the three-dimensional function of prophecy, according to 1 Cor 14:3:
Edify, exhort, and comfort (KJV)
Edification, exhortation, and comfort (NKJV)
Strengthen, encourage, and comfort (NIV)
Strengthening, encouragement, and consolation (NET)
Edification, exhortation, and consolation (NASB)
Grow in the Lord, encouraging, and comforting (NLT)
Strength, encouragement, and comfort (NCV)
Helped, encouraged, and made to feel better (CEV)
Upbuilding, encouragement, and consolation (ESV)
Grow, be strong, and experience his presence with you (MSG)
However, let no one shrink and restrict the prophets’ ministry to just preaching a sermon, however good that may be. 1 Cor. 14:24-25 says that prophecy lays bare the secrets of hearts, so that people fall down and worship God, exclaiming, “God is with you!” Ordinary preaching, however anointed, does not exactly produce that reaction, normally. However, once you see prophets in action, as they lay bare the secrets, it is stunning. They “read your mail,” even though they never met you. Here is one example pulled from thin air. Imagine that your mother is in the hospital, and you need to gather the church to pray for her, but you have not yet asked for prayer. The prophet picks you out of a large audience and says, “I see … a woman … your mother … her name is Jane … she’s in the hospital… you must call the church to pray for her. Do it now!” He did not know by normal communication about your mother, for you told no one. That’s why he told you to gather the church to pray. That’s just one mild, typical example, which I have seen many times and have received from prophets occasionally.
6. Gifts of the Spirit: Prophecy
Do NT Prophets and Prophecy Exist Today?
New Testament Restricts Authority of Modern Prophets
Yes, Renewalists believe that prophecy is for today.
For systematic theology:
The Spirit’s Deity and Divine Attributes
The Spirit in the Life of Christ
The Spirit in the Church and Believers
7:
“twelve”: We should not make a big thing about the number twelve in this verse, but it is an interesting number because in Acts 1 the twelve apostles were established. So maybe we should make a big deal out of this number! See Keener, just below.
In Acts, Luke links receiving prayer languages with being filled with the Spirit in three explicit paradigmatic or exemplary instances, and one clearly implied paradigmatic and exemplary instance.
See this link:
Are ‘Tongues’ the Sign of Baptism with Spirit in Acts?
Here in Ephesus, twelve disciples believed in the Messiah, but knew only the baptism of John (19:1-7). And, as expected, it is important to understand the same biblical truths. First, the twelve men were called “disciples,” and in every instance in Acts this refers to believers in the Messiah Jesus. And Paul even called them believers (Acts 19:2). Second, they received the fullness of the Spirit and spoke in their prayer languages. Third, therefore salvation and the infilling of the Spirit are two distinct acts of God.
These cases are paradigmatic and exemplary because they illustrate that converts to the Jesus Movement or the Way had also to be filled with power and fire and this speaking gift.
However, Paul’s experience proves that Luke does not have to explicitly link the fullness of the Spirit and prayer languages every single time. Paul received the fulness of the Spirit, but his prayer language is not mentioned at that time (Acts 9:17-18). But we know that he used this gift very often (1 Cor. 14:18).
Luke expects us to fill his omissions with the power of the Spirit because the entire sweep or context of his book is charismatic. It is similar to his omitting water baptism in key places. Often he does say that new converts got baptized: Acts 2:38, 41; 8:12-13, 35-38; 9:18; 10:48; 16:14-15, 31-33; 18:8; 19:5), Yet in other cases water baptism is not brought up for new converts: Acts 9:42; 11:21; 13:12, 48; 14:1; 17:12, 34. It may seem surprising, but during Paul’s and Barnabas’s first missionary journey, but Luke does not record even one water baptism, even he records many conversions, but we can be sure that water baptisms took place because this was standard practice. Luke asks us to fill in the gaps. This is why I have nicknamed him Luke “the Omitter” or “the Condenser.”
Keener: “That about twelve receive the Spirit (19:7) might recall the original Twelve in Jerusalem, showing geographic and temporal continuity in the work of the Spirit. God’s people in every place need the Spirit for mission (1:8; 2:39); deficiency in this empowerment requires correction (8:15-16; 19:2-6)” (p. 479).
However, Polhill warns against any symbolism with the number twelve (comment on v. 7).
You can do as you please with the number.
GrowApp for Acts 19:1-7
1. In Acts 18:21, Paul said he would return to Ephesus, God willing. It looks like God willed for him to return. How about your plans? Have you surrendered them to God? Do you trust that he will get you to his goal?
2. Twelve disciples were filled with the Spirit. How have you been filled with the Spirit, during your discipleship with Jesus?
RELATED
The Historical Reliability of the Book of Acts
Book of Acts and Paul’s Epistles: Match Made in Heaven?
SOURCES
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