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Acts 18:23-19:20

On his second missionary journey, Paul had come to Corinth in Achaia, preaching the gospel. For a year
and a half, Paul labored in that city – laboring in his trade, to earn his keep, and laboring in Love – to make
known the reconciliation to be had with God, in Christ.

There were both Jews and Gentiles who received the good seed of the Word of God into their hearts, and
these bore the fruit of everlasting Life. Aquila and Priscilla, Paul’s coworkers in the tentmaking trade, were
among the first Jews who believed; and they would have learned much from Paul as they labored with him
daily.

Crispus, the ruler of the synagogue, also believed into Jesus as the Messiah, as well as a man named
Stephanas, and their households. These two men, along with Gaius Titius Justus, were among the firstfruits
in Corinth (1 Cor 16:15), and were personally baptized by Paul (1 Cor 1:14-16).

Another ruler of the synagogue later became a believer into Jesus – Sosthenes, who had prosecuted Paul,
unsuccessfully, before the proconsul, Gallio – and who was then beaten by a mob. Perhaps it was this very
incident which caused Sosthenes to have such a dramatic change of heart – for he would later leave all he
had behind in Corinth and travel with Paul, as we see him cited in the introduction of Paul’s first letter to
the assembly at Corinth, which he wrote from Ephesus, on his third missionary journey (1 Cor 1:1).

It is thought that first letter to the assembly at Corinth was written after Paul had been in Ephesus for more
than two years. Three members of the assembly in Corinth – Stephanas, Fortunatus and Achaicus – had
come to Ephesus to see Paul. In writing of their visit, Paul says that these men supplied “what was lacking
on your part” (1 Cor 16:17), which suggests that they brought a monetary gift to Paul from the Corinthians.

Certainly, Paul would have wanted to know how the assembly in Corinth was doing; and these men would
have reported on the assembly’s progress – and their setbacks. This caused Paul to write the letter to the
assembly that we know as his first letter to the Corinthians. In it, Paul clarifies many doctrinal issues –
some notable ones are husband-wife relations, the graces given to men by the Spirit, and the resurrection
from the dead.

But Paul also wrote his letter to correct much wrong thinking that the assembly at Corinth possessed –
which had manifest itself in wrong action – sin. This correction was written in Love: as Paul wrote, “I do
not write these things to shame you, but as my beloved children, to warn you” (1 Cor 4:14); it was written
for their admonition.

Some of the corrections Paul cites reflect the culture out of which the church in Corinth had come. The
Corinthian believers were Greek – a culture that esteemed philosophical thinking and fine rhetoric – and as
such, they had become divisive within their assembly, and were quarreling with one another, based on their
favorite preachers – Paul, Apollos (whom we will talk about today), or Cephas (that’s Peter, who had
apparently visited).

Paul urged them to have the same mind (1 Cor 1:10) – the mind of Christ – for that is whom each preacher
preached, unequivocally.

As the culture in Corinth was especially promiscuous, sexual immorality continued to be an issue within
the assembly, and Paul addressed it sternly, reminding the Corinthians, “Do you not know that your body is
the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you
were bought at a price; therefore glorify God in your body” (1 Cor 6:19-20).
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Paul also encouraged the Corinthians to fulfill the royal law of Love (James 2:8). Love would make them
willing to limit their freedom for a weaker brother (1 Cor 8:1-13). Love would make them willing to honor
the Lord when partaking of His Supper together (1 Cor 11:17-34). Love would make them willing to let the
Spirit manifest the spiritual graces He had given to each one of them, for the profit of all (1 Cor 12:7, 1
Cor 12-14). The Corinthian believers were to pursue Love (1 Cor 14:1).

Having established the assembly in Corinth, Paul made his way back to Jerusalem by ship. He was
accompanied by Priscilla and Aquila, and most likely, by Timothy also, as we find Timothy with Paul on
his third missionary journey.

It is speculated that Silas remained in Corinth for some time, to continue to establish the assembly there; we
will not see his name mentioned again in Acts. Paul happens to write in his first letter to the Corinthians
that Barnabas was with them in Corinth, laboring with them there (1 Cor 9:6). Barnabas may have stayed
with Silas for a while to continue to strengthen this assembly after Paul left.

