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Commentary on Acts 18 verses 24–28
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.
Gs are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; as the Framer of things by nature different; as He who, with wise and steady hand, holds the helm of the universe; as the very Principle of all good order; as the irrefragable Bond of concord and peace. For in Thee we live, and move, and have our being.
"For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill of learning. For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says.
For he strongly refuted the Jews, publicly showing through the Scriptures that Jesus is the Christ. In Greek, it is written: Publicly and from house to house showing; which is of an excellent teacher, thus to teach many generally, so as not to cease to exhort individuals vigorously.
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SUMMARY
Acts 18:28 powerfully summarizes Apollos's ministry in Achaia, specifically his impactful engagement with the Jewish community. It highlights his exceptional ability to persuasively demonstrate, through a thorough exposition of the Old Testament Scriptures, that Jesus of Nazareth was indeed the long-awaited Messiah (Christ). This public and potent argumentation served to confirm the truth of the gospel, building upon the foundational work laid by others and solidifying the early Christian message among both Jewish and Gentile audiences.
CONTEXT
Literary Context: This verse concludes the narrative segment concerning Apollos, introduced in Acts 18:24. He is depicted as an eloquent and scripturally astute Jew from Alexandria who, though initially knowing only John's baptism, received more complete instruction from Priscilla and Aquila in Acts 18:26. Having been commended by the Ephesian believers to the disciples in Achaia (likely Corinth), Apollos "helped them much which had believed through grace" (Acts 18:27). Verse 28 then details the specific nature and effectiveness of his ministry, focusing on his public refutation of Jewish opponents by demonstrating Jesus' messianic identity from the Hebrew Scriptures, thereby bridging the narrative from Apollos's preparation to his powerful public proclamation.
Historical & Cultural Context: The first-century Jewish community, both in Judea and across the diaspora, held the Hebrew Scriptures (what Christians call the Old Testament) as their authoritative divine revelation. Their expectation of a Messiah was deeply rooted in these texts, though interpretations varied widely regarding his nature and mission. For early Christian evangelists like Apollos, the primary apologetic task when engaging with Jews was to prove that Jesus fulfilled these messianic prophecies. Public debate in synagogues or other open forums was a common method of intellectual and religious discourse in this period. The ability to "convince" or "refute" opponents in such settings was crucial for establishing credibility and winning converts, especially in a city like Corinth, known for its intellectual and rhetorical prowess.
Key Themes: Acts 18:28 encapsulates several recurring themes in the book of Acts. Firstly, it underscores the authority and centrality of the Old Testament Scriptures in proclaiming the Gospel, a method consistently employed by Peter (Acts 2:16-36), Stephen (Acts 7), and Paul (Acts 17:2-3). Secondly, it highlights the identity of Jesus as the Christ (Messiah), which is the core theological assertion of the early church and the central point of contention with Jewish audiences. Thirdly, the verse exemplifies the power of Spirit-empowered proclamation and argumentation, demonstrating how God uses gifted individuals like Apollos to effectively advance His kingdom. Finally, it subtly points to the unity and collaboration within the early church, as Apollos's ministry complements and builds upon the work of Paul and the instruction received from Priscilla and Aquila.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its powerful message. Emphasis is evident in the adverbs "mightily" (eutónōs) and "publickly" (dēmósios), which highlight the forcefulness and open nature of Apollos's ministry. This creates a vivid picture of a compelling and undeniable proclamation. The phrase "shewing by the scriptures" functions as a form of Apologia or Apologetics, demonstrating a reasoned defense of the Christian faith grounded in authoritative texts. This method underscores the intellectual and theological rigor of early Christian evangelism. Furthermore, the entire verse serves as a concise Summary Statement, encapsulating the essence of Apollos's effective ministry and his central theological declaration, providing a powerful conclusion to his introduction in Acts.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 18:28 profoundly illustrates the continuity between the Old Testament prophecies and their New Testament fulfillment in Jesus Christ. The early apostles consistently appealed to the Hebrew Scriptures as the authoritative witness to Jesus' messianic identity, demonstrating that Christianity was not a new religion but the culmination of God's ancient plan of salvation. Apollos's ministry, characterized by his rigorous scriptural exposition, underscores the enduring power of God's Word to convince and transform hearts. This approach reflects the conviction that the Old Testament is fundamentally Christ-centered, providing the necessary foundation for understanding who Jesus is and what He accomplished.
