Acts 18:24

EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)

a . . . Jew named Apollos--a contraction from Apollonius.

born at Alexandria--the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.

eloquent--turning his Alexandrian culture to high account.

and mighty in the scriptures--his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures.

came to Ephesus--on what errand is not known.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 18:24-26. And a certain Jew, &c. — While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a Jew, named Apollos — A native of Alexandria in Egypt; an eloquent man, and mighty in the Scriptures — Namely, those of the Old Testament. Observe, reader, every talent may be of use in the kingdom of Christ, if joined with the knowledge of the Scriptures, and fervour of spirit. Now this man was instructed — Though not perfectly; in the way of the Lord — In the doctrine of Christ; and being fervent in spirit — That is, earnestly desirous of promoting the progress of truth, and the conversion of souls; he spake and taught diligently — Greek, ακριβως, accurately, or with exactness, according to the best light he had; knowing only the baptism of John — That is, what John taught those whom he baptized, namely, the nature and necessity of repentance toward God, and faith in a Messiah shortly to appear. It is thought he had heard John the Baptist preach, and had become his disciple in Judea: if so, as John was beheaded more than twenty years before this time, and as Apollos seems to have had little or no knowledge of the Christians, it is probable he had not remained in Judea, but had returned to Alexandria, his native city, after he had been baptized by John, and had continued there till nearly the time of his coming to Ephesus. Hence he had had no opportunity of being fully acquainted with the doctrines of the gospel, as delivered by Christ and his apostles. And he began to speak boldly in the synagogue — Pleading the cause of God and real vital religion with an earnestness becoming the importance of the subject, as well as freely reproving the Jews for their vices, which were so commonly practised among them, and showing the vanity of those hopes which, as the seed of Abraham, and the disciples of Moses, they were so ready to entertain. Whom when Aquila and Priscilla — Being then at Ephesus; had heard — Perceiving that he manifested an upright mind, and great zeal for the worship and service of the living and true God; they took him unto them — Probably to their house; and expounded to him the way of God more perfectly — By informing him that Jesus of Nazareth was the Christ, whose coming John had announced, and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well- instructed Christians, who, during Paul’s abode with them, had gained a perfect knowledge of the gospel, doubtless gave Apollos a particular account of the supernatural conception and birth, of the doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him that he had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1. Apollos at Ephesus and Corinth, Act_18:24-28.

This passage, though a pleasing episode, contributes material information for the main history.

24. Apollos—Contracted from Apollonius, the adjective of Apollo.

Alexandria—The city of Alexandria, the birthplace of Apollos, was built near the mouth of the Nile by Alexander the Great, and was intended by that comprehensive genius for a union-point of the eastern and western nations, a centre of the blended civilizations of the earth. The Jews boast that their nation enjoyed his personal favour owing to his having been shown the prophecies of Daniel predicting his great career. Certain it is that they were endowed with the fullest privileges of citizenship, and the fullest enjoyment of their religious rights, in this splendid and liberal capital. The land of their ancient bondage, Egypt, was now the home of their preeminent freedom. Here was made that translation of the Hebrew Scriptures called the Septuagint. Here Philo, the Greekish Jew, wrote those reflections upon the Hebrew Scriptures which prepared the minds of the Hellenists of various sections for the forms of thought presented in Christianity. Similarly our Apollos, an earnest Jew, imbued with the influence of Greek refinement, and trained under the teachings of Grecian rhetoric, would possess an eminent power of handling Christian truth with a pleasing and powerful effect.

Eloquent—The Greek word often signifies learned; but that being implied in the clause that follows, the word must refer to his power of oratory.

Mighty—It is not merely said that he knew the Scriptures, but he was mighty in bringing out their force impressively upon the hearts of men. The truths burning in his own heart fired the hearts of others.

Came to Ephesus—Probably from Alexandria; from the great capital of Africa to a great capital of Asia.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

18:24-26 Alexandria, the second-largest city in the Roman Empire, was famous for its rhetorical tradition and the philosophical work of Philo. Apollos was an eloquent speaker with an excellent knowledge of the Scriptures (the Old Testament). His knowledge about Jesus and the Holy Spirit was inadequate, though. He did not understand that believers could experience and enjoy the power of the Holy Spirit as a present energizing reality. Fortunately, Priscilla and Aquila took him aside and corrected his spiritual understanding.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 18:24. Ἀλεξανδρεὺς, an Alexandrian) That city was the seat of all branches of learning.—λόγιος) learned, eloquent. All accomplishments may be made useful in the kingdom of GOD, if pride do not accompany them: but especially there ought to be with them power in the Scriptures, and fervour of the Spirit, whereby even ordinary attainments are strengthened. And yet the fruit springs from grace, not from human attainments or accomplishments: Act 18:27.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_18:24.[88] Ἀπολλώς] the abbreviated ἈΠΟΛΛΏΝΙΟς, as D actually has it. His working was peculiarly influential in Corinth. 1Co_1:12; 1Co_3:5 f., Act_4:6 ff.

ΛΌΓΙΟς] may mean either learned or eloquent. See Lobeck, ad Phryn. p. 198; Jacobs, ad Anthol. XII. p. 116. Neander (also Vatablus) takes it in the former signification. But the usual rendering, eloquens, corresponds quite as well with his Alexandrian training (after the style of Philo), and is decidedly indicated as preferable by the reference to Act_18:25; Act_18:28, as well as by the characteristic mode of Apollos work at Corinth. Besides, his Scripture-learning is particularly brought forward alongside of λογιότης by ΔΥΝΑΤῸς ὪΝ ἘΝ Τ. ΓΡΑΦ.: he had in the Scriptures, in the understanding, exposition, and application of them, a peculiar power, for the conviction and winning of hearts, refutation of opponents, and the like.

[88] On Apollos, see Heymann in the Sächs. Stud. 1843, p. 222 ff.; Bleek on Hebr. Introd. p. 394 ff.; Ewald, p. 513 ff. We should know him better, if he were the author of the Epistle to the Hebrews, which, however, remains a matter of great uncertainty.

