Exegetical and Hermeneutical Commentary of Acts 18:28
For he mightily convinced the Jews, [and that] publicly, showing by the Scriptures that Jesus was Christ.
28. for he mightily convinced the Jews ] The verb expresses more than is given thus. He brought the objections of the Jews to the test of Scripture and confuted them. The disciples, who had already believed, appear to have been suffering from Jewish gainsayers. It was by his power in the Scriptures that Apollos was helpful against these adversaries of the faith. The Revised Version has changed “mightily” into “powerfully” to little profit. Shakespeare says “you have mightily persuaded” ( As you Like it, i. 2. 218).
and that publickly ] By his discourses in the synagogue. This was an important feature in the help that Apollos gave. He was a learned Jew, able to set forth to whole Jewish congregations how their Scriptures were receiving their fulfilment. Thus they who already believed would be strengthened.
shewing by the scriptures that Jesus was the Christ ] See above, on Act 18:5. The Jews had complained before Gallio that St Paul’s teaching was a religion “contrary to the law.” Those who heard Apollos learnt that in Jesus they were accepting the “fulfiller of the law.”
Fuente: The Cambridge Bible for Schools and Colleges
For he mightily convinced the Jews – He did it by strong arguments; he bore down all opposition, and effectually silenced them.
And that publicly – In his public preaching in the synagogue and elsewhere.
Showing by the scriptures – Proving from the Old Testament. Showing that Jesus of Nazareth corresponded with the account of the Messiah given by the prophets. See the notes on Joh 5:39.
That Jesus was Christ – See the margin. That Jesus of Nazareth was the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. He mightily convinced the Jews] ; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves killed, and the rest scattered over the face of the earth.
1. THE Christian religion did not hide itself in corners and obscure places at first, in order, privately, to get strength, before it dared to show itself publicly. Error, conscious of its weakness, and that its pretensions cannot bear examination, is obliged to observe such a cautious procedure. With what caution, circumspection, and privacy, did Mohammed propose his new religion! He formed a party by little and little, in the most private manner, before he ventured to exhibit his pretensions openly. Not so Christianity: it showed itself in the most public manner, not only in the teaching of Christ, but also in that of the apostles. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place; and in the most public manner taught and worked miracles. JERUSALEM, the seat of the doctors, the judge of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were, therefore, not afraid to have their cause tried by the most rigid test of Scripture; and in the very place, too, where that Scripture was best understood.
2. When the same apostles. carried this Gospel to heathen countries, did they go to the villages, among the less informed or comparatively ignorant Greeks, in order to form a party, and shield themselves by getting the multitude on their side? No! They went to Caesarea, to Antioch, to Thessalonica, to ATHENS, to CORINTH, to EPHESUS; to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them to nothing could they have been proved to be impostors, or had they not been under the immediate protection of Heaven! Hence it is evident that these holy men feared no rational investigation of their doctrines, for they taught them in the face of the most celebrated schools in the universe!
3. They preached Christ crucified in JERUSALEM, where it was the most solemn interest of the Jews to disprove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, in Athens, in Corinth, and in Ephesus, where idolatry existed in the plenitude of its power; and where all its interests required it to make the moat desperate and formidable stand against those innovators. What but the fullest confidence of the truth of what they preached, the fullest conviction of the Divinity of their doctrine, and the supernatural influence of God upon their souls, could ever have induced these men to preach Christ crucified, either at Jerusalem, or at Athens? I scruple not to assert that the bold, public manner in which the apostles preached the Gospel, among the Jews and Greeks, is a most incontestable proof of the conviction they had of its truth; and the success with which they were favoured is a demonstration that what they preached as truth God proved to be the truth, by stretching forth his hand to heal, and causing signs and wonders to be wrought in the name of the holy child Jesus. This is an additional proof of the sincerity of the apostles, and of the truth of Christianity. If Paul and Peter, Barnabas and Silas, had not had the fullest persuasion that their doctrine was of God, they would never have ventured to propose it before the Sanhedrin in JERUSALEM, the literati of CORINTH, and the Stoics and inexorable judges of the Areopagus at ATHENS.
4. We may be surprised to find that, even among the Jews as well as the Gentiles, there were persons who used curious arts. Those were inexcusable; these were to be pitied. Blind as every man is by nature, yet he is conscious that without supernatural assistance he can neither secure the good he needs, nor avoid the evil he fears: therefore, he endeavours to associate to himself the influence of supernatural agents, in order to preserve him in safety, and make him happy. Thus forsaking and forgetting the fountain of living water, he hews out to himself cisterns that can hold no water. The existence of magical arts and incantations, whether real or pretended, prove the general belief of the existence of a spiritual world, and man’s consciousness of his own weakness, and his need of supernatural help. When shall the eye be directed solely to HIM from whom alone true help can come, by whom evil is banished, and happiness restored!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mightily; with great constancy, perseverance, and enduring of opposition.
Showing by the Scriptures that Jesus was Christ; as Act 17:3. Some think that Christ ought to be the subject, and Jesus the predicate; and then the sense is, that Christ is our Jesus, or Saviour. The Messiah, that was sent from God, is the Saviour of the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. For he mightily convinced theJewsThe word is very strong: “stoutly bore them down inargument,” “vigorously argued them down,” and thetense in that he continued to do it, or that this wasthe characteristic of his ministry.
showing by the scripturesthat Jesus was ChristRather, “that the Christ (orMessiah) was Jesus.” This expression, when compared with Ac18:25, seems to imply a richer testimony than with his partialknowledge he was at first able to bear; and the power with which hebore down all opposition in argument is that which made him such anacquisition to the brethren. Thus his ministry would be as good asanother visitation to the Achaian churches by the apostle himself(see 1Co 3:6) and the more as,in so far as he was indebted for it to Priscilla and Aquila, it wouldhave a decidedly Pauline cast.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he mightily convinced the Jews,…. His reasoning was so strong and nervous, his arguments so weighty and powerful, and the passages he produced out of the Old Testament so full and pertinent, that the Jews were not able to stand against him; they could not object to the texts of Scripture he urged, nor to the sense he gave of them, nor answer the arguments founded upon them; he was an overmatch for them; they were refuted by him over and over, and were confounded to the last degree:
and that publicly, in their synagogue, before all the people; which increased their shame and confusion; and was the means of spreading the Gospel, of bringing others to the faith of it, and of establishing them in it, who had already received it: showing by the Scriptures; of the Old Testament, which the Jews received and acknowledged as the word of God:
that Jesus was Christ; or that Christ, that Messiah, which these Scriptures spoke of, whom God had promised, and the church of God expected; and which was the main thing in controversy between the Jews and the Christians, as it still is.
Fuente: John Gill’s Exposition of the Entire Bible
Powerfully (). Adverb from (, well, , to stretch), well-strung, at full stretch.