Paul stopped briefly in Ephesus along his return route to Jerusalem. There, Paul reasoned with the Jews in
the synagogue for a short time. The Jews in Ephesus desired Paul to stay longer, but he felt pressed to
return to Jerusalem in time for the coming feast.

So Paul took his leave, but he left Aquila and Priscilla in Ephesus, perhaps with the thought that the couple
could share with interested Jews what Paul had taught them back in Corinth. Aquila and Priscilla would
stay in Ephesus several years; eventually, the church would meet in their home (1 Cor 16:19).

Paul indicated to the Jews in Ephesus that he would return to them again – if it was the will of God. And it
was the will of God; for God knew that there were many souls in that dark city – Jew and Gentile – who
would be willing to receive the light of Life.

After greeting the saints in Jerusalem, and no doubt reporting on the remarkable spread of the gospel, Paul
returned to Antioch in Syria. His second missionary journey had taken about three years or so to complete.

Let’s continue in Acts chapter 18.

18:23 Luke does not tell us how long Paul remained in Antioch, but it is likely to have been a good part of
the year.

Assuming Paul had returned to Jerusalem for the feast of Passover in the spring of AD 52, and spent a little
time there before going down to Antioch, he would not have set out again before the late spring or early
summer of AD 53, when the land route from Antioch through Galatia and Phrygia became passable. The
Spirit no doubt intended this, giving Paul and his associates a period of relative rest and refreshment among
their dear brethren in the well-established assembly in Antioch.

Paul would set out on his third missionary venture following the same land route he initially used while on
his second journey – crossing the Taurus mountain range by the pass known as the Cilician Gates (see
map).

In fact, the areas that Paul would cover on this third missionary journey would be quite similar to those
visited during the second, except that there would be some major differences in the concentration of Paul’s
efforts. The key province on this trip would be Asia; most of Paul’s time would be spent in Ephesus, with
brief visits to Troas and Miletus. Paul would also spend some time traveling through Macedonia and
Achaia, with three months in Greece, almost certainly Corinth.
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Who was with Paul, on this missionary journey? I think the group varied; some brethren may have been
with Paul from the beginning; others joined along the way; still others were left to minister in cities visited.

It is very likely that Timothy accompanied Paul back to Antioch, after they completed the second
missionary journey, and then continued with him on the third. We know that Timothy was with Paul on the
third journey, while Paul was in Ephesus, and I don’t think Paul would have left him there from the second
trip for all that time, as he was still young and relatively inexperienced. So we can assume Timothy was
with him.

As mentioned previously, Silas probably remained in Corinth, to minister there for a time. It may be that
Erastus, a believer from Corinth, was with Paul – we will see him in Ephesus, as well. And two
Macedonians, Gaius (different from Gaius of Corinth) and Aristarchus may have been with Paul. Luke
will mention them as Paul’s travel companions while he is in Ephesus (Acts 19:29). So Paul had at least
Timothy with him from the beginning, and perhaps some others, as well.

Paul went back through Galatia and Phrygia, strengthening the assemblies there – including Derbe, Lystra,
Iconium, and Pisidian Antioch. Timothy would have gotten a chance to visit with his family in Lystra –
with his mother Eunice, and his grandmother Lois (2 Tim 1:5), as well as with all the brethren who had
commended him to Paul from the assembly there.

What a joy it would have been for them to see what the Lord had worked into Timothy, and to hear of all
those who had come to believe in the Lord, as they did, in Asia and Europe! Truly Timothy had been a
good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which he had
carefully followed (1 Tim 4:6).

Although the dating of Paul’s letter to the Galatian assemblies cannot be determined with any accuracy, it is
likely that they would have received it by this point in time. In the letter, Paul sought to clear up the
misconceptions that the Galatians had developed concerning salvation, which had been erroneously taught
to them by the Judaizers, who insisted that works were necessary for salvation.

Paul confirmed to the Galatians that they were saved by grace, through simple faith alone. Likewise, the
new Life that they had in Christ must be lived in the same way – by faith in the Son of God, who loved
them, and gave Himself for them (Gal 2:20). It is faith that works – through Love (Gal 5:6).

While Paul was ministering to the assemblies in Galatia and Phrygia, there was another man ministering to
the Jews in Ephesus.

v. 24-25 So Apollos was a Jew who was born in Alexandria, which is in Egypt – North Africa (see map).
Alexandria was considered the center of learning in the Greek world. It had a large renowned library, as
well as a famous university.

