(24) And a certain Jew named Apollos, born at Alexandria.—The name was probably a contraction of Apollonius or Apollodorus. The facts in the New Testament connected with him show that he occupied a prominent position in the history of the Apostolic Church. Conjectures, more or less probable, indicate a yet more representative character and a wider range of influence. Luther, looking to the obviously Alexandrian character of the Epistle to the Hebrews and to the mystery which shrouds its authorship, and which led Origen to the conclusion that God alone knew who wrote it, hazarded the thought that Apollos was the writer. Later critics have adopted the hypothesis, and have brought it to a closer approximation to certainty by an induction from numerous parallelisms in thought and language between the Epistle and the writings of Philo, who lived between B.C. 20 and A.D. 40 or 50. The present writer has carried the inquiry one step further. Among the ethical books of the LXX. there is one, the Wisdom of Solomon, the authorship of which is also an unsolved problem. It is not named or quoted by any pre-Christian writer, Clement of Rome being the first writer who shows traces of its influence, just as he is the first who reproduces the thoughts of the Epistle to the Hebrews. It has been ascribed to Philo partly on the external evidence of a doubtful passage in the Muratorian Canon, partly on the internal evidence of numerous coincidences with his writings. A careful comparison of the two books shows so close an agreement in style and language between the Wisdom of Solomon and the Epistle to the Hebrews that it is scarcely possible to resist the inference that they must have come from the same pen, and that they represent, therefore, different stages in the spiritual growth of the same man. Those who wish to carry the inquiry further will find the subject discussed at length in two papers, “On the Writings of Apollos,” in Vol. I. of the Expositor. Without assuming more than the probability of this inference, it is yet obvious that a Jew coming from Alexandria at this time could hardly fail to have come under Philo’s influence, and that his mode of interpreting the Scriptures would naturally present many analogies to that of the Alexandrian thinker. To him accordingly may be assigned, without much risk of error, the first introduction of the characteristic idea of Philo that the Unseen Godhead manifests itself in the Logos, the Divine Word, or Thought, as seen in the visible creation, and in the spirit and heart of man (Wisdom Of Solomon 9:1-2; Wisdom Of Solomon 9:4; Wisdom Of Solomon 16:12; Wisdom Of Solomon 18:15; Hebrews 4:12). It will be remembered that Jews of Alexandria were among those who disputed with Stephen (Acts 6:9). Some of these may have been more or less persuaded by his. preaching, and have carried back to their native city some knowledge, more or less complete, of the new faith.

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

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

18:24-28 Apollos taught in the gospel of Christ, as far as John's ministry would carry him, and no further. We cannot but think he had heard of Christ's death and resurrection, but he was not informed as to the mystery of them. Though he had not the miraculous gifts of the Spirit, as the apostles, he made use of the gifts he had. The dispensation of the Spirit, whatever the measure of it may be, is given to every man to profit withal. He was a lively, affectionate preacher; fervent in spirit. He was full of zeal for the glory of God and the salvation of precious souls. Here was a complete man of God, thoroughly furnished for his work. Aquila and Priscilla encouraged his ministry, by attendance upon it. They did not despise Apollos themselves, or undervalue him to others; but considered the disadvantages he had laboured under. And having themselves got knowledge in the truths of the gospel by their long intercourse with Paul, they told what they knew to him. Young scholars may gain a great deal by converse with old Christians. Those who do believe through grace, yet still need help. As long as they are 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. If the Jews were convinced that Jesus is Christ, even their own law would teach them to hear him. The business of ministers is to preach Christ. Not only to preach the truth, but to prove and defend it, with meekness, yet with power.And a certain Jew named Apollos - Apollos afterward became a distinguished and successful preacher of the gospel, 1 Corinthians 1:12; 1 Corinthians 3:5-6; 1 Corinthians 4:6; Titus 3:13. Nothing more is known of him than is stated in these passages.

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

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

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

Ac 18:24-28. Episode Concerning Apollos at Ephesus and in Achaia.

This is one of the most interesting and suggestive incidental narratives in this precious history.

24, 25. a … Jew named Apollos—a contraction from Apollonius.

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

eloquent—turning his Alexandrian culture to high account.

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

came to Ephesus—on what errand is not known.

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

Born at Alexandria; his parents having lived there.

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

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

And a certain Jew named Apollos,.... Who by some is thought to be the same with Apelles, Romans 16:10, his name is Greek, though he was a Jew, not only by religion, but by birth, being of a Jewish extract:

born at Alexandria; in Egypt, which was built by Alexander the great, from whence it had its name; it was the metropolis of Egypt, and the seat of the kings of it; great numbers of Jews were in this place; here lived Philo the famous Jew:

an eloquent man; in speech, as well as learned, wise, and "prudent", as the Ethiopic version renders it:

and mighty in the Scriptures; of the Old Testament, particularly in the prophecies of them concerning the Messiah; he had thoroughly read them, and carefully examined them, and could readily cite them; as well as had great knowledge of them, and was capable of explaining them; he was "skilful in the Scriptures", as the Syriac version renders it; or he "knew" them, as the Ethiopic; he had large acquaintance with them, and was well versed in them: it is a Jewish way of speaking; so Ahithophel is said to be , "mighty in the law" (d); the same is said of the sons of Reuben (e): this man

came to Ephesus; after the departure of the Apostle Paul, and while Aquila and Priscilla were there; the reason of his coming hither was to preach the word, as he did.

(d) T. Hieros. Sanhedrin, fol. 29. 1.((e) Tzeror Hammor, fol. 60. 1.

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

(8) Apollos, a godly and learned man, does not refuse to profit in the school of a base and abject handicraftsman, and also of a woman: and so becomes and excellent minister of the Church.

(n) Very well instructed in the knowledge of the scriptures.