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THE THIRD MISSIONARY JOURNEY OF THE APOSTLE PAUL: TO ASIA MINOR, MACEDONIA, AND GREECE; HIS RETURN TO JERUSALEM
Act_18:23 to Act_21:16
A.—first part of this journey: the labors and experiences of the apostle in asia minor, specially at ephesus
Act_18:23 to Act_19:41
§ I. Commencement of the journey, and visit to the churches in the interior of Asia Minor
Act_18:23
§
Act_18:24-28
Act_18:24. a. And a certain Jew.—Before Luke mentions the arrival of Paul at Ephesus, and describes his labors in that city, he introduces the present narrative concerning Apollos. Baumgarten suggests that its interest and importance are due to the circumstance that Apollos had become the substitute and representative of Paul in Corinth. But the place which this episode occupies, rather indicates that Luke’s attention was directed to Ephesus, and that he described the appearance of Apollos in that city, as it occurred not long before the arrival of the Apostle himself.
b. Apollos is an abbreviation of Ἀðïëëþíéïò , which is, indeed, the reading found in Cod. Cantabrig. [or Bezæ, marked D.—Tr.]. He was a native of Alexandria, and a Jew by birth and education. [“Alexandria was the great seat of the Hellenistic language, learning, and philosophy (see Act_6:9). A large number of Jews had been planted there by its founder, Alexander the Great. The celebrated LXX. version of the Old Test. was made there under the Ptolemies... A masterly exposition of the Scriptures by a learned Hellenist of Alexandria formed the most appropriate watering (1Co_3:6) for those who had been planted by the pupil of Gamaliel.” (Alf.).—Tr.]. He was an eloquent man ( ëüãéïò means both learned and eloquent; as the main fact, however, viz., that he was learned in the Scriptures, is specially mentioned, the word is to be here taken in the latter sense). As his knowledge of the Scriptures is represented as having been very great ( äõíáôὸò ἐí ô . ãñ ., i.e., it constituted his strength), it is quite probable that, as an Alexandrian, he was indebted both for his skill in the interpretation of the Old Testament, and for his eloquence, to the school of Philo.
Act_18:25-26. This man was instructed.—With regard to the Christian knowledge of Apollos, Luke describes him as a man acquainted, to a certain extent, with the way of the Lord, that is, with the divine plan of salvation, or the divine purpose to enlighten and redeem Israel, and, indeed, all mankind, through the Messiah ( êýñéïò cannot here refer to Jesus of Nazareth, but must be understood of God the Father.) Still, he needed more precise explanations and instructions respecting the way of God, Act_18:26. His deficiency is thus described by Luke: ἐðéóô . ìüíïí ôὸ â . I. The word ἐðßóôáóèáé does not here literally mean: expertum esse (Grotius), but, in accordance with the ordinary usus loquendi: to know, to know objectively, and so thoroughly as to be qualified to teach. It is, at the same time, to be understood, for obvious reasons, that Apollos had received merely the baptism of John; and he had, perhaps, been instructed by some of the disciples of John. He had, accordingly, not yet been baptized in the name of Jesus, and, in connection with this circumstance, without doubt, lacked the knowledge both of the crucified and risen Redeemer, and of the gift of the Holy Ghost. [Comp. Act_19:2. Alford says: “He knew and taught accurately the facts respecting Jesus, but of the consequences of that which he taught, of all which may be summed up in the doctrine of Christian baptism, he had no idea.”—Tr.]. Notwithstanding all these deficiencies, the man was filled with a glowing zeal and an enthusiasm which prompted him to make every sacrifice, and constrained him to speak ( æÝùí ). Hence he spake and taught ( ἐëÜëåé , referring to conversations and private intercourse; ἐäßäáóêå , to formal didactic discourses) concerning Jesus with accuracy ( ἀêñéâῶò may mean: exacta cura et diligentia, but it may also mean: exacte; the former in a subjective, the latter, in an objective sense [the former referring to the subject or person, the latter, to the object—the matter.—Tr.]. But as ἀêñéâῶò cannot be taken in a different sense from that of ἀêñéâÝóôåñïí in the following verse, the objective sense claims the preference, although the accuracy cannot have been absolute, but only relative or limited. It was in this manner that Apollos spake and taught concerning Jesus; he even began to speak in the synagogue, and, indeed, with boldness. Then Aquila and Priscilla, who had heard him speak, faithfully exerted themselves in his behalf; they perceived alike these favorable traits, which were so full of promise, and also the deficiencies which still remained. These wants they endeavored to supply by imparting to him a more thorough, complete, and profound knowledge ( ἀêñéâÝóôåñïí ἐîÝè .) of the way of God. It was obviously one of their objects to convey to him a more thorough knowledge of the Person and the Work of Jesus Christ.
