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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 18:24–28. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It must be noted that we must believe that women passed on the faith: see how completely desirous of salvation Apollos was, for even though he was an educated man and was well versed in the Scripture’s secrets, he did not consider it worthless to learn the fullness of the faith from a woman. He did not become conceited as if he were receiving a rebuke from a woman that “you should learn more fully the things concerning God the Word’s ordaining.” Therefore [Priscilla] explained to him in her teaching the things of faith, and Apollos listened and received them, for while he knew that Jesus was the Christ and the servant of God and concluded so from the Scriptures, his knowledge was imperfect, since he did not know what had been spoken and prophesied to the apostles through the Holy Spirit. And so the circle of Aquila, being followers of Paul, laid out more clearly to him the way of God, such as worship in the Spirit and the circumcision not by hands and whatever else had been spoken for the perfection of the church.
How did this man, who had only been baptized according to John’s baptism, have the Holy Spirit, but his followers did not? To this it must be said that for this reason was he boiling with the Spirit: being enlightened by the grace of God, he knew precisely and taught from the Scriptures that Jesus is the Christ. And this very knowledge did not allow him to keep quiet, but he himself, doing the work of an evangelist, taught, as did his disciples, about Jesus.
The boldness of the man was great: he spoke precisely about Jesus, but he was in need of precision, of other further teaching. And still, in this way, even though [Apollos] did not know all, he had, because of his eagerness, drawn to himself the Holy Spirit, just as those at the house of Cornelius.
"And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." It was not for nothing that Paul left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. Great was the boldness of the man. He taught diligently the things concerning Jesus, but he needed more diligent teaching.
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Summary
Acts 18:26 captures a pivotal moment in the early church's development, highlighting the spiritual growth of Apollos, an eloquent and scripturally astute preacher. Though zealous and accurate in what he knew, Apollos's understanding of Christianity was incomplete, limited to John's baptism. This verse beautifully illustrates the humble and effective discipleship of Aquila and Priscilla, who, recognizing both his gifts and his theological gaps, privately took Apollos aside to explain "the way of God more perfectly," equipping him for even greater ministry.
Context
Literary Context
This verse is situated within the broader narrative of Paul's second missionary journey, though it focuses on the independent ministry of Apollos. Immediately prior, Acts 18:24-25 introduces Apollos as a "certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures." It notes his fervent spirit and accurate teaching concerning Jesus, but crucially adds that "he knew only the baptism of John." This sets the stage for Aquila and Priscilla's intervention, which follows directly. The subsequent verses in Acts 18:27-28 demonstrate the profound impact of their teaching, as Apollos then travels to Achaia and powerfully refutes the Jews, proving Jesus to be the Christ. The narrative flow emphasizes the importance of complete theological understanding for effective evangelism and discipleship.
Historical & Cultural Context
The events of Acts 18 unfold in Ephesus, a prominent city in the Roman province of Asia, known for its intellectual and religious diversity, including the temple of Artemis. Alexandria, Apollos's birthplace, was a major center of Hellenistic Judaism and scholarship, likely influencing his eloquence and deep knowledge of the Old Testament. The synagogue served as the primary venue for Jewish worship and teaching, where Apollos would have preached. Aquila and Priscilla, a Jewish Christian couple, were tentmakers who had previously hosted Paul in Corinth after being expelled from Rome by Claudius's decree (Acts 18:1-3). Their presence in Ephesus and their willingness to teach a prominent speaker like Apollos reflect the decentralized and organic nature of early Christian discipleship, often occurring in homes and among lay believers.
