Acts 18:27

Act_18:27-28

And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him.

The duty of the Church at home to the work and the workers abroad

1. We should give our Christian brother Godspeed on his work for God.

2. We can sometimes help the cause of foreign missions without leaving our own homes.

3. We cannot, however, be Christians at all, without being in some sense foreign missionaries.

4. We should match the self-surrender of the brother who gives up his home and land to carry on the work abroad, by self-denial for his support.

5. We should give to the faithful brother who is going forth in Christs name, that most comforting of all assurances--that the prayers of Christs Church are with him.

6. We should help Apollos and Apollos should help us, and our helping of one another should be to the end that the Masters kingdom may be widened and upbuilded.

7. We may be sure that time and money used in teaching Apollos the truth are well employed, for Apollos will in turn become a powerful teacher of the truth. (S. S. Times.)

The Churches and removing members

One of the gravest of modern ecclesiastical problems relates to the removal of members. There is a constant drain on our Churches through business exigencies, family arrangements, the habit of removing from town into the country, etc. In some neighbourhoods in the course of a few years the personnel of the congregation is entirely changed. What becomes of those who thus remove? It is notorious that a vast number drop out of Church life altogether. This like other problems arises from our departure from apostolic precedent. Members leave without reporting themselves either to the Church they are leaving, or to the Church to which they are removing; they are allowed to leave without commendation, or are allowed to come without welcome; and failing to adjust themselves to their new environment they simply fall out of the Churchs ranks and so are lost. But even at this early date an arrangement was made which effectually checked this evil. A member of a particular Church was made to feel that he was a member of the Church of Christ everywhere. And so the brethren at Ephesus commended by letter Apollos to the disciples at Corinth, who, when he arrived in his new sphere in the most natural manner imaginable, took up the threads of his old life and continued his old work. Note then--

I. That the Church from which a member is removing should commend him to the Church to which he removes.

1. This authenticates the member and is an effectual safeguard against imposture. In the absence of such a commendation the caution which is mistaken for coldness is only natural, for many a Church has suffered from receiving non-authenticated strangers.

2. This secures for the member a welcome and a home. There can be no hesitation in receiving one who has earned a good report amongst those who have known him for years.

3. This shows a brotherly interest in the prosperity of other Churches. Brother So-and-so has been of use to us as a Sunday school teacher, or a church officer--make use of him; he will do you good, as he has done us good.

II. The Church to which a member removes should receive him, if he brings his credentials--

1. Without suspicion. He has been already approved by a sister Church, and should not have to undergo another period of probation.

2. With hearty brotherly affection. Parting with old associates if often most distressing; let him feel that he has only changed one group of brethren for another.

3. To full Church rights and privileges. Let him take as nearly as possible the position he occupied amongst his old friends. This was what the Corinthians did in the case of Apollos.

III. A member on removing should ask for his credentials and at once present them and contribute his share of Church life and usefulness.

1. He should put a proper value on his membership by securing its continuity himself. How is the Church to know he is removing and where he is removing to without information? Surely it is not infra dig. to give this information, and to secure at least a friendly recommendation!

2. He should not wait to be looked up in his new sphere, and because screened from observation in some back seat, or lost in the crowd of retiring worshippers, complain that he is neglected.

3. He should take as deep an interest in the work of his new sphere as in the work of the old. This is what Apollos did. Conclusion: This rule should not be sectarian. When a member of one branch of Christs Church removes to a place represented only by another branch, let him be duly accredited and received as belonging to the common Christian community; and let him not withhold his full fellowship, least of all create a schism ill favour of his own denomination because of some difference in creed or polity. (J. W. Burn.)

Who when he was come, helped them much which had believed through grace.

Spiritual succorer derived from appointed means

1. The God of nature is the God of grace. In the world of nature, God not only brings creatures into life, but provides for their support. So in the world of grace. Christians are new creatures; but they require attention and supplies. And He who giveth to the beast his food, and to the young ravens which cry, will not overlook the wants of His own children.

2. In harmony with this reflection are the words of the text, Apollos was an eloquent man, etc. Here we remark that talent and knowledge are distinguishable; and that the heart may be right with God, while the judgment in Divine things is defective. It is well, however, to see a man using the light he has, and to him that hath shall be given, and he shall have more abundantly. This was the case here (Act_18:26).

3. This honours both parties.

(1) It commends Aquila and Priscilla. Though they found Apollos, in Christian knowledge, inferior to themselves, yet they did not disparage him, saying, He may do for others; but such a young, raw preacher is not deep enough for us:--so many a gifted brother and sister in our day would have said--but they encouraged him, and communicated to him of their own experience. But observe--They did it with a delicate regard to his feelings alone in their own house.