REFLECTION AND APPLICATION
Apollos's example in Acts 18:28 offers profound lessons for believers today. It underscores the indispensable role of biblical literacy and sound theological understanding in effective ministry and witness. Like Apollos, we are called to be deeply rooted in God's Word, not merely for personal edification, but so that we might "mightily convince" others of the truth of the Gospel. This conviction should empower us to engage in public and transparent witness, unafraid to articulate and defend our faith in the marketplace of ideas. Furthermore, Apollos's willingness to be taught by Priscilla and Aquila (Acts 18:26) reminds us that even the most gifted among us benefit from mentorship and a posture of continuous learning. Our eloquence and knowledge are most potent when submitted to the Spirit's leading and grounded in the unchanging truth of Scripture, enabling us to clearly show that Jesus is indeed the Christ.
Questions for Reflection
FAQ
Who was Apollos and why was his ministry so effective?
Answer: Apollos was an eloquent and learned Jew from Alexandria, described as "mighty in the scriptures" (Acts 18:24). Although initially knowing only the baptism of John, he was more fully instructed in "the way of God" by Priscilla and Aquila (Acts 18:26). His effectiveness stemmed from a powerful combination of factors: his natural eloquence, his profound knowledge of the Old Testament Scriptures, his spiritual fervor, and his willingness to be discipled. These qualities enabled him to "mightily convince" his audiences by presenting compelling scriptural evidence that Jesus was the Messiah.
What does it mean that Jesus "was Christ"?
Answer: The term "Christ" (Greek: Christos) is the Greek translation of the Hebrew word "Messiah" (Hebrew: Mashiach), both meaning "Anointed One." For Jews, the Messiah was the long-awaited deliverer, king, and savior prophesied in the Old Testament. When Apollos "shewed by the scriptures that Jesus was Christ," he was demonstrating that Jesus of Nazareth, through His life, death, and resurrection, perfectly fulfilled all the prophecies concerning the Anointed One. This was the central theological claim of the early church, asserting that God's redemptive plan, foretold for centuries, had culminated in Jesus.
Why was it important to convince the Jews "publickly"?
Answer: Convincing the Jews "publickly" was crucial for several reasons. Firstly, public discourse was a common and accepted method of religious and philosophical debate in the ancient world, particularly in synagogues where such discussions often took place. Secondly, a public demonstration of truth provided undeniable evidence that could not be easily dismissed or refuted in private. It allowed for open scrutiny of Apollos's arguments and the scriptural evidence he presented. Thirdly, public conviction served as a powerful witness to a wider audience, including both Jews and Gentiles, validating the Christian message and building confidence among new believers. It underscored the transparency and intellectual robustness of the early Christian proclamation.
CHRIST-CENTERED FULFILLMENT
Acts 18:28, while detailing Apollos's powerful ministry, ultimately points beyond Apollos to the one he proclaimed: Jesus Christ. The entire thrust of Apollos's "mightily convincing" and "shewing by the scriptures" was to demonstrate that Jesus was the fulfillment of God's ancient promises. This echoes the very method of Jesus Himself, who, after His resurrection, "beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27). The Old Testament, as Apollos so effectively showed, is not merely a collection of historical narratives or moral codes, but a grand narrative culminating in the person and work of Jesus. Every sacrifice, every prophecy, every deliverer, every king, every priest in the Old Testament finds its ultimate meaning and completion in the Lamb of God who takes away the sin of the world, the Great High Priest, and the King of kings and Lord of lords. Apollos's ministry, therefore, was a Christ-centered ministry, demonstrating that the entire biblical story is a testament to Jesus as the promised Messiah, the only way to salvation (John 14:6).