Key Themes
This verse contributes significantly to several key themes within the book of Acts and the broader New Testament. It powerfully illustrates discipleship and mentorship, showing how mature believers like Aquila and Priscilla invested in the spiritual growth of a gifted but incomplete disciple like Apollos. It highlights the crucial theme of humility in learning, as Apollos, despite his eloquence and scriptural prowess, humbly received instruction, demonstrating an openness to deeper truth that allowed him to become an even more powerful advocate for Christ (Acts 18:28). The phrase "the way of God" points to the developing understanding of Christian doctrine and the gospel, emphasizing that while Apollos knew about Jesus, he lacked a full grasp of the implications of Jesus' death, resurrection, and the role of the Holy Spirit, which were central to the apostolic message. Furthermore, the prominent mention of Priscilla, sometimes even before Aquila, underscores the significant and active role of women in early Christian ministry and teaching, challenging traditional gender roles and highlighting their spiritual authority and contribution.
Exposition and Analysis
Key Word Analysis
From parrhesia, meaning "all speech" or "freedom of speech," this verb signifies speaking with openness, confidence, and courage, often publicly and without fear. Apollos's boldness in the synagogue indicates his conviction and unreserved proclamation of what he understood about Jesus, even if his understanding was not yet complete. This boldness was a hallmark of early Christian preaching, as seen in the apostles' prayers for it in Acts 4:29.
This verb means "to set forth," "to explain fully," or "to declare." It suggests a thorough and systematic presentation of information. Aquila and Priscilla didn't just add a few details but laid out the "way of God" comprehensively, clarifying and completing Apollos's understanding. This implies a detailed theological instruction, moving beyond a superficial overview to a deeper, more precise articulation of Christian truth.
This adverb is the comparative form of "accurate" or "exact." It implies that Apollos's previous knowledge was accurate as far as it went, but lacked the full precision, depth, and completeness regarding the Christian gospel. Aquila and Priscilla provided a more exact and comprehensive understanding of God's redemptive plan in Christ, likely including the significance of Jesus' death and resurrection, the outpouring of the Holy Spirit, and the implications of Christian baptism versus John's baptism.
Verse Breakdown
"And he began to speak boldly in the synagogue:"
Apollos, already introduced as eloquent and mighty in the Scriptures, initiates his public ministry in Ephesus. The synagogue, being the center of Jewish community life and instruction, was a natural place for him to preach. His "boldness" (Greek: parrhēsiázomai) indicates his conviction and unreserved proclamation of what he knew about Jesus, even if his understanding was not yet complete.
"whom when Aquila and Priscilla had heard,"
Aquila and Priscilla, a devout and theologically mature Christian couple, were present in the synagogue and listened attentively to Apollos's teaching. Their discernment allowed them to recognize both his genuine zeal and his theological limitations, specifically his knowledge being limited to "the baptism of John" (Acts 18:25).
"they took him unto them,"
This phrase indicates a private, personal invitation. Rather than publicly correcting Apollos or shaming him, Aquila and Priscilla extended hospitality and a safe space for instruction. This act demonstrates humility, wisdom, and a pastoral heart, prioritizing Apollos's growth over public display.
"and expounded unto him the way of God more perfectly."
This is the core action of the verse. Aquila and Priscilla "expounded" (Greek: ektíthēmi, "to set forth fully" or "explain") the "way of God." This phrase refers to the full revelation of God's plan of salvation through Jesus Christ, encompassing His life, death, resurrection, and the implications of the Holy Spirit's coming. The addition "more perfectly" (Greek: akribésteron, "more accurately" or "more exactly") signifies that they filled in the gaps in Apollos's understanding, providing a comprehensive and precise theological framework that completed his knowledge of the gospel beyond the preliminary message of John the Baptist.
Literary Devices
The narrative in Acts 18:26 effectively employs Character Development and Mentorship as a Motif. Apollos is presented as a dynamic character who, despite his initial strengths, is open to further growth. His willingness to be taught by a lay couple, Aquila and Priscilla, showcases his humility and sets him up for greater impact, illustrating a positive trajectory in his spiritual journey. The interaction itself serves as a powerful Motif of Mentorship and Discipleship within the early church. It highlights that spiritual formation is not solely the domain of apostles or ordained leaders but is a communal responsibility, where believers, regardless of formal titles, are called to invest in one another's theological maturity. The subtle Irony is also present: a highly eloquent and scripturally "mighty" preacher is taught by a tentmaking couple, underscoring that spiritual wisdom and insight are not limited by social status or formal training but are gifts of the Spirit.