(2) And it looks well in Apollos, that he so willingly received their instruction. He was a young preacher exceedingly cried up and followed--and it was not an apostle that undertook to teach him; nor even a brother minister; but two of his hearers, and mechanics too--but he listens to them with pleasure and gratitude.

4. Apollos was willing to go where there was least help, and most probability of usefulness. But no preacher ought to be countenanced till he is accredited. When, therefore, Apollos was disposed to pass into Achaia, he travelled with letters of recommendation; and when he was come, he helped them much which had believed through grace. Whence we observe that--

I. Christians and believers. To believe is to have a persuasion of the truth of a thing submitted to our attention. It is obvious, however, that the credence which characterises the subjects of Divine grace does not rest in the judgment without producing a correspondent state of the heart: for with the heart man believeth unto righteousness. Faith worketh by love. James shows the inutility of that faith which admits the truth into the understanding, while the possessor is not sanctified by it. If a man believe anything, it is his own mortality; and yet the conviction is completely counteracted by his passions and sins, and he lives as if he were to live here always. Ungodly characters may, therefore, give credit to the Scriptures, and to the most interesting doctrines of the gospel, and yet hold the truth in unrighteousness. The hazard of deception arises from the resemblance there often is between a counterfeit and a genuine faith; and the tendency there is in men to be satisfied with the assent of the mind, which costs nothing, without obeying from the heart the form of doctrine which is delivered us. But such is the disposition of everyone that believes to the saving of the soul.

II. That they who believe, believe through grace. From this source comes--

1. The very object of faith as a revelation. This principally consists in the record, that God hath given to us eternal life, and that this life is in His Son.

2. The existence of faith as a production. This may be inferred from our moral inability. Who can bring a clean thing out of an unclean? Not one. But we are not left to infer the fact: we have the most express ascriptions of it to a Divine influence. Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but My Father which is in heaven. And so far was this from being peculiar to him, that it is said of the Ephesians, By grace are ye saved, through faith: and that not of yourselves, it is the gift of God.

3. The exercise of faith as a principle. This faith must be exerted in every condition. But as there is nothing of so much importance, there is nothing so much opposed. And how is it to be maintained? I have prayed for thee, that thy faith fail not. Lord, increase our faith. Thus the continuance and the progress of the principle depend upon the same grace which produced it; and He who is the Author, is also the Finisher of our faith.

III. They need help. This they all feel. Paul himself, after all his proficiency, was not ashamed to say, I have not yet attained, neither am I already perfect. The Christian feels a deficiency which requires help.

1. In his knowledge.

2. In his sanctification. His graces are imperfect. Something is wanting--and, oh! how much--to his patience, his love, his hope, his faith.

3. In his comfort.

IV. But assistance is afforded by the ministry of the gospel. Who, when he was come, helped them much which had believed through grace. It is necessary, however, to observe that he did this only through the blessing of God attending his labours. Who then is Paul, and who is Apollos, etc.? (1Co_3:5). Apollos helped the believers--

1. By his prayers. This was done by his praying with them and for them, not only in public, but in private. The effectual fervent prayer of a righteous man availeth much.

2. By preaching. Preaching is an ordinance peculiar to the gospel. Every religion of old had its rites; and its votaries were accustomed to assemble together at stated times and on various occasions, in their temples and at their altars: but they never came to receive instruction. What instruction had their leaders to communicate? But when your ministers meet you, they have everything that is interesting to announce.

3. By example. Example is deservedly said to be more influential than precept. The physician is not likely to gain the confidence of the patient when he prescribes for a disease under which he labours himself.

Conclusion:

1. Dost thou believe on the Son of God?

2. If faith comes from the grace of God, they are mistaken who place it in the virtue of man. By the grace of God, I am what I am. Let the same truth which excludes boasting prevent despair.

3. Do not despise the day of small things. Despise it not--

(1) In others. Observe and cherish every serious conviction, and resemble Him who does not break a bruised reed, or quench the smoking flax.

(2) In yourselves. The life of God is progressive, and the commencement is often no more to the completion than the mustard seed to the mustard tree.