Alexandria also had a large population of Jews at that time; this is where the Hebrew Scriptures had been
translated into the Greek – the Septuagint. Apollos therefore would have been a Hellenist Jew, with a
Greek cultural background. The fact that Apollos is described by Luke as eloquent means that he was a
learned man, one who was formally skilled in rhetoric; this man was trained as an orator.

Not only was Apollos excellent of speech, he was also excellent of mind – for he was mighty in the
Scriptures. He had a comprehensive knowledge of the OT – the Law and the Prophets – and was able to
teach what he knew accurately. And Apollos had a strong desire to teach what he knew – verse 25 says he
was “fervent of spirit”, which is another way of saying he was passionate for the things of God.
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In addition, Apollos had been instructed in the way of the Lord. This implies that Apollos had a teacher,
who taught him the Lord’s ways, which means the life that God approves and requires. We do not know
who this teacher was, but judging from the last part of verse 25, it was most likely an adherent of John the
Baptist; perhaps a teacher who had visited Judea twenty years ago, when John was preaching his baptism of
repentance, to prepare men for their Savior.

Although we cannot be certain if Apollos was a believer at this current time or not, the statement that “he
knew only the baptism of John” implies that he did not know the baptism of the Holy Spirit – that is, that he
had not yet believed into Jesus to receive His Life - eternal life.

Now, why would that be, for one who was mighty in the Scriptures, and passionate to share the truth about
God? Because his knowledge was incomplete; he did not yet have the whole truth.

It is most likely that Apollos had only learned what John the Baptist taught; he knew that, after 400 years of
silence, God had sent this great prophet, John, to Israel. And Apollos would have known the message of
that prophet: to repent, for the kingdom of heaven is at hand (Mt 3:2). This prophet was the one of whom
Isaiah had spoken – the voice crying in the wilderness, to prepare the way of the Lord; to make His paths
straight (Mt 3:3).

Apollos would have known that John baptized those who acknowledged that they were sinners, and that
baptism was a preparation of heart for the One who would come, mightier than John, and baptize in the
Holy Spirit (Acts 1:5). Apollos had received John’s baptism – repentant; ready to receive the Coming One,
whom he recognized would be Israel’s Messiah. The King was coming, to set up His kingdom.

And it is likely that this was as much as Apollos had heard. Perhaps his teacher had received John’s
baptism, and come back to Alexandria, sharing the news that there was a prophet again in Israel; but
apparently, Apollos had not heard anything more.

It is likely that Apollos had left Alexandria, where news of Jesus and Pentecost would have spread soon
after His death (Acts 2:10); and in leaving, Apollos missed the rest of the story. So Apollos knew only the
baptism of John; he never knew of the baptism in the Holy Spirit, or of the Mighty One who would send
that baptism. Now the Lord intended to complete his education.

v. 26 Aquila and Priscilla had continued to attend the synagogue, in Paul’s absence. Perhaps they shared
with interested Jews, there, concerning what they had learned from Paul about Jesus.

When Apollos came to Ephesus, and began to expound the Scriptures in the synagogue, they must have
realized that he had not yet heard that Jesus was Israel’s Messiah. The term “took him aside” means here
that they took him to their home; and there, privately, they shared the Good News with Apollos – that the
Coming One had come; Israel’s Messiah, Jesus.

Well, not only was Apollos a great teacher – he was teachable. How quickly and readily he would have
absorbed the truth, as all of the OT Scriptures inside of him found their fulfillment! So Apollos found the
way of God – through the person of Jesus Christ. What would have been his burning desire after that? To
show others the way, too.

v. 27-28 Did you wonder why Apollos desired to sail across the Aegean Sea to Achaia? Well, that’s where
Corinth was; the previous home of Aquila and Priscilla.
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Aquila and Priscilla would have remembered that many of the Jews they had come to know in Corinth had
rejected the gospel, and opposed Paul. Now, here was a man who was an eloquent speaker, such as
appealed to the Greek mind, who was mighty in the Scriptures, which was crucial to Jews, and now, was
empowered by the Holy Spirit – whose purpose was to reconcile men to God. Apollos would be the perfect
evangelist for Corinth – and Corinth was perfect for the eager Apollos.

So the brethren from Ephesus – Aquila, Priscilla, and any disciples they might have made, by this time –
they sent Apollos, with letters of recommendation, to the assembly at Corinth.