Act_18:24-28. Notice interposed concerning Apollos, who, during Pauls absence from Ephesus, came thither as a Messianic preacher proceeding from the school of the disciples of John, completed his Christian training there, and then before the return of the apostle (Act_19:1) departed to Achaia.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 18:24 . Ἀλεξ ., cf. Act 6:9 , Schürer, Jewish People , div. ii., vol. ii., p. 226, E.T. At Alexandria the LXX was written and Philo lived; here too was the magnificent mosque of which it was said that he who had not worshipped in it had not witnessed the glory of Israel, Edersheim, History of the Jewish People , pp. 67, 186, 405, 409; on the contact of Jewish and Greek thought in Alexandria, “Alexandria,” B.D. 2 (Westcott). What was the exact influence of his Alexandrian training upon Apollos we are not told, but as a cultured Jew of such a centre of Hellenistic influence, it is quite possible that Aquila and Priscilla chose him for the work at Corinth because they thought that his training and learning would attract the attention of a Corinthian audience. Possibly his preaching may have included some Philonian speculations, but the difference between him and St. Paul in their teaching at Corinth may have consisted in outward form and delivery rather than in substance; see Canon Evans, Speaker’s Commentary , iii., p. 240. No doubt the subtle Corinthian would admire the eloquence of Apollos and pervert his words, but there is no reason to suppose that Apollos encouraged any such party spirit. On his work at Corinth and the last notice of him, Tit 3:13 , see “Apollos,” B. D. 2 , and Hastings’ B.D., cf. 1Co 16:12 , for his unambitious and peaceful character, and Plumptre, in loco . The Book of Wisdom was attributed to Apollos by Dean Plumptre, but see on the other hand “Wisdom of Solomon,” B.D. 2 (Westcott), and Speaker’s Commentary , “Apocrypha,” vol. i., p. 413. λόγιος ; “learned,” R.V., “eloquent,” margin; A.V., “eloquent”; the word may include both learning and eloquence. In classical Greek of a man learned, as, e.g. , in history (Herod.), but in Plutarch λογιότης , eloquence, and so λόγιος , eloquent. Meyer rendered the word “eloquent,” so Weiss, Zöckler, Page, Alford, Hackett, Felten, Blass ( doctus ap. antiquos ), δυνατός referring rather to his learning and acquaintance with the Scriptures: “a good speaker and well read in the Scriptures” (Ramsay). Rendall however takes δυνατός as conveying the idea of eloquence, but in Act 7:22 the word cannot mean eloquent as applied to Moses, but rather denotes the wise and weighty nature of his utterances, see Lobeck, Phryn. , p. 198.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Apollos, a godly and learned man, refuseth not to profit in the school of a base and abject handicraftsman, and also of a woman: and so becometh an excellent minister of the Church.

Very well instructed in the knowledge of the Scriptures.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul's epistles.

I. Here is an account of his character, when he came to Ephesus.

1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deu 28:68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom 16:10.

2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was anēr logios - a prudent man, so some; a learned man, so others; historiarum peritus - a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews.

3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, katēchēmenos - he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord.

4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost.

II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both.

1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (Act 18:25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge - have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akribōs - accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against.

2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things Tit 2:3, Tit 2:4.

III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have,

1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one.

2. His success in this service, which both ways answered his intention and expectation; for,

(1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God's gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them.

(2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (Act 18:28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonōs - earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio - with facility. The case was so plain, and the arguments were so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this - that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. A certain Jew named Apollos] One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.

Born at Alexandria] This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31°. 10'. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra's Needle; and the no less famous column, called Pompey's Pillar. This city exhibits but very slender remains of its ancient splendour.

An eloquent man] Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.

Mighty in the Scriptures] Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. A certain Jew. This ought for good causes to be ascribed to the providence of God, in that whilst Paul is enforced to depart from Ephesus, Apollos cometh in his place to supply his absence. And it is very expedient to know the beginning of this man of what sort it was, forasmuch as he was Paul’s successor among the Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office.

“I have planted, (saith he,) Apollos hath watered,” (1 Corinthians 3:6.)

Also, these things have I figuratively appointed unto myself and Apollos, (1 Corinthians 4:6.) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith, and constancy. And though Paul do truly deny that the kingdom of God consisteth in words, and he himself was not commended for eloquence yet dexterity in speaking and reasoning (such as Luke doth here commend) is not to be despised, especially when no pomp or vain boasting is sought after, by using fine words and great eloquence; but he which is to teach counteth it sufficient for him, without fraud or ambition, without lofty words and curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence; the Lord would have the chief apostle to want this virtue, to the end the power of the Spirit might appear more excellent in his rude and homely speech. And yet was he furnished with such eloquence as was sufficient to set forth the name of Christ, and to maintain the doctrine of salvation. But as the distribution of the gifts of the Spirit is divers and manifold, Paul’s infancy, that I may so call it, did no whit let but that the Lord might choose to himself eloquent ministers. Furthermore, lest any man should think that Apollos’ eloquence was profane or vain, Luke saith that it was joined with great power, namely, that he was mighty in the Scriptures. Which I expound thus, that he was not only well and soundly exercised in the Scriptures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(24) And a certain Jew named Apollos, born at Alexandria.—The name was probably a contraction of Apollonius or Apollodorus. The facts in the New Testament connected with him show that he occupied a prominent position in the history of the Apostolic Church. Conjectures, more or less probable, indicate a yet more representative character and a wider range of influence. Luther, looking to the obviously Alexandrian character of the Epistle to the Hebrews and to the mystery which shrouds its authorship, and which led Origen to the conclusion that God alone knew who wrote it, hazarded the thought that Apollos was the writer. Later critics have adopted the hypothesis, and have brought it to a closer approximation to certainty by an induction from numerous parallelisms in thought and language between the Epistle and the writings of Philo, who lived between B.C. 20 and A.D. 40 or 50. The present writer has carried the inquiry one step further. Among the ethical books of the LXX. there is one, the Wisdom of Solomon, the authorship of which is also an unsolved problem. It is not named or quoted by any pre-Christian writer, Clement of Rome being the first writer who shows traces of its influence, just as he is the first who reproduces the thoughts of the Epistle to the Hebrews. It has been ascribed to Philo partly on the external evidence of a doubtful passage in the Muratorian Canon, partly on the internal evidence of numerous coincidences with his writings. A careful comparison of the two books shows so close an agreement in style and language between the Wisdom of Solomon and the Epistle to the Hebrews that it is scarcely possible to resist the inference that they must have come from the same pen, and that they represent, therefore, different stages in the spiritual growth of the same man. Those who wish to carry the inquiry further will find the subject discussed at length in two papers, “On the Writings of Apollos,” in Vol. I. of the Expositor. Without assuming more than the probability of this inference, it is yet obvious that a Jew coming from Alexandria at this time could hardly fail to have come under Philo’s influence, and that his mode of interpreting the Scriptures would naturally present many analogies to that of the Alexandrian thinker. To him accordingly may be assigned, without much risk of error, the first introduction of the characteristic idea of Philo that the Unseen Godhead manifests itself in the Logos, the Divine Word, or Thought, as seen in the visible creation, and in the spirit and heart of man (Wis_9:1-2; Wis_9:4; Wis_16:12; Wis_18:15; Heb_4:12). It will be remembered that Jews of Alexandria were among those who disputed with Stephen (Act_6:9). Some of these may have been more or less persuaded by his. preaching, and have carried back to their native city some knowledge, more or less complete, of the new faith.