Theological and Thematic Connections
Acts 18:26 beautifully articulates the ongoing process of theological refinement and the communal nature of spiritual growth within the body of Christ. It underscores that even gifted individuals like Apollos require further instruction to grasp the full implications of God's redemptive plan in Jesus. The "way of God" represents the comprehensive truth of the Christian gospel, which extends beyond prophetic anticipation (like John's baptism) to the full revelation in Christ's finished work. This verse teaches us that humility is paramount for spiritual maturity, enabling us to receive correction and deeper understanding from unexpected sources. It also highlights the vital role of lay leaders and the importance of accurate, complete doctrine for effective ministry.
Reflection and Application
Acts 18:26 provides a timeless model for spiritual growth and discipleship in the church today. It challenges us to cultivate a posture of lifelong learning, recognizing that no matter how much we know or how gifted we are, there is always room to grow in our understanding of God's Word and His ways. Apollos's humility in receiving instruction from Aquila and Priscilla, a lay couple, is a powerful example for all believers, especially those in leadership positions. It reminds us that God often uses ordinary people to impart extraordinary truth. We are called to be both eager learners and willing teachers, investing in one another's spiritual journeys with grace and discernment, always seeking to explain "the way of God more perfectly" to those around us. This passage encourages us to foster environments where honest theological inquiry and gentle correction are welcomed, leading to deeper faith and more effective ministry for the glory of God.
Questions for Reflection
FAQ
What was Apollos's initial understanding of "the way of God," and why was it incomplete?
Apollos was described as "mighty in the scriptures" and "instructed in the way of the Lord" (Acts 18:24-25), meaning he had a strong grasp of the Old Testament prophecies concerning the Messiah and taught accurately about Jesus. However, his understanding was limited to "only the baptism of John." This means he understood Jesus as the coming Messiah, the one John the Baptist prepared the way for, and he likely preached repentance and a coming judgment. His knowledge likely lacked the full theological implications of Jesus' death, resurrection, ascension, the outpouring of the Holy Spirit at Pentecost, and the significance of Christian baptism as a sign of new life in Christ, which were central to the apostolic gospel message. Aquila and Priscilla filled these crucial gaps, providing a more comprehensive and precise understanding of God's redemptive plan.
What does the phrase "the way of God" signify in this context?
"The way of God" (Greek: hodos tou theou) refers to the full, complete revelation of God's plan of salvation and righteous living as revealed through Jesus Christ. In early Christianity, "the Way" became a common designation for the Christian faith itself (e.g., Acts 9:2, Acts 19:9). For Apollos, it meant moving beyond a preparatory understanding (John's baptism) to embrace the full scope of the gospel, including the atoning work of Christ, the indwelling of the Holy Spirit, and the implications for Christian life and community.
Christ-Centered Fulfillment
Acts 18:26, while focusing on Apollos's growth, ultimately points to the centrality of Christ as the complete revelation of "the way of God." Apollos's initial understanding, though accurate concerning Jesus as the Messiah, was incomplete because it lacked the full scope of Christ's redemptive work. The "more perfectly" expounding by Aquila and Priscilla was not merely about adding facts but about deepening Apollos's grasp of the person and work of Jesus Christ as the fulfillment of all Old Testament prophecies and the very embodiment of God's saving plan. Christ is the "way, the truth, and the life" (John 14:6), and a perfect understanding of God's way is inextricably linked to a perfect understanding of Christ's finished work on the cross and His resurrection. Without the full truth of Christ's atoning sacrifice and the power of His Spirit, any understanding of God's way remains partial, much like the shadow before the substance (Colossians 2:17). Thus, Aquila and Priscilla's ministry to Apollos was a Christ-centered one, equipping him to preach the complete gospel of Jesus, who is the Lamb of God who takes away the sin of the world (John 1:29), and the one through whom all things are reconciled to God (Colossians 1:20).