4. Pity those who are destitute of your religious advantages.

5. Be grateful for the privileges you enjoy, and be concerned properly to improve them. (W. Jay.)

For he mightily convinced the Jews.--

Mighty preaching

What Apollos was at Ephesus (verse 24) he was at Corinth. Change of sphere sometimes takes all the might out of a preacher. But this is not always his fault. The preacher who, supported by the prayers, cooperation, and enthusiasm of a warm-hearted Church, wins many souls to Christ, is not to be blamed if his ministry amongst an apathetic people is comparatively barren of results. Mighty preaching is--

I. Convincing preaching.

1. Some preaching is--

(1) Merely interesting. It deals with topics which fall in with the popular mood and agree with the popular tastes. It has taking titles, is eloquent in its language, is full of illustrations, and is well garnished with poetical quotations. This often lacks power because it fails to grip.

(2) Philosophical. It deals with mental, theological, and moral problems. It appeals to the cultured intellect and taxes thought to the utmost. This too often lacks power, because only a few can appreciate it.

(3) Comforting. This deals with the afflictions of the body or the soul, and applies the soothing and healing balm of the promises of God; but often it is enervating, and has on many the effect which medicine has on a healthy body.

2. All these kinds of preaching are important and necessary in their place: but even these are powerless unless they produce conviction; and wisely handled subjects of passing interest, grave mental and moral problems, and the woes of humanity may be made instruments of power. The mighty preaching of Apollos produced conviction--

(1) Of sin.

(2) Of the need of a Saviour.

(3) Of the suitableness of Christ for His saving work. And no preaching is mighty which fails here.

3. For this convincing preaching the Holy Spirit is essential (Joh_16:7-11).

II. The means of producing this conviction are the Scriptures.

1. Some endeavour to produce conviction by abstract reasoning. And nothing is more incontestible than that the fact of sin and the power and claims of Christ as Saviour can be proved on intellectual lines. But logic is too cold to be powerful, and those who are capable of following closely subtle lines of argument are very few.

2. Some depend on authority, and the result is either stubborn antagonism or the manufacture of worthless devotees. Rarely has conviction been produced by the mere ipse dixit of a preacher or a Church.

3. The mighty preacher deals with the Scriptures and shows from them that Christ is--

(1) A Divinely authorised Saviour.

(2) An all-sufficient Saviour.

(3) Just such a Saviour as can meet, by His Divine power, His human sympathies, His atoning sacrifice, the sinners needs.

III. Mighty preaching is the great means of helping the Church. Apollos helped them much, for he mightily convinced, etc. Of course he helped those whom he convinced--by being the means of their conversion; and doubtless he, like others, helped the Church by counsel, government, encouragement, etc. Still the main help that the Church wanted then and what it wants now is that referred to in the text. This--

1. Strengthens the Church numerically. Those who are convinced that Jesus is Christ, join the Church and thus add to its numerical strength. The law of growth operates here as elsewhere. Vigour is manifested by growth.

2. Encourages its hopes. A stationary or declining Church is a desponding Church; and despondency is paralysis. On the contrary a hopeful Church is a progressive Church, and nothing stimulates hope like success. (J. W. Burn.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 18:27-28. And when — Having received this more perfect instruction in the Christian faith; he was disposed to pass into Achaia — That he might preach the word at Corinth, and other places in that province; the brethren — Of Ephesus; wrote, exhorting the disciples there to receive him — With all affection and respect, as a person whose character well deserved it. And when he was come — To Corinth; he helped them much which had believed — Was eminently serviceable in edifying and confirming those who had embraced the gospel; (for Apollos did not plant, but water; which was the peculiar gift he had received;) through grace — Through which only any gift of any one is rendered profitable to another. For he mightily convinced the Jews — Which, from his great knowledge of the Scriptures, he was better able to do than to convert the heathen. Greek, ευτονως τοις Ιουδαιοις διακατηλεγχετο, he strongly, or vehemently, confuted the Jews; and that not only in private converse, but by public preaching; showing by the Scriptures — By appealing to many striking passages of them, which he quoted; that Jesus was Christ — The true and only Messiah; and that the salvation of men, of the Jews as well as Gentiles, depended upon their receiving and submitting to him. It seems Apollos tarried some time at Corinth, and became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, (1Co 3:6,) I have planted, Apollos watered.

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

Act 18:27. Βουλομένου, when he was wishing) The good wishes of good men ought to be furthered.—διελθεῖν, to pass through) He had without doubt heard what Paul had done in those localities, especially at Corinth.—προτρεψάμενοι) having exhorted him [but Engl. Vers., “exhorting the disciples to receive him”], thus inciting forward One who was already running.—ἔγραψαν, the brethren wrote) The subjects of their recommendation may be gathered from Act 18:24-25.—τοῖς μαθηταῖς, the disciples) who were at Corinth, or even on the way leading to it.—συνεβάλετο) contributed much help, by the command which he had of useful words. Join with this verb the διὰ, through grace [but Engl. Vers., those who had believed through grace]. To him who believes, through the grace wherein he is strong, every power of all is rendered a means of profit.—τοῖς πεπιστευκόσι, to those who had been brought to the faith) Apollos watered, he did not plant [1Co 3:6]; and was better able to convince (confute) the Jews, than to convert the Gentiles.