Confuted (). Imperfect middle of the double compound verb —, to confute with rivalry in a contest, here alone. The old Greek has , to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word.
Publicly (). See Acts 5:18; Acts 16:37. In open meeting where all could see the victory of Apollos.
Shewing (). Present active participle of , old verb to set forth so that all see.
By the Scriptures ( ). In which Apollos was so “mighty” (verse 24) and the rabbis so weak for they knew the oral law better than the written (Mr 7:8-12).
That Jesus was the Christ ( ). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Co 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.
Fuente: Robertson’s Word Pictures in the New Testament
Mightily [] . See on Luk 23:10.
Convinced [] . Only here in New Testament. See on tell him his fault, Mt 18:15. The compound here is a very strong expression for thorough confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly [] , against [] all their arguments.
Fuente: Vincent’s Word Studies in the New Testament
1) “For he mightily convinced the Jews,” (eutonos gar tois loudaiois diakatelegcheto) “For he vehemently convinced or confuted the Jews,” with a fervency, power and astuteness that was persuasive, as every child of God should be ready to do, for any person who knows not Jesus Christ, Joh 5:39; 1Pe 3:15.
2) “And that publickly,” (demosia) “Publicly,” before the public, openly, of Jesus Christ, as a true witness, laborer, and ambassador for him, Act 1:8; 1Co 3:9; 2Co 5:14-19.
3) “Shewing by the scriptures,” (epideiknus dia ton graphon) “Proving (establishing evidence) through media of the Scriptures,” the true source of establishing evidence in determining harmonious truth, Isa 8:20; Psa 119:160; Joh 8:32; Joh 17:17; 2Ti 2:15; 2Ti 3:16-17.
4) “That Jesus was Christ– (einai ton Christon lesoun) “Jesus to be (or exist as) the Christ,” as the savior, Lord, and anointed, coming King, yet to be crowned, Isa 53:1-12; Luk 4:16-22; Act 10:43; Gal 4:4-5; 1Ti 3:16; Heb 1:1-3.
Fuente: Garner-Howes Baptist Commentary
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28. He overcame the Jews. By this it appeareth to what use that ability which Apollos had (in that he was mighty in the Holy Scriptures) did serve; to wit, because he had a strong and forcible proof to reprove and overcome the enemies withal. Also, the state of the disputation is briefly set down, that Jesus is Christ. For this was out of question among the Jews, that Christ was promised to be the deliverer; but it was a hard matter to persuade them that Jesus, the Son of Mary, was this Christ, through whom salvation was offered. Therefore, it was expedient for Apollos so to dispute concerning the office of Christ, that he might prove that the testimonies of the Scripture were fulfilled in the Son of Mary; and that he might thereby gather that he was Christ. −
Also, this place doth testify, that the Scripture is profitable not only to teach, but also to break the obstinacy of those which do not obey and follow willingly. For our faith should not otherwise be firm enough, unless there were an evident demonstration extant there of those things which are necessary to be known for salvation. Surely, if the law and the prophets had so great light, that Apollos did thereby prove manifestly that Jesus is Christ, as if he did point out the matter with his finger, the adding of the gospel must bring this to pass at least, that the perfect knowledge of Christ may be let [sought] from the whole Scripture. −
Wherefore it is detestable blasphemy against God in that the Papists say, that the Scripture is dark and doubtful. For to what end should God have spoken, unless the plain and invincible truth should show itself in his words? And whereas they infer, that we must stand to the authority of the Church, and they are not to dispute with heretics out of the Scriptures; their cavil is sufficiently refuted by Luke. For, seeing there was nothing more stubborn than the Jews, we need not to fear but that those weapons whereto Apollos trusted, and overcame them, shall suffice us against all heretics, seeing that by them we get the victory of the devil, the prince of all errors.
Fuente: Calvin’s Complete Commentary
(28) He mightily convinced the Jews.The conclusion to which he led the Jews was the same as that which St. Paul urged on them. The process was, perhaps, somewhat different, as the line of argument in the Epistle to the Hebrews differs from that in the Epistle to the Galatians. To lead men on, after the manner of Philo, into the deeper meanings that lay beneath the letter of Scripture, to deal with them as those who were pressing forwards to the perfection of maturity in spiritual growth (Heb. 5:11-14), instead of treating them as children who must be fed with milk and not with strong meat (i.e., solid food), as St. Paul had done (1Co. 1:2)it was natural that this should attract followers to the new preacher, and give him a larger measure of real or apparent success in dealing with the Jews than had attended the labours of St. Paul. As Apollos does not appear again in the Acts, it may be well to bring together what is known as to his after-history. At Corinth, as has been said, his name was used as the watchword of a party, probably that of the philosophising Jews and proselytes, as distinguished from the narrower party of the circumcision that rallied round the name of Cephas (1Co. 1:12). Not a word escapes from St. Paul that indicates any doctrinal difference between himself and Apollos, and as the latter had been instructed by St. Pauls friends, Aquila and Priscilla, this was, indeed, hardly probable. It would appear from 1Co. 16:12, that he returned to Ephesus, probably with letters of commendation from the Church of Corinth (2Co. 3:1). St. Pauls confidence in him is shown by his desire that he should return once more to Corinth with Stephanas and Fortunatus and Achaicus. His own reluctance to be the occasion even of the semblance of schism explains his unwillingness to go (1Co. 16:12). After this we lose sight of him for some years. These, we may well believe, were well filled up by evangelising labours after the pattern of those which we have seen at Ephesus and Corinth. Towards the close of St. Pauls ministry (A. D. 65) we get our last glimpse of him, in Tit. 3:13. He is in company with Zenas, the lawyer (see Note on Mat. 22:35), one, i.e., who, like himself, had a special reputation for the profounder knowledge of the Law of Moses. St. Pauls feeling towards him is still, as of old, one of affectionate interest, and he desires that Titus will help him in all things. He has been labouring at Crete, and there also has gathered round him a distinct company of disciples, whom St. Paul distinguishes from his own; Let ours also learn to maintain good works (Tit. 3:14). After this, probably after St. Pauls death, he wroteif we accept Luthers conjecturethe Epistle to the Hebrews, addressed, as some have thought, to the Jewish Christians of Palestine, and specially of Csarea, but, more probably, as I have been led to believe, to the Christian ascetics, known as Therapeut, trained, like himself, in the school of Philo, with whom he had formerly been associated at Alexandria. The mention of disciples of, or from, Italy in Heb. 13:24 suggests a connection with some other Italian Christians than those of Rome, probably with those of Puteoli. (See Note on Act. 28:14.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Mightily convinced Nervously, or energetically and completely, refuted.
Publicly Whether in synagogue, church-apartment, or agora. So popular was Apollos that a party arose with the motto, “I am of Apollos.”