Act_18:27-28. a. And when he was disposed [But as he wished] to pass into Achaia.—This wish which Apollos entertained, after he had made further progress in knowledge by means of those private instructions, may have been prompted by two considerations. A feeling of delicacy may have restrained him, after receving such large accessions of knowledge, from presenting himself again in public as a teacher, in the same spot, in which his previous teaching had been, in various respects, marked by crudeness and deficiencies. It is, further, possible that the information which Aquila and his wife had communicated to him, respecting the congregation in Corinth, may have directed his attention to that city. We learn, indeed, from Act_19:1, that he proceeded to that place, although in the present passage the name of the entire province, Achaia, is introduced, of which Corinth was the political capital. ÐñïôñåøÜìåíïé is referred by Meyer, after the example of Luther and others [e. g., Engl. version; de Wette, Alf.; Hackett,], to the ìáèçôáß in Achaia, i.e., wrote, exhorting them. This is incorrect, as ðñïôñåø . precedes ἔãñáøáí ; the former word refers to Apollos himself [as its object], and means: ad cursum incitare, instigare, ut progrediatur, [i.e., they exhorted or encouraged Apollos.—Tr.]. This is the interpretation of Chrysostom, and has been adopted by Erasmus, Grotius, Bengel [Calvin, Howson (Conyb. and H. II. 8), and, apparently, J. A. Alexander.—Tr.]. There is no ground for maintaining [with Meyer and others] that áὐôüí should, in that case, have been inserted, since that word is obviously to be understood as indicating the object.—The letter addressed by the Christians of Ephesus to those of Corinth, was the first (Christian) letter of commendation ( ἐðéóôïëὴ óõóôáôéêÞ ), [and is, possibly, alluded to in 2Co_3:1. (Hackett).—Tr.]
b. When he (Apollos) was come, he afforded efficient aid to the converts at Corinth ( óõìâÜëëïìáß ôéíé frequently occurs in classic writers in the sense: prosum, adjuvo.). Ëéὰ ô . ÷Üñéôïò , as a more definite specification, belongs to óõíåâ ðïëý [so Calvin, Bengel, Grotius, Kuinoel, Olsh., Meyer.—Tr.], and not to ðåðéóô . as de Wette [followed by Alf.; Howson; Hackett, and, apparently, J. A. Alex.—Tr.] understands it. For Luke’s attention is here directed to Apollos and his labors, not to the Corinthian Christians; the sense of äéὰ ô . ÷Üñéôïò , then, is: for the aid which those Christians received from Apollos, they were indebted to the grace of God, which was with him. The fact stated in Act_18:28, is introduced by ãÜñ , and is intended to furnish the evidence of that gracious influence which strengthened Apollos: he refuted the arguments of the Jews with great power, and with entire success ( åὐôüíùò , intentis omnibus virium nervis). The words äéáêáôçëÝã÷åôï (middle voice) ô . Ἰïõä . is to be thus understood: the evidence which he furnished of his assertion, in opposition to the Jews, was complete and decisive [“he argued them down.” (Alf.).—Tr.]. The word äçìïóßᾳ [the antithesis of which (Xen. Hiero. 11. 9) is ἰäßᾳ . (Meyer).—Tr.] is, probably, not to be taken in a restricted sense, as if the synagogue alone had been the scene of the conflict; at least, other terms are employed in such cases, e. g., Act_18:26; Act_19:8 : it rather seems to refer to scenes occurring in public places. The statement here made respecting the nature and character of the labors of Apollos, fully agrees with the remarks of Paul himself in 1 Cor. Acts 1–ch. 4. Paul had planted, Apollos watered; the latter had not laid the foundation, but he built thereon (1Co_3:6; 1Co_3:10), that is, forwarded the work which had already been commenced.