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

Act_18:27. Διελθεῖν εἰς τ. Ἀχαΐαν] probably occasioned by what he had heard from Aquila and Priscilla concerning the working of Paul at Corinth.

προτρεψ. οἱ ἀδ. ἔγραψ. τοῖς μαθητ. ἀποδ. αὐτ.] The Christians already at Ephesus (doubtless but few at first, Act_18:19 f.) wrote exhorting (issued a letter of exhortation) to the disciples (the Christians of Achaia) to receive him hospitably as a teacher of the gospel. So Luther, Castalio, and others, also de Wette and Ewald. The contents of their letter constituted a λόγος προτρεπτικός, Plat. Clit. p. 410 D. But many others, as Erasmus, Beza, Grotius, Bengel, following Chrysostom (προπέμπουσι κ. γράμματα ἐπιδιδόασιν), refer προτρεψ. to Apollos[92] as its object, not to the ΜΑΘΗΤΆς (sua exhortatione ipsum magis incitaverunt fratres et currenti addiderunt calcar, Calvin); according to which we should necessarily expect either a defining ΑὐΤΌΝ with ΠΡΟΤΡΕΨ., or previously ΒΟΥΛΌΜΕΝΟΝ ΔῈ ΑὐΤΌΝ.

ΣΥΝΕΒΆΛΕΤΟ] he contributed much (contulit, Vulg.; profuit, Cod. It.), helped much, Den. 558. 13; Plat. Legg. x. p. 905 C; Polyb. i. 2. 8, ii. 13. 1; Philo, migr. Abr. p. 422 D. This meaning, not disseruit (Act_17:18), is required by the following γάρ.

τοῖς πεπιστευκόσι] Bengel appropriately remarks: rigavit Apollos, non plantavit. Comp. 1Co_3:6.

διὰ τῆς χάριτος] is not to be connected with ΤΟῖς ΠΕΠΙΣΤ. (Hammond, de Wette, Hackett, and others), but with ΣΥΝΕΒ. ΠΟΛΎ; for the design of the text is to characterize Apollos and his working, and not the ΠΕΠΙΣΤΕΥΚ. The ΧΆΡΙς is to be explained of the divine grace sustaining and blessing his efforts. Not only is the view of Hammond and Bolten, that it denotes the gospel, to be rejected, but also that of Raphel, Wetstein, and Heinrichs, that it signifies facundia dicendique venustas, in which case the Christian point of view of Luke, according to which he signalizes that συνεβάλ. πολύ, is entirely mistaken. Apollos thus laboured, not by his art, but by grace. But the reception of baptism is not presupposed by this χάρις (in opposition to Grotius); see on Act_18:26.

[92] This reference is implied also in the amplification of the whole verse in D, which Bornemann has adopted.

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 18:27 . διελθεῖν εἰς , cf. Luk 8:22 , Mar 4:35 , Latin, trajicere . προτρεψ .… ἔγραψαν : “encouraged him and wrote,” R.V., so Chrysostom, Erasmus, Grotius, Bengel, Felten, Lumby, Rendall, Knabenbauer: “currentem incitantes” Bengel. But others refer it to the disciples, “wrote exhorting the disciples,” i.e. , wrote letters of commendation, 2Co 3 , so Luther, De Wette, Ewald, Zöckler, Alford, Wendt, Weiss, Nösgen, Hackett. Blass thinks that the word can be referred to neither in the sense of cohortari , and prefers the rendering in accordance with the Syriac anteverterunt , but cf. Wis 14:18 , 2Ma 11:7 for the former sense, so in classical Greek; only here in N.T., classed not only by Hobart, but also by Vogel, as amongst the medical words in St. Luke, u. s. , p. 17. συνεβάλετο : only here in N.T. in middle, with dative of the person, profuit , so often in Greek authors, especially Polybius; Wis 5:8 , Xen., Cyr. , i., 2, 8; cf. 1Co 3:6 , “rigavit A. non plantavit” Bengel. διὰ τῆς χ .: “helped much through grace them which had believed” R.V., margin. This connection of the words seems preferable, as stress is laid upon the fact that the gifts and eloquence of Apollos were only available when God gave the increase the position of the words is not against this, as they may have been so placed for emphasis. Blass, who joins the phrase with πεπιστ ., adds “quamvis ibi abundat”. It does not seem natural to explain the word χάρις here as the Gospel, or to refer it to the grace of the eloquence of Apollos.