The partisan spirit was only in the narrow partisans, not in the noble leaders. Apollos was with Paul, or near him, at Ephesus, when he wrote the first Epistle to the Corinthians, (1Co 16:12,) about A.D. 57 . He declined, or rather deferred, then to go, according to Paul’s wish, to Corinth. Paul requests Titus (Tit 3:13) to “bring Zenas the lawyer and Apollos” to him. This is the last mention of Apollos in the New Testament; but tradition makes him Bishop of Cesarea. From the smooth style and the tinge of Alexandrianism in the Epistle to the Hebrews, some eminent scholars, among them Luther, Tholuck, and Alford, have plausibly suggested that its author was not Paul, but Apollos.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 18:28. For he mightily convinced the Jews, The proper and full meaning of this passage seems to be as follows: “Apollos, with great judgment, earnestness and power, reasoned with the Jews in their public assemblies before all the people, confutingtheir objections, and plainlydemonstrating from Old Testament prophesies, which he was familiarly acquainted with (Act 18:24.), that Jesus was indeed the promised, the only true Messiah, whom John the Baptist told them of, and they themselves had been expecting.”
Inferences.The divine wisdom and goodness are very observable from hencein providing for those who are employed in the work of the gospel suitable associates and companions in their labours; and particularly happy are they, to whom God hath been pleased to give, as to the pious Aquila, such a companion in the nearest relation of life, as may help them forward in the way to heaven, and assist them in the service of religion while they continue upon earth.
God has always, in the treasures of his goodness, proper consolations for those who suffer, and who have recourse to him. How great a one is thisto meet with the company of an apostle,of a St. Paul! Happy banishment, which is the occasion that these persons fall under the direction of such a man of God!
Much were the fatigues of St. Paul’s life softened by the converse of such friends, who, no doubt, rendered the common business of life more pleasant, as well as the work of the Lord more delightful. We find them, while endeavouring to propagate the gospel, maintaining themselves (for reasons peculiar to their situation) by the labour of their own hands; and even Paul the apostle wrought with them: not because he had not a right to demand support, (for he strenuously maintains that right at large, in his address to these very Corinthians, 1Co 9:1-14.) but to shame his mean-spirited enemies, who accused him of acting on mercenary principles; and because he thought in his conscience, on some other accounts, that his fidelity to Christ would be so much the more apparent, and his labours, by this means, so much the more successful. And what faithful minister, who in his conscience apprehended that to be the case, would not choose to act as he did!
During this his temporal employment, we find St. Paul engaged, as usual, every sabbath-day, in discoursing to the Jews, and in demonstrating to them the truth of the gospel: and it is pleasant and edifying to observe, with what earnestness he applied himself to do it. His unwearied diligence in the ministry, though he received no manner of temporal advantage from it, is a tacit, yet emphatical condemnation of those, who enrich themselves out of the revenues of the church, while they do nothing at all in it, or that which is next to nothing: his zeal and charity are patterns which all pastors ought frequently to consider.
How melancholy is it to find the inveterate prejudices of his hearers prevailing over all the cogency of his demonstrations, and all the warmth of his address? Yet let us observe how he gave them up! with what grief mixed with just indignation at their folly and ingratitude! shaking his garments, and saying, your blood be upon your own heads! I am clean. Thus are impenitent unbelievers their own murderers; they bring upon themselves even the blood and destruction of their own souls. Grievous it is that it should rest upon them; but absolutely necessary, that they who are messengers of God to them, should take heed, if such must after all bleed by the sword of divine justice, that themselves may at last be found pure; for terrible beyond expression must it be, if, through a treacherous or neglectful conduct, the blood of such persons should be required at their hands.
The apostle’s success among the Gentiles raised new opposition, and his infirmities frequently occasioned returning fears. But how graciously did our Lord interpose for his encouragement and support, assuring him of his protection, and promising him yet more abundant success! Blessed JESUS, thy grace was sufficient even for this thy servant, amidst all the labours of the ministerial and apostolical office, amidst all the internal as well as external difficulties which he had to encounter in the discharge of it! 2Co 12:9.
The tumultuous rage of the Jews is nothing surprising; for we have been accustomed often to read of it; but the prudence and moderation of Gallio are truly exemplary. That wise Roman well knew the extent of his office, and was aware that it gave him no title or pretence to dictate in matters of conscience, or to restrain men’s religious liberties, so long as they abstained from injustice or mischievous licentiousness, by which the public peace might be disturbed, and the rights of society invaded. May God give to all magistrates such a spirit! the gospel will then, under the influences of divine grace, become an universal religion, and shew the world how little need it has of being supported by civil penalties; to which those are generally most ready to have recourse, who, like these Jews, are confounded by fair arguments.
Who can help observing, from the conduct of these bigots, how apt ignorance and passion are to cause that to be looked upon as contrary to religion, which is the very spirit of it? We easily persuade ourselves, (unless God be of our council,) that what is contrary to our inclinations, is contrary to his law; and the pretence of his interests too often, alas! serves as a veil to cover the malice and obstinacy of men.
The whole conduct of the apostle teaches pastors to apply themselves particularly to those whom they have instructed; to cultivate the good planted among them by frequent and exact visitations, and to have a constant regard to the weak, who stand in need of encouragement from time to time. There are no sorts of labour which the pastoral charity does not embrace: behold we this charity in the great St. Paul; it looks upon the toil and fatigues of so many journeys and voyages as nothing,but as duty and the truest delight.
It was well for the churches, that so promising and hopeful a fellow-labourer as Apollos was raised up both to St. Paul and to them. We see in this instance how profitable it is to study the word of God. To be fervent and courageous in spirit, to be eloquent and mighty in the scriptures, are happy talents for such as are devoted to the ministry. Would to God all that enter on this work among us may come forth with a zeal and courage like this; nay, and with a humility like that which, in Apollos, adorned all the bright talents with which he was endowed! What he knew, he zealously taught; what he did not know, he was ready thankfully to learn; and that not only from the mouth of an apostle, but of a fellow Christian in inferior life, from Aquila, yea, and from Priscilla too. Since that wise and pious woman knew the way of god through his grace, by longer experience and to greater perdition than Apollos, he was willing, amidst all his popularity and applause, to become her as well as her husband’s disciple, and to learn from them both in private discourses those evangelic lessons, in which they were at present more skilful than himself.
From this circumstance we learn, that devout Christians may perform considerable services to the church of God, without being admitted to the sacred ministry, or taking upon them to speak in public. A solicitous concern for the interest of the church, and a constant application to those things which promote the glory of God, are to be found, and may well be exercised, in all states and conditions. Every good man, like Aquila, may have the zeal and spirit of the priesthood, though without the character, and may confer with his friends and neighbours to their mutual edification.