An eloquent man.—The Greek adjective implies learning as well as eloquence. It was applied pre-eminently to those who wrote history with fulness and insight (Herod. i. 1; ii. 3, 77). The treatment of the history of Israel both in Wisdom 10, 11, 18, and Hebrews 11 might well be described by it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24–28. Visit of Apollos to Ephesus, and his teaching there. He is more fully instructed by Aquila and Priscilla, and afterwards passing over into Achaia, preaches Christ there with great power

24. And [Now] a certain Jew named Apollos] As this interposed narrative about Apollos is an unconnected digression, preparatory to what will be mentioned in the following chapter, it is better to render the conjunction by a less distinctly conjunctive word. So “Now” is better than “And.”

The name Apollos is an abbreviation of Apollonius, which is read in one MS. (D). His influence as a Christian teacher made itself most felt in Corinth. (Cp. 1Co_1:12; 1Co_3:5; 1Co_4:6.)

born at Alexandria (lit. an Alexandrian by birth)] On Alexandria as a place abounding with Jews cp. Act_6:9. It was in Alexandria and by Jews that the Septuagint Version of the Old Testament was made.

an eloquent man] The word in the original expresses not only ability as an orator, but also the possession of stores of learning. Hence the Rev. Ver. gives “learned.” Either rendering only gives half the idea. He was learned and could use his learning with effect.

came to Ephesus, and he was mighty in the Scriptures] This is the arrangement and construction of the original. The study of the Old Testament flourished greatly in Alexandria, and Apollos had great power in the exposition and application of these Scriptures. The literary activity and philosophic pursuits of the Greek population of Alexandria were not without their effect on the more conservative Jews, and we find from many sources that the Jewish writings were studied with all the literary exactness which marked the Greek scholarship of the time, and the Jews, conscious of the antiquity of their own records and yet impressed with the philosophic character of their cultured fellow-citizens, bent themselves greatly to find analogies between the Mosaic writings and the teachings of the schools. In study like this Apollos had no doubt been fully trained.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he began to speak boldly in the synagogue,.... Of the Jews at Ephesus; using great freedom of speech, and showing much intrepidity and greatness of soul, and presence of mind; not fearing the faces of men, nor the revilings and contradictions of the Jews:

whom when Aquila and Priscilla had heard; they attending at the synagogue, and having observed what he delivered, that there was some deficiency in it, though they took no notice of it publicly; partly on their own account, it not being proper, especially for Priscilla, to speak in public, nor was it allowed in the Jewish synagogues for a woman to speak there; and partly on his account, that they might not put him to the blush, and discourage him; and chiefly on account of the Gospel, that they might not lay any stumblingblocks in the way of that, and of young converts, and give an occasion to the adversary to make advantages: wherefore

they took him unto them; they took him aside when he came out of the synagogue, and privately conversed with him; they had him "to their own house"; as the Syriac version renders it;

and expounded unto him the way of God more perfectly; these two doubtless had received a considerable measure of evangelical light and knowledge from the Apostle Paul, during the time of their conversation with him; and as they freely received from him, they freely imparted it to Apollos, with a good design to spread the truth of the Gospel, and to promote it and the interest of Christ in the world: and as on the one hand it was a good office, and a kind part in them, to communicate knowledge to him, so it was an instance of a good spirit, and of condescension in him, to be taught and instructed by them; especially since one of them was a woman, and both mechanics, and made but a mean figure: and from hence it may be observed, that women of grace, knowledge, and experience, though they are not allowed to teach in public, yet they may, and ought to communicate in private, what they know of divine things, for the use of others.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

Ver. 24. An eloquent man] Et eruditum sonat et prudentem, saith Erasmus. It imports, 1. skill in the words; he could expound well: 2. good locution; he could well express his exposition. Matter in form, as they do all in nature, so also in art. Good matter well habited is more acceptable.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And a certain Jew named Apollos - Apollos afterward became a distinguished and successful preacher of the gospel, 1Co 1:12; 1Co 3:5-6; 1Co 4:6; Tit 3:13. Nothing more is known of him than is stated in these passages.

Born at Alexandria - Alexandria was a celebrated city in Egypt, founded by Alexander the Great. There were large numbers of Jews resident there. See the notes on Act 6:9.