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

Through God’s gracious favor, or by those excellent gifts which God hath bestowed upon him.

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

And when he was disposed--"minded," "resolved."

to pass into Achaia--of which Corinth, on the opposite coast (see on Act 18:1), was the capital; there to proclaim that Gospel which he now more fully comprehended.

the brethren--We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time (Act 18:20), and his promise to return to them (Act 18:21), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship.

wrote, exhorting the disciples to receive him--a beautiful specimen of "letters of recommendation" (as Act 15:23, Act 15:25-27, and see Co2 3:1); by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other.

when he was come, helped them much--was a great acquisition to the Achaian brethren.

which believed through grace--one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as BENGEL, MEYER, and others, do, "helped through grace those who believed").

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

Verse 27. When he was disposed to pass into Achaia] There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, c. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae.

Which had believed through grace.] These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed and it was through grace that Apollo was enabled to help them much.

The words δια της χαριτος, through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, 1Co 3:6: Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.

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

27. When he was determined. Luke doth not express for what cause Apollos would go to Achaia. Notwithstanding, we gather out of the text [context] that he was not allured with any private commodity, but because more plentiful fruit in spreading abroad the gospel did show itself there; because the brethren did more encourage him with their exhortation, and did spur him when he did already run. Which they would not have done, unless it had been for the common profit of the Church. For it had been an absurd thing to entreat a man to depart to another place, whose faithful industry they already used, and did know that they should have need of him afterward, unless there had been some better recompense offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not only that they should provide lodging for the man, but also that they should suffer him to teach. This is holy commendation indeed, when we study to extol every good man with our testimony and consent, [suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man for the edifying of the Church, lie buried.

When he came. The brethren foresaw this, who had already had experience thereof, when they exhorted him to address himself to that journey which he had already in mind conceived. And whereas it is said that he helped the faithful much, we may take it two ways; either that he helped those who were not so well furnished, and that he did support them to beat down the pride of their enemies; for every man was not able to have weapon in readiness, to undertake a hard combat against old enemies, who would never have yielded, unless they had been enforced; or that he aided them, lest their faith should fail, being shaken with the gainsaying of the enemies, which thing doth oftentimes befall the weak. I take it that they were helped both ways; that having a skillful and practiced captain, they got the victory in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wavering. Furthermore, Luke seemeth to note that the brethren were helped with this stoutness and constancy, when as he saith that he disputed publicly with the Jews. For this was a sign of zeal and boldness not to fly the light. Whereas, in the end of the sentence, these words are used, through grace; it doth either agree with the word going before, they believed; or else it must be referred unto the help wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof shall be this, that the faithful were illuminate by the grace of God, that they might believe; as if he had said, The brethren, who were already called by the benefit of God unto faith, were furthered. Yet the other text seemeth to agree better, that Apollos, in imparting that grace which he had received with the brethren, did help them. So that, through grace, shall import as much as according to the measure of the grace received.

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.

(27) And when he was disposed to pass into Achaia.—In the absence of the name of any city in the province, Corinth naturally suggests itself as the place to which he went. Act_19:1, and the mention of Apollos in 1Co_1:12, turns this into a certainty. He felt, we may believe, that his training in the philosophical thought of Alexandria qualified him to carry on there the work which St. Paul had begun both there and at Athens. One who had written, or even read, the noble utterances of Wisdom 1, 2, was well qualified to carry an aggressive warfare into the camp of the Epicureans, while thoughts like those of Wisdom 7, 8, especially Wis_8:7, with its recognition of the four cardinal virtues of Greek ethics, “temperance and prudence, justice and fortitude,” would attract the sympathy of the nobler followers of Zeno.

The brethren wrote, exhorting the disciples to receive him.—This is the first instance of what were afterwards known technically as “letters of commendation” (see Note on 2Co_3:1), written by one church to another in favour of the bearer. The fact that they were given by the Christian community at Ephesus shows now favourable an impression Apollos had made there. It is probable that St. Paul alludes indirectly to these letters in the passage just referred to. The partisans of Apollos had referred to them as one of the points in which he excelled St. Paul. He had come with letters of commendation. He had received them when he left Corinth. The Apostle answers the disparaging taunt in the language of a noble indignation. He needed no such epistle. The church which he had planted was itself an epistle, “known and read of all men” (2Co_3:3).