It was prudent in Apollos to take, as well as just in the brethren to grant, proper letters of recommendation, when he was going to the churches in Achaia, where he was a stranger; and well did he answer his recommendation, and make himself known among them by his valuable services. Mighty as he was in the scriptures of the Old Testament, he might well demonstrate from them to the Jews at Corinth that JESUS was the Messiah. Happy had it been for the church and synagogue there, had they known no distinguishing name but his. It is a fond and indecent partiality which leads one man to say, I am of Paul; and another, I am of Apollos: and we may reasonably hope that this zealous evangelist expressed the same displeasure which the apostle himself did on the like occasion; (1Co 3:4.) and that he laboured with all his might to impress them with the thought, that neither he that planted, nor he that watered, was any thing, but God who gave the increase to both. May this important thought be more deeply impressed on the hearts both of ministers and people, that so all the glory may be rendered to him, from whom all our gifts and graces, and all our successes, proceed!
REFLECTIONS.1st, St. Paul seems to have made no long stay at Athens. Probably the pride of philosophy promised little success to the gospel which he preached. He therefore next visited Corinth, a city celebrated through all Greece for its trade and opulence.
1. The apostle, unwilling to be burdensome for a maintenance, highly as he was entitled to the most liberal provision, worked for bread at his trade of tent-making; most of, if not all, the Jewish students being brought up to some handicraft business. Aquila, a converted Jew, with his wife Priscilla, who were of this occupation, being banished from Rome, with all the other Jews, by the jealous emperor Claudius; had settled at Corinth. To them, whom he found excellent people, and deeply versed in the things of God, he applied for work, and disdained not to labour for a subsistencea noble instance of that disinterested zeal which burned in his bosom, and made him willing to undergo any hardship, to prevent the least prejudice that might arise, however unreasonably, against the gospel which he preached! Note; Those who are seeking a service, would do well to settle with persons from whom they are likely to reap good to their souls.
2. While he laboured six days in the week for a maintenance, he visited the synagogue every sabbath, where he reasoned with the Jews and Grecian proselytes, proving from the scriptures with unanswerable arguments the doctrines which he preached, and silencing all their objections; and persuaded them to embrace the salvation which was in Christ Jesus; and, with respect to many, not without success. And being still more animated by the coming of Silas and Timothy, who brought him the glad tidings of the establishment and increase of the churches which he had planted, he urged with greater warmth and earnestness the grand truth, that Jesus was the Christ, the promised Messiah, and that there was no salvation out of him; grieved to behold the obstinate infidelity of the Jews, and mightily constrained with love towards them, and desire after their conversion. Note; a true zeal for Jesus, and love for immortal souls, will give warmth, energy, and spirit to our discourses.
3. When he found all his labours for them rejected with scorn, and returned with reviling; that they opposed with determined obstinacy what they could not answer, and blasphemed that divine Redeemer whom he preached unto them; with just indignation he shook his raiment, and, abandoning them to their wilful impenitence, said unto them, Your blood be upon your own heads; I am clean, having given you solemn warning, and laboured to rescue you from that guilt and ruin which you are terribly and surely bringing upon your souls: from henceforth, since all my words are ineffectual, and rejected by you, I will go unto the Gentiles; not doubting but they will give the gospel word a more welcome reception. Note; (1.) They who wilfully oppose the gospel, exasperated, instead of convinced, go on often to add blasphemy to impenitence. (2.) It is a comfort to a faithful minister to be at least conscious that he is free from the blood of all men. (3.) Woe unto those, against whom the very ministers of grace shall rise up in judgment to accuse and condemn them.
2nd, Having solemnly warned the Jews of the danger and ruin which would be the consequence of their impenitence, he departed.
1. From the synagogue he went to the house adjoining, which belonged to one named Justus, a proselyte, whither those who desired to hear him might resort. And though the generality of the Jews rejected his preaching, yet he saw rich fruits of his labours, Crispus, the chief ruler of the synagogue, being converted to the faith, with all his house: and many of the Corinthians, hearing the gospel, believed and were baptised. Note; Though some reject the gospel, it is a great comfort to a minister’s soul to see others not only hear it with attention, but embrace it with affection.
2. Amidst all St. Paul’s discouragements, the Lord is with him to support and comfort him, and by a vision in the night animates him boldly to persevere, saying, Be not afraid of the opposition and malice of the Jews; but speak, and hold not thy peace; with all diligence, fidelity, and zeal, declaring the gospel, deterred by no menaces or opposition of the most malignant persecutors: for I am with thee, to support, protect, and prosper thee in all thy labours; and no man shall set on thee to hurt thee, restrained by a secret over-ruling hand from injuring your person, or silencing your ministry; for I have much people in this city, not because of any absolute decree of unconditional election to eternal life, but because Christ saw that they were disposed to believe, and by faith become his people; as elsewhere (Joh 10:16.) he calls them sheep, who would hereafter believe on him. Note; (1.) If God be with us and for us, we need not be intimidated by the many or the mighty who may rise up against us. (2.) They who are labouring for Christ, though they be not visited with night visions, shall find internal divine supports ministered to them amidst all their tribulations.
3. Encouraged by this declaration, the apostle continued at Corinth, preaching the gospel with unwearied diligence and fervent zeal, and seeing numbers daily added to the church, though there were many adversaries. (See 1Co 16:9.)
3rdly, Though God had promised to save the apostle from hurt, he does not engage to exempt him from the malicious efforts of his enemies.
1. The Jews, as they had elsewhere done, raised an insurrection, and in a popular tumult dragged St. Paul before Gallio the proconsul, who was the brother of the famous Seneca, and is said to have been of the most sweet and gentle disposition, and universally beloved. Their accusation against the apostle was, that this fellow, so contemptuously do they speak of him, persuadeth men to worship God contrary to the law; and because they were allowed the exercise of their religion by the edicts of the Roman emperor, they pretend that it was highly criminal for any Jew to worship God any other way than they did.
2. St. Paul was just going to make his defence, and shew the falsehood as well as malignity of the accusation: but Gallio, understanding that it was a merely religious matter, refused to interfere, and dismissed the cause, saying, If it were a matter of wrong or wicked lewdness, where any injury had been done, or theft or immorality committed, O ye Jews, reason would that I should bear with you, and do you justice, indecently clamorous as you are: but if it be a question of words and names, and of your law, whether Jesus, whom Paul preaches, be your Messiah, and what obligation there lies on him, or those whom he teaches, to worship God after the law of Moses, look ye to it, and end such disputes among yourselves; for I will be no judge of such matters, it is no concern to me how any man worships God, while he approves himself a good subject, and disturbs not the peace of the state. And he drave them from the judgment-seat, expressing his displeasure at their troublesome and impertinent clamours. Note; Magistrates are bound to right the injured; but, where the accusation is evidently frivolous or malicious, such causes should be discountenanced and dismissed.