2. It is an instructive circumstance that a man like Apollos, who became so important and influential in the apostolical age, should have in fact been prepared for his office as a teacher by Aquila and Priscilla—a plain married pair—and have been indebted to them for his thorough knowledge of the positive truths of Christianity. Those two persons formed an accurate judgment of his personal character, and of the rich fruits which his gifts, when rightly applied, would produce, but they also perceived at once the points in which his knowledge was defective. They were the persons who initiated him more completely into a knowledge of Christian truth, although he was unquestionably superior to them in intellectual power and in learning. They afforded him their aid when he proceeded to Corinth, and contributed their share in assigning to an important post a man who was precisely fitted for it. Thus two persons here present themselves, who belong to the laity, one of whom, moreover, is a woman, of devout sentiments, possessing a full and practical knowledge of Christian truth; and they perform a work, which, according to our long established usages, belongs to theological seminaries and ecclesiastical authorities. The whole fact is itself an evidence of the common priesthood of believers in the apostolic age. It also illustrates in a striking manner the relation between causes and effects in the kingdom of Christ. The apostle Paul had become connected by certain ties with Aquila and his wife in Corinth, and had probably been the instrument of their conversion. After having had further intercourse with him, and, undoubtedly, after having obviously grown in grace, they accompanied him to Ephesus. Here they became acquainted with Apollos, took a deep interest in him, and imparted to him a more complete knowledge of Christian truth. And now, Apollos, after being thus prepared by these two persons, who were the apostle’s friends, proceeded to Corinth, and there entered the apostle’s field of labor. Thus the streams of divine grace widely diffuse themselves, and the blessings which they impart to one individual, extend their benign influence to others. The seed is carried in different directions, and the evidences of its vitality and productive power, are apparent in many spots, but the hand of the Lord of the church controls every movement and every result.
3. If Apollos greatly promoted the internal growth of the Christians at Corinith, Act_18:27, the whole was a gift of grace [see Exeg. note, Act_18:27-28, b.—Tr.]. Whenever men obtain positive advantages and the blessing of God, these are to be ascribed, not to the natural abilities of any individual, not to the school in which he was trained, not to the persons who communicated to him a thorough knowledge of Christian truth, not to his own enthusiasm, and his own personal zeal, but to the operations of the grace of God. Neither he that planteth, nor he that watereth, is anything, but God that giveth the increase. [1Co_3:7].
Act_18:24-26. Apollos.—He furnishes a very beautiful illustration of the combination of the gifts of nature and those of grace, in a teacher. I. He was eloquent, by a natural gift, Act_18:24; II. Mighty in the Scriptures—to which circumstance his natural eloquence owed its power and value; III. Instructed in the way of the Lord, Act_18:25—having advanced from a mere acquaintance with the letter of the Scriptures, to a Christian knowledge of God’s plan of salvation, although that knowledge was at first imperfect; IV. Fervent in the spirit—filled with a noble zeal in employing the knowledge which he had acquired, by laboring for the extension of the kingdom of God; V. In possession of an admirable quality, rarely found in combination with so many gifts, namely, docility—he earnestly desired to be conducted by Aquila and Priscilla—two plain, practical Christians—to a more profound acquaintance with Christianity.—Apollos, a model as a Christian teacher: the teacher should be, I. Learned—in human art and science, but, specially, in the Scriptures; II. Apt to teach [1Ti_3:2]—a quality which is not identical with natural eloquence, but, preëminently, depends on the presence of holy zeal and love (“fervent in the spirit”); III. Willing to learn—so that he may continually advance in knowledge, not only by his own personal studies, but also by the lessons which, in an humble spirit, he receives from Christians who are endowed with spiritual life.—An eloquent man.—Eloquence is a noble gift of God, when it is properly employed, whether in ecclesiastical or in secular affairs; but when it is abused, it is like a sword in the hand of a madman. (Starke).—Mighty in the Scriptures.—It is not the mere knowledge of the literal sense of the Scriptures, but a blessed experience of the power of divine truth in the heart, by which a teacher becomes mighty in the Scriptures. (Ap. Past.).—Instructed in the way of the Lord; every Christian should be so instructed, especially the teacher; otherwise, he is a blind leader of the blind. (Starke).—Being fervent in the spirit, he spake.—When the teacher’s own heart is filled with the love of Jesus, and burns with the fire of the Holy Ghost, the flame extends, and enkindles the hearts of others. (Ap. Past.).—But it is very sad when the fire expires with the hour, and zeal is laid aside with the manuscript; in such a case, the preacher is a lifeless stock, receiving neither spirit nor power from Christ. (Starke).—Knowing only the baptism of John.—At different periods, in the history of the Christian Church, particularly when a new and important advance was to be made, or a new development of the kingdom of God was approaching, teachers have arisen who have, not unaptly, been compared with John the Baptist. They were appointed to direct the attention of men to new events which were at hand, and to a new life, in comparison with which the present state was that of death. But such a new order of things, they were not of themselves competent to establish. They stood at the door of the new ecclesiastical era of the Church, and the bright light which they diffused, enabled their disciples to see the entrance, but they were not able to conduct the latter into the interior. It was necessary that these disciples should look beyond their teachers, and fix their eyes on Him who is the sole and true Teacher. An illustration is furnished in the case of the distinguished Schleiermacher. (Williger).—Aquila and Priscilla …took him … more perfectly.—He who truly knows Jesus, is competent to give scriptural instruction even to the most learned man. (Ap. Past.).—It is a sign of an humble spirit, when a man, however learned he may be, is willing to learn still more from another, although it should be from a plain mechanic. (Starke).—Paul’s first Epistle to the Corinthians shows that the believers at Corinth were “much helped” by Apollos. “Whether Paul, or Apollos…all are yours.” (1Co_3:22). In such terms the apostle, who was a stranger to envy, expressed the joy with which he surveyed the noble gift of Apollos, who coöperated with him in conducting this beloved congregation in the way of salvation.