Helped them much which had believed through grace.—The two last words admit, in the Greek as in the English, of being taken either with “helped” or “believed.” The former construction seems preferable. It was through the grace of God, co-operating with the gift of wisdom, that Apollos was able to lead men to a higher stage of thought. It will be noted that this exactly corresponds with the account which St. Paul gives of his relation to the teacher whom some set up against him as a rival: “I have planted; Apollos watered,” “I have laid the foundation and another buildeth thereon” (1Co_3:6; 1Co_3:10).

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

27. And when he was minded to pass over into Achaia] The original expresses more than an inclination on his part; he wished to go. We find from Act_19:1 that the centre of his labours there was Corinth. Being acquainted with the philosophy and learning of Greece he was well fitted to be a preacher to the Greeks as well as to the Jews, and he may have felt that Corinth was the place where he could do most good. We are not told of any Apostolic commission to Apollos, but we know from 1Co_1:12, &c. that he came to be regarded by some Corinthians as the equal of St Paul, and that there arose some strong party feeling in that Church, which is rebuked in St Paul’s letter to them. We cannot suppose that this was brought about by Apollos, for St Paul speaks of him as watering what he himself had planted, and it may be that the knowledge of the existence of such a spirit accounts for the unwillingness of Apollos to come back to Corinth (1Co_16:12) which we read of somewhat later.

the brethren wrote, exhorting the disciples to receive him] Here the A. V. makes the disciples in Achaia the object of the exhortation. The construction in the original is not quite clear, but the order of the words seems in favour of the Revised rendering, “the brethren encouraged him and wrote to the disciples, &c.” though the pronoun “him” is not expressed in the Greek. Here we find the first instance of letters of commendation sent from one Church to another. “The brethren” at Ephesus must have been a small number, but Aquila and Priscilla would be well known to the Christians in Corinth.

who, when he was come, helped them much which had believed through grace] So far as the Greek is concerned the last two words may be connected either with “helped” or “believed.” But as the history is occupied with the work of Apollos, it seems more natural to explain the “grace” spoken of, as the gift which was already in Apollos, and which the more full instruction that he had just received had tended to increase. He had formerly been but partially enlightened. Now that he knows the truth in Christ, his former ability becomes more helpful still. His work seems rightly estimated by St Paul, “he watered” what the Apostle had “planted” (1Co_3:6).

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.

27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

Ver. 27. Helped them much, who had believed through grace] For faith is a fruit of free grace. We can glory in nothing, saith Austin, because no good thing is ours; we bring forth faith and the fruits thereof, as Sarah’s dead womb brought forth a child; it was not a child of nature, but of the mere promise; so are all our graces. Others read it thus: "He helped them through grace, who had believed:" that is, he freely communicated to the brethren that grace that he had received, as a good steward; and helped them what he could toward heaven. True grace is diffusive; and is therefore compared to fire, water, wind, light, to spices of aromatic trees, that sweat out their precious and sovereign oils for the good of others. Apollos was not of those that desire rather proficere than prodesse, to inform themselves than to instruct others; to know than to teach, to be seraphims, for illumination, than to be angels, for ministry: account, he knew, was to be given of his time and of his talents to an austere master, &c.

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.

Into Achaia - See the notes on Act 18:12.

The brethren wrote - The brethren at Ephesus. Why he was disposed to go into Achaia the historian does not inform us. But he had heard of the success of Paul there; of the church which he had established; of the opposition of the Jews; and it was doubtless with a desire to establish that church, and with a wish to convince his unbelieving countrymen that their views of the Messiah were erroneous, and that Jesus of Nazareth corresponded with the predictions of the prophets, that he went there. Many of the Greeks at Corinth were greatly captivated with his winning eloquence 1Co 1:12; 1Co 3:4-5, and his going there was the occasion of some unhappy divisions that sprung up in the church. But in all this he retained the confidence and love of Paul, 1Co 1:3. It was thus shown that Paul was superior to envy, and that great success by one minister need not excite the envy, or alienate the confidence and good will of another.

Helped them much - Strengthened them, and aided them in their controversies with the unbelieving Jews.

Which had believed through grace - The words “through grace” may either refer to Apollos, or to the Christians who had believed. If to him, it means that he was enabled by grace to strengthen the brethren there; if to them, it means that they had been led to believe by the grace or favor of God. Either interpretation makes good sense. Our translation has adopted what is most natural and obvious.

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

To pass into Achaia; to Corinth, which was in Achaia.

The brethren wrote; who were at Ephesus.