3. Exasperated at their disappointment, the unbelieving Greeks took hold of Sosthenes, the chief ruler of the synagogue, St. Paul’s friend, and afterwards his fellow-labourer, 1Co 1:1 and to vent their resentment, they beat him before the judgment-seat, in the face of the governor. And Gallio cared for none of those things, rather choosing to wink at the affront and injustice, than embroil himself with an enraged populace.
4thly, After a long abode at Corinth, and seeing abundant success of his labours, we have,
1. The apostle’s departure. Having taken a solemn farewell of the brethren, he set sail for Syria, Priscilla and Aquila accompanying him, having shorn his head in Cenchrea; for he had a vow; willing, as far as was lawful, to comply with the Jews, that he might gain them the more readily to hear him. Note; In all indifferent matters we should become all things to all men, in order, if it please God, that we may by any means gain some to the knowledge of Christ.
2. His arrival at Ephesus, the chief city of the pro-consular Asia. There, as his custom was, he entered into the synagogue of the Jews, and reasoned with them concerning the great truths of Christianity. But his stay was very short, as he wished to hasten to Jerusalem: and therefore, leaving Aquila and Priscilla there, though they, and probably the other Jews, desired him to make some longer abode with them, he set off on his journey to Jerusalem; but with God’s permission he engaged to return to them again, and make some longer stay among them, to dispense that gospel which they seemed desirous to hear. Note; As all our motions are under the divine Providence, a gracious soul determines nothing absolutely, but adds to all its purposes, if it please the Lord.
3. Sailing from Ephesus, he arrived at Caesarea; where landing, he went to Jerusalem, and saluted the church, inquiring of their welfare, and gladdening them with the tidings that he brought.
4. From Jerusalem he departed for Antioch, the most celebrated Gentile church, whence he had been at first sent forth, and whither now the second time he returned with still more joyful accounts of the progress of the gospel. After some time spent there, he proceeded on a third visitation, going over all the country of Galatia and Phrygia in order, strengthening all the disciples, confirming them in the faith, encouraging them to persevere, and suggesting the strongest motives and arguments to engage them to take up the cross, and patiently in well-doing to approve their fidelity to their blessed Lord and Master.
5thly, While the apostle was on his travels, under a promise of returning to Ephesus, the Lord was raising up in that place an eminently useful minister in the person of Apollos.
1. The account given of him is, that he was a Jew by birth, a native of Alexandria in Egypt, a man of singular abilities, possessed of a fund of solid learning, and endued with a most persuasive faculty of elocution, deeply read in the scriptures, and every way highly qualified for the work of the ministry. This man was instructed in the way of the Lord, and, as far as John’s ministry went, had embraced the principles of the doctrine of Christ; and so far as his knowledge reached, being fervent in the spirit, and impressed with a warm zeal for God’s glory, and the salvation of mankind, he spake and taught diligently the things of the Lord, with much study and pains, according to his best light; knowing only the baptism of John, who spake of the approaching Messiah, and exhorted all men to prepare for his reception. And he began to speak boldly in the synagogue, with great freedom of speech and intrepidity of mind, fearless of the faces of mena noble pattern for our imitation! and happy is it for that people, to whom the Lord is pleased to send such a helper, whose heart, enriched with grace, zealously longs for their salvation; and whose gifts of wisdom and elocution enable him in the most engaging and powerful manner to urge upon the conscience the truths that he preaches.
2. Aquila and Priscilla with pleasure heard him, and, observing his simplicity and zeal, they invited him to their lodging; and being far more experienced and enlightened Christians, they expounded unto him the way of God more perfectly, which it seems he never had an opportunity of being thus informed of before, having probably lived at Alexandria till now; and he immediately embraced the whole gospel, as soon as he heard it. Herein we may observe, (1.) The gracious conduct of Aquila and Priscilla. Though far more experienced in the truths of God, they attended the ministry of Apollos, encouraged him in his work, and helped him greatly by their private conversation. Older Christians should thus be ready to assist young ministers with their advice, and to countenance them in their labours. (2.) The great teachableness of Apollos. Though a man so ingenious, learned, and eloquent, he disdained not to sit as a scholar at the feet of a poor tent-maker and his wife, and to learn of them the good ways of God. Thus should young ministers covet the acquaintance of more aged and wiser Christians: and much, very much, may be learned from conversing with many poor old men and women, despicable as they may appear in the eyes of scientific pride. (3.) Whatever our attainments are, we should never think ourselves too wise to learn. They who truly know most, will covet to know more; and will have their ears open to those who can expound to them the way of God more perfectly.
3. When, after some stay at Ephesus, Apollos was disposed to pass into Achaia, to preach the gospel there, particularly at Corinth, the brethren recommended him by letter to the churches in that country, as an able and faithful servant of the Lord Jesus; and when he came thither, he helped them much which had believed through grace, establishing their faith, comforting their hearts, and building them up on that foundation which Paul had laid; for he mightily convinced the Jews, and that publicly, in their synagogues and before all the people, shewing by the scriptures, with the most convincing arguments and closest application, that Jesus was Christ, the true, expected Messiah, by faith in whom alone salvation could be obtained. Note; (1.) Though we have true faith, yet we need help and quickening, that we may be more confirmed and established in the truth. (2.) They who are put in trust with the gospel, should be able to defend the great truths which they preach, and from the scriptures, with all zeal and meekness, to convince gainsayers and confirm the faithful.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 18:28 . ] nervously, vigorously , also in Greek writers used of orators . Comp. Luk 23:10 .
.] stronger than .; not preserved elsewhere. The dative of reference (comp. Symm., Job 39:30 : ) is to be rendered: for the Jews, i.e. over against the Jews , to instruct them better, he held public refutations, so that he showed, etc.
] The opposite is , Xen. Hier . xi. 9. It comprehends more than the activity in the synagogue. See Act 19:9 .
.] by means of the Scriptures , whose expressions he made use of for the explanation and proof of his proposition that Jesus was the Messiah ( is the subject, comp. Act 18:5 ).
The description of the ministry of Apollos, Act 18:27-28 , entirely agrees with 1Co 3:6 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
It must have been a blessed time in the Church, when Ministers, ordained of God the Holy Ghost, found their minds disposed in the intervals of public service, to labor in private for their daily bread, that they might not make the Gospel of God chargeable to any. And we find, that so far was this employment in honest industry, for their own maintenance, from damping the ardor of their zeal for God, that while Paul wrought in tent-making for his daily bread; his soul burned with an holy flame, to preach Christ to the people. Oh! that all the faithful ministers of the sanctuary now, were under the same blessed influence as Paul was then, when he was pressed, as it is said, in Spirit, and testified to the Jews that Jesus is the Christ.