An eloquent man - Alexandria was famous for its schools, and it is probable that Apollos, in addition to his natural endowments, had enjoyed the benefit of these schools.

Mighty in the scriptures - Well instructed, or able in the Old Testament. The foundation was thus laid for future usefulness in the Christian church. See the notes on Luk 24:19.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Apollo...one mighty in the Scripture. Literally, powerful in the Scripture, yet knew no baptism, but that of John. (Witham) --- When we consider the great harvest, and few labourers, and the small time that the apostles could give to any one place for instructions, we shall not be so much surprised, that this zealous convert should not yet be perfectly instructed in every doctrine of Christianity. This happened about twenty years after our Lord’s ascension. He is the same person as is mentioned 1 Corinthians iii. 7. (Haydock)

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Apollos; who is thought also to be called Apelles, Rom 16:10.

Born at Alexandria; his parents having lived there.

An eloquent man; a rational, prudent, and learned man. Though the kingdom of God is not in any excellency of speech, 1Co 2:1,4, yet this Egyptian jewel may be used to adorn the tabernacle.

Mighty in the Scriptures; in quoting, explaining, and urging of them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Now for and, A.V.; an Alexandrian by race for born at Alexandria, A.V.; learned for eloquent, A.V. (logiov); came to Ephesus; and he was mighty, etc., for and mighty in the Scriptures, came, etc., A.V. From ver. 24 to ver. 28 is a distinct episode, and an important one, as containing the first mention of a very remarkable man, Apollos (a short form of Apollonius, like Epaphras for Epaphroditus) of Alexandria, a city destined to play a conspicuous part in Church history, as the traditional Church and see of St. Mark, the school of the Neoplatonists, the scene of the labors of Origen, Clement, and many other men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and Valentinus. The notices of Apollos in the New Testament are Act_19:1; 1Co_1:12 1Co_3:4, 1Co_3:5, 1Co_3:6, 22 4:6 16:12; Tit_3:13; and all show St. Paul"s high esteem for him. It was no more his fault than St. Peter"s and St. Paul"s that the factious Corinthians elevated him, or rather degraded him, into the leader of a party, Eloquent seems to be a better translation of lo here than learned. The Greek word, which only occurs here in the New Testament, has both meanings.

Vers. 24-28. The episode.

The five verses which make up this section are unique in this respect, that the historian, leaving his hero engaged in unknown labors in Phrygia and Galatia, gives us in them a view of what was going on meanwhile at Ephesus. And a most curious narrative it is. It introduces to us one of the most remarkable men of his age, the Alexandrian Apollos, a Jew of great learning, great ability, and great eloquence; and relates his accession to the Church and to the ranks of the Christian ministry, under most singular circumstances. It further gives us a very striking instance of the devotion of Aquila and Priscilla to the work of Christ, and of their eminent services in the infant Church. Of the after career of Apollos we know next to nothing. We see him for a moment, like a blazing comet in the ecclesiastical heavens, striking down opposition and unbelief with the onslaught of his fervid and logical eloquence; we see the reflex of his great influence at Corinth, in the repeated mention of him in St. Paul"s Epistle to the Corinthians, (1Co_1:12 1Co_3:4-6 1Co_4:5) written from Ephesus; but the only evidence we have of his continuance in the work which he so brilliantly began, is to be found in St. Paul"s brief order to Titus, Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them". (Tit_3:13) Yet how manifold, in all probability, were the evangelic labors of Apollos in that interval! How many must have been convinced by him that Jesus is the Christ, and found eternal life in his Name! And if the conjecture of Luther, followed by many since, and recently supported at length by Dr. Farrar ("Early Days of Christianity," vol. 1: Act 17:, Act_17:18), that he was the author of the Epistle to the Hebrews, be true, what a wide extension is given, in time and space, to the Christian influence of this man mighty in the Scriptures;" and yet for nearly eighteen centuries has all this labor of love, this precious knit of devoted zeal and spiritual power, been unknown to the Church of God. Surely the reward of the successful evangelist and pastor is not to be looked for in fame and worldly reputation, or the applause of men. And as surely every word spoken for Christ, and every labor endured for the Master"s sake, will not be forgotten, but will be found unto praise and honor and glory at the appearing of Jesus Christ. Then perhaps the last will be first, and the first last.

Vers. 24-28. Variety in Christian service.

We learn

I THAT GOD ENDOWS HIS SERVANTS WITH VARIOUS GIFTS We have been following the course and rejoicing in the good work of Paul; now we come to another Christian workman of different make, Apollos. God furnished him with opportunities and faculties that fitted him for service other than that which the great apostle of the Gentiles rendered. Apollos:

1. Had an acquaintance with Greek thought, gained at Alexandria, superior to that which Paul would obtain at Tarsus.

2. Had the great advantage of readiness and force of language; he was "an eloquent man" (ver. 24). He shared with his more illustrious co-worker

1. a large knowledge of Scripture, and

2. great fervor of spirit (ver. 25).

It is certain that Paul could do what Apollos would never have accomplished; it is equally certain that Apollos could effect some things which were not within the compass of the apostle. Like faithful Christian men, they rejoiced in one another. Instead of underestimating, and disparaging one another because they differed in gifts and methods, they valued one another"s special work and heartily co-operated in the mission field. Few things are more unworthy and discreditable than petty jealousies and disputations between Christian workmen of different types of excellence; few things are more admirable than the hearty appreciation by one man of the work rendered by another which is beyond his own powers of accomplishment.

II THAT HUMBLER DISCIPLES CAN RENDER VALUABLE SERVICE TO THOSE WHO ARE DISTINGUISHED. (Vers. 26, 27.)

1. The service of enlightenment. This was rendered to Apollos by Aquila and Priscilla (ver. 26). They had learnt "the way of God" from Paul, and they could and did teach it to Apollos, so that he understood it more perfectly. The little child in a Christian home could teach the profoundest philosopher who was ignorant of revealed truth things which, in spiritual worth, would weigh down all the speculations of his life. Two simple Christian disciples at Ephesus could and did inform the mind of the cultured and eloquent Apollos so that, instructed by them, he would become a great power for truth and Christ in the whole neighborhood. It is within the power of the simplest and humblest to breathe those words of truth and grace which may make a man a fountain of blessing to his kind.