Helped them much which had believed through grace; Apollos helped them much by his eloquence, zeal, and constancy, which all are the gifts of God; but, especially, that they believed was through grace; for faith is the gift of God, Eph 2:8, and it was given unto them to believe, Phi 1:29.

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

27. Disposed… Achaia—The narrative of his teachers seems to have inspired his fervent spirit to visit the scenes where they had heard Paul preach Jesus, and witnessed his founding a holy Church. Helped…

through grace—Those who at first had believed through grace, were now helped by human aid to persevere in faith.

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

Minded for disposed, A.V.; pass over for pass, A.V.; encouraged him, and wrote to for wrote exhorting, A.V.; and he helped for who helped, A.V. To pass over into Achaia. Nothing can be more natural than the course of events here described. In his intimate intercourse with Priscilla and Aquila, Apollos had necessarily heard much of the great work at Corinth, and the flourishing Church there; and so he longed to see for himself and to exercise his powers in watering what St. Paul had so well planted. (1Co_3:6) Priscilla and Aquila having heard his eloquent sermons at Ephesus, and being interested in the Corinthian Church, seem to have encouraged him, and to have joined with the other disciples at Ephesus in giving him commendatory letters to the Church of Corinth. Encouraged him; protreyamenoi, a word found nowhere else in the New Testament, but used in classical Greek and in the Apocrypha, in the sense of "exhorting," "urging." Protreptikoigoi are hortatory words. In medical writers a "stimulant" is protreptikon. There is a difference of opinion among commentators whether the exhortation was addressed to Apollos, as the R.V takes it, or to the brethren at Corinth, as the A.V. understands it. It seems rather more consonant to the structure of the sentence and to the probability of the case that the exhortation was addressed to the Corinthian Church, and not to Apollos, who needed no such encouragement, Protreyamenoi egrayan is equivalent to "wrote and exhorted."

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

Who greatly helped through grace - It is through grace only that any gift of any one is profitable to another. Them that had believed - Apollos did not plant, but water. This was the peculiar gift which he had received. And he was better able to convince the Jews, than to convert the heathens.

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

27. Now, doubtless encouraged by Aquila and Priscilla, he proceeds at once to cross the Aegean Sea to Europe, where he is so much needed, at this time to fill the vacancy created by Paul, who has returned to Asia on a vast tour, visiting all the churches in the interest of their sanctification.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

27, 28. For some reason unexplained, Apollos concluded to leave Ephesus, and visit the Churches planted by Paul in Achaia. (27) " And when he desired to cross into Achaia, the brethren wrote, urging the disciples to receive him. When he arrived, he afforded much aid to those who through favor had believed: (28) for he powerfully and thoroughly convinced the Jews in public, clearly showing by the Scriptures that Jesus is the Christ. " This is the earliest mention of letters of commendation among the disciples. It shows that they were employed simply to make known the bearer to strange brethren, and commend him to their fellowship.

The parties to whom Apollos afforded much aid were not, as some have contended, "those who believed through his gift ;" for the term charis is never used in the sense of either a spiritual or a natural gift. Neither, for the same reason, can we render the clause, "he aided through his gift those who believed." Favor is the true meaning of the original term, and it stands connected in the sentence with the participle rendered believed. If there were any incongruity in the idea of believing through favor, we might, with Bloomfield, connect it with the verb, and render the clause "he afforded much aid, through favor, to those who believed." But through this is the only instance in which parties are said to have believed through the favor of God, it is true of all disciples; for the favor of God both supplies and the object of faith, and brings before men the evidence which produces faith. Luke's own collocation of the words, therefore, should guide us, and it rules us to the rendering, "he afforded much aid to those who through favor had believed."

Apollos mightily convinced the Jews in Achaia; whereas Paul's converts had been mostly among the Gentiles. This was, no doubt, owing to the peculiarity of his endowments, giving him access to some minds which were inaccessible to Paul. A variety of talents and acquirements among preachers is still necessary to the success of the gospel among the immense variety of the minds and characters which make up human society.

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.