Reader! let you and I bless God our Savior, that in such a city as Corinth, the Lord had a Church: yea, much people. Let us love the Lord Jesus, for granting so sweet and timely a vision, to tell Paul this, as is here recorded. And, let us ponder well the record, as it concerns the Church of God, in all ages. Depend upon it, the same is now, and so will be, is the very end of time. Jesus hath much people in every city where he sends his Gospel, his word, his servants. In this our city, our sinful land, which like Corinth is full of uncleanness, luxury, pride, and every evil. His people are in the midst of many people, as the remnant of Jacob. They are like sparks, among the stubble as pure seed, among the tares. Yea, how many of them, all of them indeed, originally and by their Adam-nature living during the days of their unregeneracy, in the same sin, and under the influence of the same corruptions. But Jesus will search and seek them out. They are his, and he must gather them. The Father gave them to him in charge, and they must all pass again under the hand of him that telleth them. They are the purchase also of his blood, and too dearly bought to lose one of them; too dearly loved to be indifferent about them. And, God the Spirit hath marked them to the day of redemption. Precious Lord Jesus! cause all thy faithful ministers to keep these things in remembrance, and like Paul when oppositions from men or devils arise, to call to mind this sweet vision of their Lord, as though they still heard Jesus say: Be not afraid, but speak and hold not thy peace, for I have much people in this city!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Ver. 28. Convinced the Jews ] Who might have been convinced out of their own Cabala, that Christ was come: but that seeing they saw, but perceived not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] , argued down , as we say, ‘ proved it in their teeth :’ and then the gives the sense of continuity , that this was not done once or twice, but continuously.
Fuente: Henry Alford’s Greek Testament
Act 18:28 . : “powerfully,” only in Luke, cf. Luk 23:10 , “vehemently,” like Latin, intente, acriter , Jos 6 (7):8 (- , 2Ma 12:23 , 4Ma 7:10 , A R); found also in classical Greek, and may be one of the “colloquial” words common to the N.T. and Aristophanes, cf. Plutus , 1096 (Kennedy, p. 78). But as the word is used only by St. Luke, it may be noted that it is very frequently employed by medical writers, opposed to . : “powerfully confuted,” R.V. The word does not prove that Apollos convinced them (A.V. “mightily convinced”), lit [327] , he argued them down; but to confute is not of necessity to convince. The double compound, a very strong word, is not found elsewhere, but in classical Greek , to refute utterly (in LXX, middle, to dispute), , to convict of falsehood, to belie. : only once elsewhere in N.T., Heb 6:17 , and in classical Greek as in Plato, to prove, to demonstrate.
[327] literal, literally.
Additional note on Act 18:23 (see on Act 16:6 ).
In a brief attempt to refer to a few difficulties connected with this verse, it is well to bear in mind at the outset that St. Luke never uses the noun (which is twice used by St. Paul, 1Co 16:1 , Gal 1:2 ), but the adjective , Act 18:23 and Act 16:6 , in both cases with the noun ; St. Paul in each case is speaking of the “Churches of Galatia”; St. Luke in each case is speaking of the Apostle’s journeys. How may we account for this different phraseology? If St. Luke had meant Galatia proper, we may believe that he would have used the word , but as he says he speaks as a Greek and indicates the Roman province Galatia, or the Galatic province; a name by which the Greek-speaking natives called it, whilst sometimes they enumerated its parts, e.g. , Pontus Galaticus, Phrygia Galatica, Expositor , pp. 126, 127, August, 1898 (Ramsay), and Hastings’ B.D., “Galatia” (Ramsay), pp. 87 89, 1899; cf. the form of the derived adjective in – in the pair and . St. Paul on the other hand, speaking as a Roman citizen, used the word as = the Roman province, for not only is there evidence that . could be so employed in current official usage (the contrary hypothesis is now abandoned by Schrer, one of its former staunch supporters, see Expositor , u. s. , p. 128, and Hastings’ B.D., ii., 86), but it seems beyond all dispute that St. Paul in other cases classified his Churches in accordance with the Roman provinces, Asia, Macedonia, Achaia, Expositor, u. s. , p. 125; Zahn, Einleitung , i., 124; Renan, Saint Paul , p. 51; Hausrath, Neutest. Zeitgeschichte , iii., p. 135; Clemen, Chron. der Paulinischen Briefe , p. 121. Why then should the Churches of Galatia be interpreted otherwise? Ramsay (“Questions,” Expositor , January, 1899) may well appeal to Dr. Hort’s decisive acceptance of the view that in 1Pe 1:1 ( First Epistle of St. Peter , pp. 17, 158) the Churches are named according to the provinces of the Roman empire (a point emphasised by Hausrath, u. s. , in advocating the South-Galatian theory), and that in provincial Galatia St. Peter included at least the Churches founded by St. Paul in Galatia proper, i.e. , in Phrygia and Lycaonia, although it must be remembered that Dr. Hort still followed Lightfoot in maintaining that the Galatians of St. Paul’s Epistle were true Galatians, and not the inhabitants of the Roman province. “But if St. Peter, as Hort declares, classed Antioch, Iconium, Derbe and Lystra among the Churches of Galatia, must not Paul have done the same thing? Is it likely that 1 Peter, a letter so penetrated with the Pauline spirit, so much influenced by at least two Pauline Epistles, composed in such close relations with two of Paul’s coadjutors, Silas and Mark, should class the Pauline Churches after a method that Paul would not employ?” (Ramsay, Expositor , January, 1899.) The Churches which in this view are thus included in the province Galatia, viz. , Pisidian Antioch, Iconium, Lystra, Derbe, would be fitly addressed as Galatians by a Roman citizen writing to provincials proud of Roman names and titles (although Wendt (1899) urges this mode of address, Gal 3:1 , as one of two decisive points against the South Galatian theory). For we must not forget that two of the four Churches in South Galatia were Roman coloni , Antioch and Lystra, whilst the two others mentioned in Act 14 bore an emperor s name, Claudio-Iconium, Claudio-Derbe. That the title “Galatians” might be so applied to the people of Roman “Galatia” has been sufficiently illustrated by Zahn, Einleitung , i., p. 130, and Ramsay, Expositor , August, 1898, cf. Tac., Ann. , xiii., 35, xv., 6; Hist. , ii., 9; and it is very noteworthy that in Phi 4:15 St. Paul in addressing the inhabitants of a Roman colonia addresses them by a Latin and not a Greek form of their name, = Latin, Philippenses , so that in addressing the four Churches of South Galatia, so closely connected with Rome as we have seen, St. Paul would naturally address them by the one title common to them all as belonging to a Roman province, Galat , Galatians; Ramsay, Expositor , August, 1898; McGiffert, Apostolic Age , pp. 177 179.