We know in fact that the ministry of Apollos was very effective in Corinth; so much so, that those who
became believers saw themselves as his particular disciples – a perception on the part of the Corinthians
which Paul had to correct (1 Cor 1:10-13, 3:1-4). Regarding Apollos, Paul never saw him in a competitive
light, but as a fellow laborer for the gospel. Turn to 1 Corinthians chapter 3. Paul spoke of the squabbles in
the assembly.

[1 Corinthians 3:1-9] You have to remember that Paul had probably not met Apollos by this time – yet he
showed a full regard for him, as a co-laborer in the gospel. So Apollos taught the Word of God to the
members of the assembly at Corinth, in addition to successfully debating the unbelieving Jews in the
synagogue.

You might wonder how the adulation of some members of the assembly in Corinth affected Apollos. It is
safe to say it didn’t go to his head; in fact, Paul would later write to the Corinthians that Apollos was
unwilling to return at the time he was writing, despite Paul’s strong urging – perhaps Apollos was unwilling
because of the division he had unwittingly created. We can see that Apollos was a humble man; he must
have been a most useful tool to the Lord.

[Return to Acts 18]

It was after Apollos had left for Corinth that Paul arrived in Ephesus.

19:1a After leaving Galatia and Phrygia, Paul diverted from the previous route he had followed on his
second journey. At that time, the Holy Spirit had forbidden the missionaries to preach the word in Asia
(Acts 16:6); but the time was apparently now ripe. In fact, Paul and Timothy did not even follow the
common trade route, but took a more direct route to Ephesus through a higher-lying region known as Upper
Phrygia (see map).

Ephesus was the leading commercial city in the Roman province of Asia. It was located three miles east of
the Aegean Sea, and was connected to it by the Cayster River. Although Ephesus was not the official
capital of the province, it was the seat of the provincial administration. As a free Greek city, Ephesus had
its own senate and civic assembly; and as a major metropolis, it had a diverse population, including a large
and influential Jewish community.

Ephesus was wealthy, like Corinth, but it had a flavor all its own. It was renowned as a center for ancient
magic, hosting a bizarre collection of pagan priests, exorcists, magicians, religious prostitutes, cultists and
charlatans, such as nowhere else in the Roman Empire.

The city of Ephesus was titled the “Temple Warden of Artemis”, and it contained the great temple of
Ephesian Artemis, which was reckoned as one of the seven wonders of the ancient world. This feature
drew pagan pilgrims from all over the East during the festival of Artemis in the spring.
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The city of Ephesus, then, was in reality a stronghold for the enemy. Now the time had come for the Lord
to send His servants on a direct route to Ephesus, for a full frontal attack. God would wage war against the
enemy in Ephesus, and by the power of His might, deliver many souls from the power of darkness into the
kingdom of the Son of His Love (Col 1:13). And it will be a decisive victory.

v. 1b-3 Now, the word “disciple” back in verse 1 simply means follower or learner. In Scripture, the word
disciple does not refer only to followers of Jesus.

Luke is most likely meaning that these men were followers of John the Baptist, like Apollos. Now, whether
Apollos had actually been the one who instructed them in the teaching of John is unclear, but he probably
did not. We have no sense here that Paul came upon these Ephesians in a synagogue, and that is where
Apollos taught. Also, Apollos would have been likely to share with them what he had later learned about
Jesus, if he was the one who taught them initially about John’s baptism.

But whether Apollos was their teacher or not, these disciples were in the same position as Apollos had
been. They had learned of John’s preaching about the Coming One, and had chosen to be baptized in
accordance with John’s baptism, indicating their intention to repent of their sins, to prepare their heart for
the Righteous King.

When Paul came upon these disciples, they must have spoken to him about what they believed; but Paul
surmised that something was missing, and asked the question in verse 2. That verse reads literally, “Did
you receive the Holy Spirit, having believed?”, for Paul knew that if they had believed into Jesus as their
Savior, they would have received the Holy Spirit.

In their response, they admit to a lack of knowledge. It is not that they were saying they did not believe in
the Holy Spirit; they were saying they had not heard that the Holy Spirit could be received. These men,
whom Luke does not define as Jew or Gentile, had not yet heard that the King had come. As Aquila and
Priscilla completed Apollos’ knowledge, so now Paul completed the knowledge of these disciples.

v. 4-7 Paul pointed out to these disciples that John’s baptism was just a preparation of heart for the
Coming One – the Messiah, Jesus. That baptism of repentance made sinners ready to receive Jesus, as the
One who saves men from their sins - and gives them His Spirit.