General Information:

Here the he words "he," "him," and "his" refer to Apollos. (See: Acts 18:24-26)

General Information:

Achaia was a Roman Province in the southern section of Greece. See how you translated this in Acts 18:12.

to pass over into Achaia

"to go to the region of Achaia." The phrase "pass over" is used here because Apollos had to cross the Aegean Sea to get to Achaia from Ephesus.

brothers

The word "brothers" here refers to men and women believers. You can make explicit that these are believers in Ephesus. AT: "fellow believers in Ephesus" (See: When Masculine Words Include Women and Assumed Knowledge and Implicit Information)

wrote to the disciples

"wrote a letter to the Christians in Achaia"

those who believed by grace

"those who had believed in salvation by grace" or "those who by God's grace believed in Jesus"

Apollos powerfully refuted the Jews in public debate

"In public debate Apollos powerfully showed that the Jews were wrong"

showing by the scriptures that Jesus is the Christ

"as he showed them by the scriptures that Jesus is the Christ"

translationWords

brother

courage

disciple

believe

grace

Apollos

Jew

word of God

Jesus

Christ

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

27. βουλομένου δὲ αὐτοῦ διελθεῖν, ε. τ. Ἀ., and when he was minded to pass over into Achaia. We find from Act 19:1 that the centre of his labours there was Corinth. Being acquainted with the philosophy and learning of Greece he was well fitted to be a preacher to the Greeks as well as to the Jews, and he may have felt that Corinth was the place where he could do most good. We are not told of any Apostolic commission to Apollos, but we know from 1Co 1:12, &c. that he came to be regarded by some Corinthians as the equal of St Paul, and that there arose some strong party feeling in that Church, which is rebuked in St Paul’s letter to them. We cannot suppose that this was brought about by Apollos, for St Paul speaks of him as watering what he himself had planted, and it may be that the knowledge of the existence of such a spirit accounts for the unwillingness of Apollos to come back to Corinth (1Co 16:12) which we read of somewhat later.

προτρεψάμενοι … ἀποδέξασθαι αὐτόν, the brethren encouraged him and wrote to the disciples to receive him. For προτρέπομαι cf. Wis 14:18, καὶ τοὺς ἀγνοοῦντας ἡ τοῦ τεχνίτου προετρέψατο φιλοτιμία. Also 2Ma 11:7, αὐτὸς δὲ πρῶτος ὁ Μακκαβαῖος ἀναλαβὼν τὰ ὅπλα προετρέψατο τοὺς ἄλλους. Here we find the first instance of letters of commendation sent from one Church to another. ‘The brethren’ at Ephesus were probably only a small number, but Aquila and Priscilla would be well known to the Christians in Corinth.

ὃς παραγενόμενος … διὰ τῆς χάριτος, who when he was come helped them much which had believed through grace, διὰ τῆς χάριτος may be joined either to συνεβάλετο or to τοῖς πεπιστευκόσιν. But as the history is occupied with the work of Apollos, it seems more natural to explain the ‘grace’ spoken of, as the gift which was already in Apollos, and which the more full instruction that he had just received had tended to increase. He had formerly been but partially enlightened. Now that he knows the truth in Christ, his former ability becomes more helpful still. He helps others through his grace. His work seems rightly estimated by St Paul, ‘he watered’ what the Apostle had ‘planted’ (1Co 3:6).

For συμβάλλομαι in the sense of ‘helping,’ cf. Wis 5:8, τί πλοῦτος μετὰ ἀλαζονείας συμβέβληται ἡμῖν; ‘What good hath riches with our vaunting brought us?’ (A.V.).

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.

27. προτρεψάμενοι] probably Priscilla and Aquila principally. It may have been from their account of the Corinthian church, that he was desirous to go to Achaia. After προτρεψ. not Apollos, but the disciples (at Corinth) must be understood as an object. Otherwise αὐτόν would have been expressed. So the remarkable reading of D.

συνεβ.] contulit, Vulg. contributed, to their help.

διὰ τῆς χάριτος] Bengel, Olsh., Meyer, and others join these words with συνεβάλετο, and understand them ‘by the Grace of God which was in him.’ But this, from their position, is very unnatural; and hardly less so from the διὰ, whereas such a sense would rather require τῇ χάριτι. In the only other two places where the expression occurs (reff.), it refers (1) to the electing grace of God, ref. Gal., (2) to the grace assisting believers to His service, ref. Heb. So that I adopt the more natural rendering of the E. V., those who had believed through grace. “The γάρ should be noticed. His coming was a valuable assistance to the Christians against the Jews, in the controversies which had doubtless been going on since Paul’s departure.” C. and H., edn. 2, ii. p. 10.

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

Exhorting [προτρεψαμενοι] . Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case we must render as A. V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement, as he was disposed to go.

Helped [συνεβαλετο] . The radical sense of the word is to throw together : hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luk 2:19; Luk 14:31; and compare Act 4:15; Act 27:18; Act 28:27; Act 20:14. Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged by Meyer, that "the design of the text is to characterize Apollos and his work, and not those who believed."

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