St. Paul then uses the term Galatia as a Roman citizen would use it, while St. Luke employs the phraseology common in the gean land amongst his contemporaries; he does not speak of Galatia, by which term he would as a Greek mean North Galatia, but of the “Galatic territory” or of the region or regions with which he was concerned; see on this Expositor , August, 1898, pp. 126, 127, and Hastings’ B.D., “Galatia”. In Act 16:6 he writes of a missionary tour (see on , note, l. c. ) through the Phrygo-Galatic region; in Act 18:23 he speaks of a missionary tour through the Galatic region (Derbe and Lystra) and the Phrygian (Iconium and Antioch). It is, moreover, important to note that whether we take , Act 18:23 , as an adjective, being understood, or as a noun, the same sense prevails, for we have evidence from inscriptions of Antioch that Galatic Phrygia was often designated by the noun, “and St. Luke may be allowed to speak as the people of Antioch wrote,” Ramsay, Hastings’ B.D., ii., p. 90, 1899. See further the same writer’s reference to the testimony of Asterius, Bishop of Amasia in Pontus Galaticus, A.D. 400, in favour of the above view, who paraphrases Act 18:23 , , and places the journey through Lycaonia and Phrygia immediately before the visit to Asia, Act 19:1 ; see especially Ramsay, Studia Biblica , iv., p. 16 ff. and p. 90; Hastings’ B.D., u. s. , as against Zahn, Einleitung , i., p. 136.
But further: if the Phrygo-Galatic district thus lay on the road to Ephesus, it is difficult to see how St. Paul could be conceived of as going to a distance of some 300 miles out of his route to Galatia in the narrower ethnical sense of the word; and this is one of the many points which influences Mr. Turner to regard the South Galatia view as almost demonstrably true, Chron. of the N.T.; Hastings’ B.D., i., 422 (see also to the same effect, Renan, Saint Paul , p. 52; and Rendall, Acts , p. 275; Salmon, Introd. , p. 377). McGiffert (so too Renan, Hausrath) maintains that if the North Galatian theory is correct, and St. Paul is not addressing the Churches founded on his first missionary journey, but only those founded, as we must suppose, during a period of missionary labour in North Galatia, a period inserted without a hint from St. Luke in Act 16:6 , it seems incomprehensible why Barnabas should be mentioned in the Galatian Epistle. The Churches in North Galatia could scarcely have known anything about him, especially as ex hypothesi they had been evangelised after the rupture between Paul and Barnabas, Act 15:36 ff. If, however, the Churches of the Epistle = the Churches founded in Act 13:14 , then we can at once understand the mention of Barnabas. But Mr. Askwith has lately pointed out with much force ( Epistle to the Galatians , p. 77, 1899) that this argument must not be pressed too far. The introduction of Barnabas in the Galatian Epistle does not prove that he was known personally to the Galatians (although it may reasonably warrant the inference that he was known by name ) any more than the allusion to him, 1Co 9:6 , proves that he was personally known to the Corinthians, cf. also Lightfoot, Colossians , p. 28.
One more significant and weighty fact deserves mention. In St. Paul’s collection for the poor Saints (on the importance of which see Act 24:17 ) there is every reason to believe that all the Pauline Churches shared; in 1Co 16:1 appeal is made to the Churches of Galatia and Achaia, and the Churches of Macedonia and Asia subsequently contributed to the fund. If by Galatia we understand Galatia proper, and not the Roman province, then the four South Galatian Churches are not included in the list of subscribers, and they are not even asked to contribute. This appears inconceivable; whereas, if we look at the list of delegates, Act 20:4 , whilst Macedonia and Asia are represented, and Gaius and Timothy represent the Churches of South Galatia, no delegate is mentioned from any North Galatian community (see Rendall: “Pauline collection for the Saints,” Expositor , Nov., 1898, and “The Galatians of St. Paul,” Expositor , April, 1894; also Weizscker, Apostolic Age , i., 272, E.T., and McGiffert, Apostolic Age , p. 180, Askwith, Epistle to the Galatians , p. 88 ff. (1899)). For the literature of the question see Ramsay, “Galatia,” Hastings’ B.D., ii., p. 89, 1899; Zahn, Einleitung , i., pp. 129, 130; Wendt (1899), p. 276, and “Galatians, Epistle to the,” Marcus Dods, Hastings’ B.D., ii., 94. To the list given in the last reference may be added the names of Wendt, O. Holtzmann, Clemen.V. Weber (Wrsburg), Page, Rendall, McGiffert, in favour of the South Galatian view, and most recently Askwith, Epistle to the Galatians (1899); whilst to the other side may be added Volkmar, Schrer, Holsten, who has examined the whole subject closely in his Das Evangelium des Paulus , p. 35 ff. (chiefly in reply to Hausrath’s strong support of the opposing view), Zckler, Jlicher, Hilgenfeld, Zeitschrift fr wissenschaft. Theol. , p. 186 ff. and p. 353, 1896, Schmiedel, and amongst English writers, Findlay, Epistles of St. Paul , p. 288 ff., and very fully Dr. Chase, Expositor , 1893, 1894.
We can only make a passing allusion to the date or possible date of the Galatian Epistle. Ramsay, St. Paul , p. 189 ff., places it at the close of the Apostle’s second missionary journey during his stay at Antioch, Act 18:22 (A.D. 55), whilst McGiffert also places it at Antioch, but before the Apostle started on this same journey, not at its close, Apostolic Age , p. 226. Rendall, Expositor , April, 1894, has assigned it an earlier date, 51, 52, and places it amongst the earliest of St. Paul’s Epistles, and more recently Zahn has dated it almost equally early in the beginning of 53, and upon somewhat similar grounds, Einleitung , i., p. 139 (the three oldest Epistles of St. Paul according to him being the group of Galatians, 1 Thessalonians, 2 Thessalonians, all written in the same year). But on the other hand, Lightfoot, Galatians , p. 43 ff., and Salmon, Introd. , p. 376, not only place the Epistle later than any of the dates suggested above, but assign it a place between 2 Corinthians and Romans, arguing from the similarity of subject and style between the three Epistles. Most of the continental critics would place it in the same group, but as the earliest of the four great Epistles written in the earlier period of the Apostle’s long residence at Ephesus, Act 19:1 .
Lightfoot places it apparently on the journey between Macedonia and Achaia, Act 20:2 , Act 20:2 Corinthians having been previously written during the Apostle’s residence in Macedonia (so Zahn), Romans being dated a little later whilst St. Paul stayed in Corinth, Act 20:2-3 ( Galatians , pp. 39, 55). Dr. Clemen has since defended at great length his view, first put forward in Chronol. der Paul. Briefe , p. 199 ff., that Romans preceded Galatians, in Studien und Kritiken , 1897, 2, pp. 219 270; but see as against Clemen, Zahn, Einleitung , i., p. 142; Zckler, Die Briefe an die Thess. und Galater , p. 71; Sanday and Headlam, Romans , p. xxxviii. Mr. Askwith has recently discussed the points at issue between Ramsay and Lightfoot as to the date of Galatians, and in accepting the latter’s position as his own, he has shown that this is not incompatible with a firm recognition of the South Galatian theory, Epistle to the Galatians , p. 98 ff. Harnack, Chronol. , p. 239, declines to commit himself to any definite date for Galatians, and perhaps this conclusion is not surprising in relation to an Epistle of which it may be truly said that it has been placed by different critics in the beginning, in the close, and in every intermediate stage of St. Paul’s epistolary activity, cf. Dr. Marcus Dods, “Galatians,” Hastings’ B.D.