2. The service of introduction (ver. 27). Unknown brethren wrote a letter, and this, reaching the right hands, introduced a valuable exponent of Christian truth to a large and important sphere. If the act of introduction be regarded as it surely should be, not merely as cans of obliging a friend, but as something in which the Master himself and his Church may be importantly served, then, by the conscientious writing of "a letter of commendation," one who is of humble rank may do excellent work for his kind he touches a spring whence healing and refreshing waters flow.

III THAT ONE CHRISTIAN TEACHER MAY FOLLOW ANOTHER WITH THE GREATEST ADVANTAGE. (Ver. 28.) "Apollos mightily convinced the Jews;" perhaps more successfully than Paul would have done. When one Christian workman goes and another comes, the latter supplements the former in two ways.

1. He deepens the impression which the former has made. By bearing the same testimony he constrains the people to feel more convinced of the truth and value of that which they have heard.

2. He brings additional light. He puts the same truth in other forms and phases; he presents it as it has shaped itself to his own mind and has been colored by his own experience. Thus he meets the need of some whose necessity had not been met, and wins some that would have remained unwon.

IV THAT THE COMING OF A STRONG SERVANT OF CHRIST SHOULD BE BUT A REINFORCEMENT TO THOSE ALREADY IN ACTIVE SERVICE. The Church at Corinth was not in a state of inactivity and uuaggressiveness when Apollos arrived. What he did there was, not to originate a mission, but to help those already in the field (vers. 27, 28). He helped them by ably sustaining their endeavors to advance the cause of Christ. The Churches of the Savior should always and everywhere be in a state of evangelistic activity; then they will be prepared to welcome as a timely reinforcement the coming of a specially powerful advocate who will master and secure those whom he encounters. C.

Vers. 24-28. The eloquent Apollos.

I PAUL AND APOLLOS: A CONTRAST. "I planted, Apollos watered." Different Divine instruments, shaped out of different material, prepared in different ways, destined for different objects. The unity in variety in Christian character is one of the chief beauties in the garden of God.

II APOLLO AS AN EXAMPLE OF THE USE OF CONSECRATED LEARNING IN THE CAUSE OF CHRIST. Here learning is kindled by sacred enthusiasm; it is rooted in faith; it is united with docility; it is applied in the right place and way.

III AS AN EXAMPLE OF GROWTH IN GRACE. It is the need of all. It is attainable by all who seek it in the right way. It becomes blessed and fruitful in new activity in the kingdom of God.

IV AS AN ILLUSTRATION OF THE, VARIED SCHOOLS OF LIFEEXPERIENCE. In the great school of Alexandria Apollos is among the aristocracy of intellect; at Ephesus he is in the company of tent-makers. It is good to know life on all sides; good to find virtue and grace in the most diverse society; and, above all, to detect in each scene the leading hand and educating wisdom of God. J.

Vers. 24-28. Apollos.

Alexandria"s mission. Its broader view of Judaism. Its intermediate position between Palestine and the Christian Church. Variety of human talent and acquirement all serviceable to Christ. Humility of the truly good man, who, though himself learned, is willing to be taught by those who have more of the grace of God. Ministers may get help from their people. Apollos in the footsteps of Paul. He was no rival, but a fellow-laborer. Hence willingly forwarded in his proposal to visit Corinth, and carry on there the good beginning made by the apostle. An example of:

1. Consecrated learning.

2. Rapid growth in grace, because the spirit of the man was humble.

3. Brotherly co-operation. What a rebuke to later times!

4. The blessing of God on a pure and active Christianity. R.

Vers. 24-28. The opportunities vouchsafed to fitness.

The doctrine of man"s opportunity is the correlative of that of God"s providence. A world of opportunity there ever is, ever is even for every man. How much of it mournfully perishes for lack of fitness in those who should be fit! A wonderful quantity and variety of fitness there is which waits upon opportunity, hangs precarious on it, but which often pines away because the opportunity given is not seen, or seen is not rightly appraised and humbly accepted. Pride often stands in the way of fitness accepting opportunity. So the whole Jewish nation sinned, and "knew not their King, God"s everlasting Son." Whim often stands in the way; one kind of opportunity had been preferred and counted upon, and that which actually comes, though no doubt much better in reality, looks so strange that it is disdained. Impatience often stands in the way; for how much of opportunity depends on ripeness, ripeness of time fitted to the exact ripeness of character, and many will not wait, nor believe, nor trust I In all such cases, the waste, the sacrifice, the absolute unqualified loss are what only the omniscient eye can see, and are such that the eye of Jesus would weep" over them. A much happier view of fitness, which courted opportunity, and of opportunity which was divinely vouchsafed to fitness, is here before us. Let us observe

I THE FITNESS. It is illustrated in two instances.

1. The instance of Apollos.

(1) He was eloquent. It was very possibly a native gift with him. If it were such, it was used used in a good cause, improved by use. Many a natural advantage is not used; or is so sluggishly used that it wins no improvement and earns no talent beside itself; or used, it is used to inferior ends or to really bad purpose. So far from its being able to be described as "improved," it both desecrates and is desecrated.

(2) He had the fitness of one who had acquired knowledge of the Scriptures, and very hearty, thorough knowledge of them. He understood their parts and their harmony. He could, no doubt, quote them, compare them, vindicate them against misinterpretation or very weak interpretation. And thoroughness of acquaintance with them raised their meaning and value and admirableness incomparably for him. A very scanty, meager acquaintance with Scripture is dishonor offered to it and its high worthiness; but, furthermore, it has no value for the subject of it. He is stricken with famine in the presence of rich abundance, and the strickenness is all his own doing. The average modern Christian loses, perhaps, beyond all that is supposed, from this one source.