Paul surely told these disciples much, much more – they would have heard the full gospel story – enough
for them to make a decision concerning Jesus. Based on what they heard, they chose to be baptized into
His name – they chose the Lord Jesus as their Lord. In believing into Him, they received His Life – eternal
life - and received His Spirit - the Holy Spirit.

The receiving of the Spirit became manifest when Paul laid hands on these new believers, signifying the
transfer of the Holy Spirit from Jesus to them. At that moment, the Holy Spirit came upon them in power,
as seen in their speaking in tongues – known foreign languages – and prophesying.

This outpouring of the Spirit had occurred also with the Jewish disciples at Pentecost, and the Samaritan
believers, and the household of the God-fearing Gentile Cornelius, when they had received the anointing of
the Spirit, and were added to the Body of Christ (Acts 2:1-4,11; 8:14-18; 10:44-46).

In each case, the precise events, or their order, were slightly different; the commonality was believing into
Jesus as Lord and Savior, and receiving the Holy Spirit. The Spirit works as He wills (1 Cor 12:11).
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This was the fourth and final collective which Luke records as receiving the Holy Spirit. This group, not
defined as either Jew or Gentile, signified the pouring out of the Holy Spirit upon all flesh – the world of
men – which had its beginnings at Pentecost, and would see its completion in the last days, as spoken by
the prophet Joel (Joel 2:28-32), and quoted by Peter on the day of Pentecost (Acts 2:16-21).

How many men were in this group? Twelve; in Scripture, twelve is the number of God’s government.
With a sign of great power, God was demonstrating the establishment of His government to the ends of the
earth, as His kingdom was established in the hearts of these men.

The Lord had made His first bold strike against the prince of this world, who was so firmly entrenched in
this pagan city. More was to follow.

v. 8-10 Next, Paul entered the synagogue in Ephesus, and began to speak with the Jews and God-fearing
Gentiles there. Again we see Paul used the Greek method of reasoning, as this was a Greek city. For three
months, Paul sought to convince them that Jesus is the Messiah – their long-awaited King – and that,
believing in Him, they could become part of His kingdom.

The usual pattern ensued. Some Jews and Gentiles believed; and the rest hardened their hearts to the truth.
When they actually began to speak evil of those who followed Jesus, Paul recognized that his witness in the
synagogue was complete.

Paul found a location where he was able to teach his new converts, and preach to those who were still
interested in hearing the truth. Luke tells us this was in the school, or hall of Tyrannus. A hall indicates a
lecture hall; Tyrannus was likely a Greek teacher or philosopher who regularly lectured in this hall.

Paul was thought to speak in the hall during the “off hours”, when the hall was not otherwise used. This
would have been during the hottest part of the day, for the climate in Ephesus is extremely hot, and people
normally ceased from work in the afternoons to take a meal and to rest.

This schedule would have allowed Paul to earn his living by his trade in the mornings, and still be able to
preach and teach during the remainder of the day – an arduous schedule, which no doubt caused great
reliance on the Spirit – for Paul continued doing this every day for two years!

But what fruit was borne from this ministry! Between Paul’s preaching and that of the new disciples who
went out to other cities of the province of Asia from Ephesus, all of Asia heard the word of the Lord Jesus.

We know that many churches were begun during this time – in Colosse, Laodicea, and Hierapolis (Col
4:13), as well as possibly the churches of Asia mentioned in the book of Revelation (in addition to Ephesus
and Laodicea, there was Smyrna, Pergamos, Thyatira, Sardis, and Philadelphia – Rev 1:11). Yet Paul
himself is not thought to have established any of these churches except in Ephesus. It was the word of
God, carried to these cities by others who had believed into it, that continued to bear fruit.

Here we see the power of God manifested through His word – the word of the Lord Jesus (v. 10). This was
God’s second strike against the enemy.