Act_18:27. Helped them much which had believed through grace.—With all his noble gifts and his ability, it was only through grace that he helped them [see Exeg. note on Act_18:27-28, b. Tr.]. It is solely by grace that the word produces fruit and imparts spiritual life. (Ap. Past.).
Act_18:28. Convinced the Jews, and that publicly, shewing by the Scriptures.—In the schools of science, a mathematical demonstration is regarded as the most convincing of all; in the church of God, no demonstration is more worthy of confidence than one that is taken from the Holy Scriptures. (Starke).—Apollos, an illustration of the truth, that learning and mental culture may greatly promote the interests of the kingdom of God. (Lisco).—The circumstances under which a high degree of mental culture can render services to the kingdom of God: I. When true faith constitutes its foundation, Act_18:25; II. When it closes no avenue to additional light, Act_18:26; III. When it is judiciously exhibited, Act_18:27-28. (id.).—On growth in Christian knowledge: I. It is necessary in the case of every one, even though he already possesses rich gifts, Act_18:24; II. It is regularly maintained, in the case of the humble and docile, Act_18:26; III. It results in rich fruits—in blessed acts which extend the kingdom of God, Act_18:27-28.—Apollos in Alexandria (Act_18:24), and Apollos in Ephesus (Act_18:26); or, The high school of secular learning, and the humble school of religious experience: I. The knowledge acquired in the former; II. The knowledge acquired in the latter alone.—The blessed progress which Apollos made; or, ‘Whosoever hath, to him shall be given, and he shall have more abundance’ [Mat_13:12]: I. What did Apollos possess? Not only (a) a noble talent—natural gifts, Act_18:24, but also (b) an honest zeal in employing that talent—by learning, and by teaching, Act_18:26; II. What was given to him, so that he had more abundance ? (a) To his knowledge was added the full light of the knowledge of Jesus Christ, Act_18:26; (b) to his labors was added the omnipotent power of divine grace, Act_18:27-28.—Paul and Apollos, two different, and yet two blessed instruments of the Lord; I. The material of which, II. The manner in which, III. The purpose for which, the Lord prepared these two instruments.
Footnotes:
Act_18:25. The reading Ἰçóïῦ is sustained by the oldest manuscripts [A. B. D. E. and Cod. Sin.], as well as by a number of minuscules and versions [Vulg. etc.]: whereas only the two later manuscripts, G. and H., exhibit ôïῦ êõñßïõ [of text. rec.]. The change was made by those who supposed that the reading Ἰçóïῦ was inconsistent with the fact stated in the clause: ἐðéóôÜìåíïò --- ̓I ùÜííïõ . [See Exeg. note; Lach., Tisch., and Alf. read Ἰçóïῦ .—Tr.]
Act_18:26. a. The transposition ÉÉñ . êáὶ A ê ., is sustained by only some of the authorities, whereas this order, which is found in Act_18:18, is there sustained by all the authorities; the same order here, Act_18:26, seems to have been copied from Act_18:18. [The text. rec. reads Á . êáὶ II., with D. G. H.; but A. B. E., with Cod. Sin. and Vulg. transpose the names, and this order, viz., II êáὶ A. is therefore adopted by Lach., Tisch., and Alf. Meyer receives the order of text. rec., and, with Lechler, believes that it was altered by copyists to suit Act_18:18.—Tr.]
Act_18:26. b. [ ôïῦ èÝïῦ is inserted before ὁäüí in text. rec. from G. H. Lachmann reads, with A. B., ôὴí ὁäüí ôïῦ èåïῦ .—E. exhibits ô . ὁä . ô . êõñὶïõ , as in Act_18:25, and so Vulg. (Domini, in the printed copies; Dei, in Cod. Amiatinus.). On account of these variations, Tisch., Born., and Alf., with whom de Wette concurs, prefer the simple reading ôὴí ὁäüí , but are, sustained only by D. Meyer prefers Lachmann’s reading, which, as it now appears, is found also in Cod. Sin.—Tr.]
Act_18:28. [For was Christ (Tynd., Cranmer., Geneva), the margin of the Engl. Bible proposes: is the Christ. The original is: åἶíáé ôὸí X ñéóéὸí Ἰçóïῦí ; comp. notes 5 and 6, appended to Act_18:1-17, text.—Tr.]