(3) He had been instructed and had taken the graft of such instruction respecting the Messiahship of Jesus. "This word," upon which all turned for the Jew of that day, he had "received with meekness." And this word, though at present he had not got beyond the "baptism of John," and knew little of the "baptism of the Holy Ghost," was bearing already "much fruit.

(4) He owned to the great qualification of "fervor in the Spirit." It was a fervor assuredly not all his own, not altogether native in gift. The Spirit had condescended to descend and light upon him.

(5) He had a certain fitness of practical aptitude at speaking. And he did not bury it. He began by "speaking" as if in conversation with one or more. He went on to "teaching," and neither his teaching nor any who heard it rebuked his advance, it would appear, till he found himself "preaching boldly" in public in the synagogues. It is just as though impulse had been faithfully obeyed, and felt its way, felt it rightly from step to step.

(6) He had also a certain missionary fitness. No large language boasts it to us, but the significant language of his deeds speaks it. He was "disposed" to pass onward. This is the disposition of the gospel. It refuses to stagnate. It refuses to be partial. It refuses to forget "the ends of the earth." It refuses to stay its course till it shall "cover the earth, as the waters cover the sea.

2. The instance of Aquila and Priscilla. Behind the all-brief allusion to them, what a background, we may be well assured, lies! What loss of worldly business, what vexation, what fatigue, what wounded hearts and painful aspects of human life, and strange estimates of the great Invisible, must have been the oft visitants of those banished Jews of Rome! Yet

(1) they had fallen in with Paul, and not been afraid of him, nor of his truth, which was one with him, and they had "learned of him." Ay, it was the foundation of all fitness for them. But

(2) they had admitted Paul to be "partners" with them, or workman for them at wages, and had received him as an indoor servant. So they had not only learnt the first outline and elements of Christian truth, but they had enjoyed the priceless advantage of learning ever so much more by question and answer, at many an odd moment, when the light burst in on them like a flash of lightning, only with healing instead of alarming effect. They had learned in many a nicely disposed frame of mind, when a quarter of an hour gave more than a week would have otherwise given. They had also been relieved and cheered through long stretches of wearisome toil, yet the time sped all too quickly. And many a time they said, in thinking of it all, "Did not our heart burn within us?" They were qualifying for nothing different from this to "expound the way of God more perfectly" to others.

(3) They had come to feel themselves, if it might at all be so, "inseparable" from Paul They must go with Paul (ver. 18) into Syria and to Ephesus (ver. 19). There," it is significantly said, he left them" (ver. 19), for it was time their own separate usefulness and ministry should begin.

II THE OPPORTUNITY.

1. For Apollos. He seemed made for usefulness.

(1) He had begun work right heartily before Aquila and Priscilla had told him the latest and the best. So he had,already found his work out of the various fitnesses which lay in him, which he had not neglected, not resisted, not despised.

(2) The opportunity of large accessions of knowledge are thrown in his way, and he embraces them and owns them. Possibly the tent-making couple, man and wife, did not ordinarily stand very high in repute with the learned and polished of Alexandria (ver. 24). But as surely as they recognize the right ring about him, so does he about them. And he is glad of the providential opportunity held out to him, to have "the way of God expounded" to him more completely and fully.

(3) The opportunity is opened to him of passing on to other ground, accredited by "he brethren," till he finds himself the true living center of a people to God"s glory. He is the "much helper" of them, who had already "believed through grace," and he is the effective, trenchant, and successful convincer of many others, of "the truth as it is in Jesus." What a lesson for young men! And how many persons of great gifts not used, misused, or sluggishly used, are sternly rebuked by the example of Apollos! While he is an example of how God will find the work and the opportunity and the glorious usefulness for those who have and improve and dedicate to him their fitness, of whatever kind, for his work.

2. For Aquila and Priscilla. These had been blessed themselves. Very likely, indeed, they had been a real help and comfort in private and in traveling to Paul. We can see them, wherever the modest opportunity offered, modestly stepping in and using it for the glory of Christ and the good of the brethren and others. But they had never thought of anything beyond such silent, unknown, unrecorded usefulness. But no, it shall not be so. A new opening occurs; they see it, and use it. They teach the teacher. They furnish the armory of the capable, skilful, valiant warrior. Not a victory that Apollos won afterwards, but their share was registered up above; and not a tender plant he watered, (1Co_3:6) but the refreshingness came partly of their work, while "God g-we the increase." For love, and care, and study, and zeal for him, Christ will never long withhold that best present reward, the reward of sufficient opportunity. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

An eloquent man, mighty in the Scriptures - Of the Old Testament. Every talent may be of use in the kingdom of God, if joined with the knowledge of the Scriptures and fervour of spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The first thing here observable, is, How the wisdom of God provided for the several churches, that in the absence of one powerful preacher they were supplied with another; when the providence of God called St. Paul from Ephesus and Corinth, it brought Apollos thither: so that what Paul planted, Apollos watered. The judicious Calvin, upon the place, piously admires the providence of God over his church, in not suffering it to be without a settled minister; but upon the removal of one, to raise up another.

Observe, 2. How admirably qualified Apollos was for the work of the gospel, and excellently fitted and furnished for the places he was called to, Ephesus and Corinth, famous for philosophers and orators; accordingly he is a man of ravishing eloquence, who, by his profound knowledge in the sacred scriptures, was both apt to teach the truth, and able to maintain it.

Hence learn, That scripture knowledge is the choicest qualification and highest commendation of a gospel minister. Apollos, an eloquent man and mighty in the scriptures: without this, he can never truly and savingly make known and discover Jesus Christ: without this, he can never rightly divide the word of truth; without this, he can never convince gainsayers, either gainsayers in opinion, or gainsayers in practice; without this, he can never instruct the people fully in their duty, nor declare to them the whole council of God.