But God was still not finished.

v. 11-12 Handkerchiefs were sweat-cloths, used to wipe the brow when doing manual labor. Aprons refer
to half-aprons, tied around the waist to protect the clothes when working. These were articles of clothing
that Paul wore while he pursued his trade of tent-making; dirty, sweaty, cloths.
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Now, granted that God had healed people who touched the hem of Jesus’ robe (Mt 14:35-36); and granted
that God had healed those who were even touched by Peter’s shadow (Acts 5:15-16). God can heal any
way He chooses; and God chose to heal in this way, in Ephesus, knowing it would cause people to believe
in Him. But dirty, sweaty cloths?

Well, in Ephesus, clean white garments were used as part of the mystery religions. In their practices, it was
emphasized that everything must be very clean and white. The Lord may intentionally have used dirty,
sweaty cloths for healing to dispel this notion, and show that healing had nothing to do with such things.
So God healed as the people applied these cloths to their sick; they were healed of diseases, and demonic
spirits were cast out. You wonder if Paul was perplexed about where all his headbands and aprons were
going!

Verse 11 says that God worked unusual miracles by the hands of Paul, so we understand that Paul was also
healing people more directly; he would have done so in the name of the Lord Jesus. All of these healings
were another strike against the enemy.

But there were some who were observing Paul heal, who desired to acquire his power for themselves.

v. 13-16 One historian has written, “It was precisely in Ephesus that magic, strictly called, held its seat. It
had been originally connected with the worship of Artemis” (Lechler). This was not slight of hand, but
genuine satanic practices. Ephesus was a center of exorcism as well as magic.

Some itinerant Jewish exorists had found their way to Ephesus. When they witnessed Paul casting out
demons in Jesus’ name, they decided to attempt it themselves, trying to use the name of Jesus like a magic
charm, that is spoken over the one possessed. Notice that, when they say the name of Jesus, they do not use
His title of Lord – for they do not recognize Him as such. To them, He’s “the Jesus who Paul preaches”.

There were also seven sons of a man named Sceva, who tried to exorcise using Jesus’ name. Luke records
that Sceva was a Jewish chief priest. Judging from his sons’ activities in exorcisms, this was likely a false
title Sceva assumed to impress people – for Jewish chief priests would be thought to have access to the
sacred name of the supreme god, and so they were thought to wield great power in magical circles.

Apparently, the demon took notice, upon being addressed. He had certainly heard the name of Jesus before
– His power to cast out demons, this demon knew – was it personal experience? And the demon knew Paul
– after all, Paul was the bondservant of Jesus, doing the will of Jesus, by the power of Jesus – and Paul had
been casting out demons by that power. But, the demon wanted to know, who are you? What power do you
have, over evil spirits? None.

So the demon decided to demonstrate his power over them. The demon used the very man he possessed to
strip them, and beat them, till they fled from the house in terror. The frauds were exposed; and the power to
exorcise demons was seen by all to be in the Person behind the Name – the Lord Jesus. Another strike
against the enemy – as the name of Jesus is lifted up, witnessed to even by the demons. At the name of
Jesus, every knee shall bow (Phil 2:10); and many did in Ephesus, that day.

v. 17-19 Naturally, word spread quickly about this episode, right on the heels of all the miracles being
done through Paul. It caused a reverential awe to fall on those in Ephesus, as they recognized that in Jesus
was true power over the afflictions of this world; and many chose to come to Him to be healed of their sin-
sickness.
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In verse 18, the term “confessing” here is a technical term for magical practices, meaning to divulge magic
spells. According to magical theory, the potency of a spell is bound up with its secrecy; if it is divulged, it
becomes ineffective. So these magicians were truly repenting; they were renouncing their imagined power
by rendering their spells inoperative.

Luke’s term in verse 19 about magic books, or scrolls, probably refers to magical papyri, which were rolled
up in small cylinders or lockets used as amulets around the neck. These magical incantations were so
common in Ephesus that rolls of these formulas were called Ephesian writings.

Burning them proved the genuineness of the magicians’ repentance; they were effectively burning their
bridges behind them; there would be no turning back for them. Luke records the value of these scrolls as
50,000 silver drachmas – probably about $25,000 – an astonishing sum of money.

This repentance was demonstrated publicly, so that all could see their change of heart; for they had now
seen real power, in the Person of Jesus; and they had recognized He had the power to save them.

v. 20 So we see at Ephesus that the enemy in his stronghold was no match for the Lord Jesus, who by the
power of His word and His name, had the victory. But the enemy would try to strike back – as we will see
next week.

Next week: Read Ephesians; finish Acts 19.