Observe, 3. The great humility of Apollos: although he was an eloquent man, and mighty in the scriptures, yet he did not disdain farther instruction. Those that are most knowing, if humble, are most sensible of their ignorance: the knowledge of the best, while they are on this side heaven, is capable of improvements. Apollos knew much, yet Aquila and Priscilla catechize the great Apollos, and add something to the treasure of his knowledge.

Observe, 4. The place where Apollos preached: in the Jewish synagogue, ver. 26. He began to speak boldly in the synagogue. It was a custom among the Jews to allow a liberty for learned men, though no priests, to teach in the synagogues. Thus Paul, though of the tribe of Benjamin,and not of the tribe of Levi, was permitted to preach in their synagogues, as we read throughout this book of the Acts.

In like manner we find Apollos here preaching in the synagogue: Non ut habens auctoritatem sed scientiam, says Estius; taking the advantage of that indulgence which the Jews gave him in their synagogues, to preach and spread the doctrine of Christ.

Observe, lastly, That this Apollos afterwards became an eminent authorized preacher in the church of Corinth, and is called St. Paul’s helper and brother: and when he came to Corinth, was so eminent, that he proved the head of a sect and faction: One sayeth, I am of Paul, and I of Apollos. And here at Ephesus he mightily convinced the Jews, showing by the scriptures that Jesus was the Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

24-26. (24) " Now a certain Jew named Apollos, born in Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. (25) This man was instructed in the way of the Lord, and, being fervent in spirit, he spoke and taught accurately the things concerning the Lord, understanding only the immersion of John. (26) He began to speak boldly in the synagogue. But Aquila and Priscilla, having heard him, took him and expounded to him the way of the Lord more accurately. " The distinguished position which Apollos acquired, after this, in the Church at Corinth, and the familiarity of his name among disciples of all subsequent ages, renders it a matter of some interest to acquire an accurate conception of his personal endowments and his subsequent history. The former are set forth in the two statements, that he was "eloquent," and that he was "mighty in the Scriptures." The gift of eloquence is a natural endowment, but culture is necessary to its effective development. That he was an Alexandrian by birth gives assurance that he was not wanting in the most thorough culture; for Alexandria, being the chief point of contact between Greek and Jewish literature, was the chief seat of Hebrew learning in that and some subsequent generations. The Alexandrian Jews, who constituted a large element in the population of that city, were noted for their wealth and their learning.

That he was "mighty in the Scriptures," shows that he had been educated to a thorough knowledge of the word of God. The apostles, being inspired, and able to speak with miracle-confirmed authority, were not entirely dependent upon purely scriptural proofs. But he, being uninspired, was entirely dependent upon the use of the prophesies and types of the Old Testament, in proof of the Messiahship. In a day when a knowledge of the word of God had to be acquired from manuscripts, and in which the art of reading was acquired by only a few, it was no ordinary endowment to be familiar with the Scriptures. Such an attainment is rare, even in the day of printed Bibles, and among preachers who profess to devote their lives chiefly to the study of the Bible. Indeed, the amount of clerical ignorance now extant would astonish the masses of men, if they only had the means of detecting it.

What were the exact attainments of this distinguished man in reference to the gospel is a question of some difficulty, though in reference to it there is a very general agreement among commentators. It is generally agreed that he understood no more of the gospel than was taught by John the Immerser; and of this the statement that he understood only the immersion of John is considered sufficient proof. But I confess myself unable to reconcile this supposition with two other statements of the historian, equally designed to give us his religious status. The first is the statement that he was " instructed in the way of the Lord;" and the second, that he "taught accurately the things concerning the Lord." That the term Lord refers to the Lord Jesus Christ can not be doubted by one who consider's Luke's style, and observes the connection of thought in the passage. But for Luke to say, at this late period, that a man was instructed in the way of the Lord and taught it accurately, certainly implies a better knowledge of the gospel than was possessed by John; for he preached him as one yet to come, and knew nothing of his death, burial, or resurrection. The two expressions combined would, if unqualified, convey the idea that he understood and taught the gospel correctly, according to the apostolic standard. They are qualified, however, by the statement that he "understood only the immersion of John." This is the only limitation expressed, and therefore we should grant him all the knowledge which this limitation will allow. Whatever a man must lack, then, of a thorough knowledge of the gospel, who knows no immersion but that of John, we must grant that Apollos lacked; yet the other things of the Lord he taught accurately. His ignorance had reference to the points of distinction between John's immersion and that of the apostles, which were chiefly these, that John did not promise the Holy Spirit to those who were immersed, and did not immerse into the name of the Father, and of the Son, and of the Holy Spirit. Whatever confusion of thought upon kindred topics is necessarily involved in ignorance of these two things, Apollos must also have been subject to; but we are not authorized to extend his ignorance any further than this. On these points he was instructed by Priscilla and Aquila, and was then able to teach the things concerning the Lord more accurately. There is no evidence whatever that he was reimmersed.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24–28. A certain Jew named Apollos. A native of Alexandria, a city where there were tens of thousands of Jews. He was an eloquent rabbi, learned in the Scriptures, a disciple of John the Baptist, but had not yet learned fully the gospel of Christ.

He spake diligently the things of the Lord. That is, all that John understood. He believed that Jesus was the one coming after John, but he had learned only the gospel of the Lord's first commission (Matt. chap. 10). He was ignorant of the gospel of the second commission (Matt. 28:19), and of Pentecost. In my opinion his position was about that of the disciples of the Lord before the Great Commission was given. He had the gospel in part, but needed to be shown the way of God more perfectly. Aquila and Priscilla supplied this need, and equipped him for gospel work.

When he was disposed to pass into Achaia. Greece, the province of which Corinth was the Roman capital. The brethren wrote. This is the first instance of church letters. This was written to show the brethren at Corinth that the bearer was worthy of their confidence. They no doubt testified to his soundness in the faith and Christian character. Paul alludes to such letters in 2 Cor. 3:1. He helped them much. The believers at Corinth. Apollos was God's instrument to help them. Through grace. Through the Divine favor.

For he mightily convinced the Jews. That he was a man of God of great power is shown by Paul's allusions to him. See 1 Cor. 1:12; 3:4–6.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Luke tells what happens in Ephesus with Priscilla and Aquila.

General Information:

Apollos is introduced to the story. Verses 24 and 25 give background information about him. (See: Background Information)

Now

This word is used here to mark a break in the main story line.

a certain Jew named Apollos

The phrase "a certain" indicates that Luke is introducing a new person in the story. (See: Introduction of New and Old Participants)

an Alexandrian by birth

"a man who was born in the city of Alexandria." This was a city in Egypt on the north coast of Africa. (See: How to Translate Names)

eloquent in speech

"a good speaker"

mighty in the scriptures

"he knew the scriptures thoroughly." He understood the Old Testament writings well.

Apollos had been instructed in the teachings of the Lord

This can be stated in active form. AT: "Other believers had taught Apollos how the Lord Jesus wanted people to live" (See: Active or Passive)

Being fervent in spirit

Here "spirit" refers to the entire person of Apollos. AT: "Being very enthusiastic" (See: Synecdoche)

the baptism of John

"The baptism that John performed." This is comparing John's baptism which was with water to Jesus' baptism which is with the Holy Spirit.

the way of God

How God wants people to live is spoken of as if it were a road that a person travels. (See: Metaphor)

more accurately

"correctly" or "more fully"

translationWords

Jew

Apollos

Ephesus

word of God

lord

spirit

Jesus

baptize

John (the Baptist)

bold

synagogue

Priscilla

Aquila

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

24–28. VISIT OF APOLLOS TO EPHESUS, AND HIS TEACHING THERE. HE IS MORE FULLY INSTRUCTED BY AQUILA AND PRISCILLA, AND AFTERWARDS PASSING OVER INTO ACHAIA, PREACHES CHRIST THERE WITH GREAT POWER

24. Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, now a certain Jew named Apollos. The five verses following are a digression to introduce the narrative of the next chapter.

The name Apollos is an abbreviation of Apollonius, which is read in one MS. (D). His influence as a Christian teacher made itself most felt in Corinth. (Cp. 1Co 1:12; 1Co 3:5; 1Co 4:6.)

Αλεξανδρεὺς τῷ γένει, an Alexandrian by birth. On Alexandria as a place where Jews abounded, cf. Act 6:9. It was in Alexandria and by Jews that the Septuagint Version was made.

ἀνὴρ λόγιος, an eloquent man (Rev. Ver. ‘learned’). The word includes both senses. He had stores of learning, and also could use them to convince others.

κατήντησεν εἰς Ἕφεσον, δυνατὸς ἂν ἐν ταῖς γραφαῖς, came to Ephesus, and he was mighty in the Scriptures. The study of the Old Testament flourished greatly in Alexandria, and Apollos had great power in the exposition and application of these Scriptures. The literary activity and philosophic pursuits of the Greek population of Alexandria were not without their effect on the more conservative Jews, and we find from many sources that the Jewish writings were studied with all the literary exactness which marked the Greek scholarship of the time, and the Jews, conscious of the antiquity of their own records and yet impressed with the philosophic character of their cultured fellow-citizens, bent themselves greatly to find analogies between the Mosaic writings and the teachings of the schools. In study like this Apollos had no doubt been fully trained.

δυνατὸς ἐν is in the N.T. used only by St Luke, see Luk 24:19; Act 7:22. It is frequent in the LXX., cf. Sir 21:7, γνωστὸς μακρόθεν ὁ δυνατὸς ἐν γλώσσῃ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24-28.] Apollos at Ephesus, and in Achaia.

Ἀπολλώς] abbreviated from Ἀπολλώνιος [as Lucas from Lucanus, &c.]: see var. read.

Ἀλεξανδρεύς] Alexandria was the great seat of the Hellenistic [or later Greek] language, learning, and philosophy (see ch. 6:9). A large number of Jews had been planted there by its founder, Alexander the Great. The celebrated LXX version of the O. T. was made there under the Ptolemies. There took place that remarkable fusion of Greek, Oriental, and Judaic elements of thought and belief, which was destined to enter so widely, for good and for evil, into the minds and writings of Christians. We see in the providential calling of Apollos to the ministry, an instance of adaptation of the workman to the work. A masterly exposition of the Scriptures by a learned Hellenist of Alexandria formed the most appropriate watering (1Co 3:6) for those who had been planted by the pupil of Gamaliel.

λόγιος] either (1) learned, as Philo, Vita Mos. i. 5, vol. ii. p. 84, Αἰγυπτίων οἱ λόγιοι, and Jos. B. J. vi. 5. 3, who distinguishes, in the interpretation of the omens preceding the siege, οἱ ἰδιῶται from οἱ λόγιοι,—or (2) eloquent: so Jos. Antt. xvii. 6. 2 calls Judas and Matthias, Ἰουδαίων λογιώτατοι and πατρίων ἐξηγηταὶ νόμων. The etymologists make the former the ancient,—the latter a subsequent meaning. So Thom. Mag.: λογίους τοὺς πολυΐστορας οἱ ἀρχαῖοι Ἀττικίζοντες, ὡς καὶ Ἡρόδοτος· λογίους δὲ τοὺς διαλεκτικοὺς οἱ ὕστερον. The latter meaning is most appropriate here, both because the peculiar kind of learning implied by λόγιος [acquaintance with stories and legends] would not be likely to be predicated of Apollos,—and because the subsequent words, δυνατὸς ἐν τ. γραφαῖς, sufficiently indicate his learning, and in what it lay.

See on λόγιος as applied to Papias by Eusebius, prolegg. to Matt. § ii. 1 (α) note.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Eloquent [λογιος] . Only here in New Testament. The word is used in Greek literature in several senses. As logov means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used : 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history [λογιωτατοι] of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the God of speech and eloquence. 3. Of a learned; person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned), especially as the scripture - learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1Co 1:12; 1Co 2:4; 2Co 10:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.