Fuente: The Expositors Greek Testament by Robertson
mightily. Greek. eutonos. Only here and Luk 23:10. A medical word.
convinced = confuted. Greek. diakatelenchomai. Only here.
publickly. Greek. demosia. See note on Act 5:18.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] , argued down, as we say,-proved it in their teeth: and then the gives the sense of continuity,-that this was not done once or twice, but continuously.
Fuente: The Greek Testament
Act 18:28. ) The article is emphatic in the predicate: for the subject is sufficiently determined by the proper name itself; that Jesus is the Christ.
Fuente: Gnomon of the New Testament
that Jesus
Apollos’ ministry seems to have gone no further; Jesus was the long expected Messiah. Of Paul’s doctrine of justification through the blood, and sanctification through the Spirit, he seems at that time to have known nothing. See Act 19:3-6.
Fuente: Scofield Reference Bible Notes
convinced: Act 18:5, Act 18:25, Act 9:22, Act 17:3, Act 26:22, Act 26:23, Luk 24:27, Luk 24:44, 1Co 15:3, 1Co 15:4, Heb 7:1 – Heb 10:39
showing: Joh 5:39
was Christ: or, is the Christ, Act 18:5
Reciprocal: Act 8:35 – began Act 18:24 – mighty Act 28:23 – he expounded Tit 1:9 – to convince
Fuente: The Treasury of Scripture Knowledge
CONVINCED FROM THE SCRIPTURES
For he mightily convinced the Jews, and that publicly, shewing by the Scriptures that Jesus was Christ.
Act 18:28
He convinced. But what was the process which he took to convince? You find it in the following chapter, as Paul used itDisputing and persuading. Disputing in the Greek shows exactly what is meantit is reasoningreasoning and persuading. First there was the explanation of the passage, then there was the exhortation to adopt it. First his address was to the human intellect, and then the address was to the human heart. This was the reasoning he adopted, and which St. Paul adopted too.
I. Reason is not ignored by Christianity; reason is honoured by the Christian faith. Your sceptic and your rationalist and your atheist, when they talk of reason, say that we ignore it, misjudge us. We ignore reason as the foundation. We say it is not the foundation. Just as Bacon did in the principles of philosophy. Before Bacons day reason was supposed to be the foundation of philosophy, but he showed that the foundation was really the laws of nature, the discoveries of natural science, and reason was the builder and operator upon those discoveries. And so precisely in Christian ethics; reason is not the foundation, because I am a fallen man.
II. Truth is the foundation, and the glorious facts of the redemption revealed by Jesus Christ, and reason builds upon these the superstructure of Christian faith. Thus it is, you see, St. Paul and Apollos convinced. Well, there is need to convince now. Never was a time since the Ascension of Christ that Jesus was more passionately adored than at the present moment; but there never was a time when he had to bear the glare of hatred and defiance of man more than he has at the present moment; and between these two poles of contemplative thought, brought to bear upon the person of the Master, there are varied shades of thought and feeling, and these shades in some cases detract from the fullness of the trust in the work He did. And thus you find there is need to go forth to-day, to convince and show out of the Scriptures that Jesus is the Christ.
III. There is reason for all things when you come to reason out of the Scriptures. When you and I travel farther on than Apollos travelled, and come to Jesus Himself, we see Him and His marvellous life, and see, moreover, the wonderful miracles He wrought; we see Cana of Galilee, how the water blushed to see its Maker and turned into wine, and when you come to think of Holy Writ, those beautiful Scriptures out of which he pled, I ask you, what is the Bible? Can you tell me it is nothing but human wisdom that was transfigured, that the water of human thought was transfigured by Divine inspiration until the human mind of the writer gave forth the beautiful language of Divine inspiration? And then you come to the miracle of the twelve baskets. Here you have the rays of His divinity poured forth. You see the man, but there shines out from time to time those marvellous miracles of His, and those miracles were the manifestations of divinity, for the fullness of the Godhead was in Him. No wonder that Apollos convinced them. No wonder the mind of man, oscillating between doubt and difficulty, became convinced and settled, because he was pleading with those who believed that the Old Testament Scriptures were given of the inspiration of God, and were profitable for doctrine, correction, reproof, and instruction in righteousness.
Rev. Dr. Concannon.
Illustration
Apollos was instructed in the way of the Lord. That of which the early teaching of John in the baptism of repentance was the opening up, the teaching which he received when he was brought to the house of Aquila and Priscilla perfected, as he was taught in the way of the Lord, and the great dawn of the morning of Christianity that shone on his soul ripened into the splendour of the meridian light of the full Gospel. It was precisely the same thing with the celebrated Erskine, of Scotland, He knew what I call a confused gospel. There are some men whose minds are not clear, and if you do not know a thing clearly, you cannot convey it clearly. But it happened that on a Sunday morning that his study window was open, and his brother Ralph Erskine, a distinguished Christian, was talking to the wife of Mr. Erskine, both of them enlightened, and as he listened he found they possessed a secret he did not, and the consequence was that he came as Apollos did to Priscilla and Aquila, and he communed with them and the Spirit blessed it; and he came to know what I hope you know, the fullness of the blessing of the Gospel of Christ.
Fuente: Church Pulpit Commentary
8
Act 18:28. Apollos approached the Jews with the same kind of arguments that Paul had used, namely, showing them that their own scriptures (the Old Testament) predicted the coming of Jesus as the Christ or the Anointed One.
Fuente: Combined Bible Commentary
Act 18:28. For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ. His special training in the Alexandrian school of Philo, coupled with his great knowledge of the Old Testament Scriptures, eminently fitted the eloquent convert for the peculiar controversy which the Jewish frequenters of the synagogue delighted in. Apollos, we read, was singularly successful in convincing the Jews of Corinth,the very men perhaps who dragged Paul to the judgment seat of Gallio,that Jesus was the Christ. It was perhaps the knowledge of that bitter hostile spirit to Jesus of Nazareth on the part of his countrymen at Corinth which led Apollos, conscious of his powers in such controversies, to desire this Corinthian mission. The expression publicly points especially to his work in public disputations in the synagogue and elsewhere.
Fuente: A Popular Commentary on the New Testament
See notes on verse 27
Fuente: McGarvey and Pendleton Commentaries (New Testament)
28. For he powerfully argued down the Jews, showing conclusively by the Scriptures that Jesus is the Christ. Apollos, before his sanctification, eclipsed all by his native eloquence, electrified by his warm heart, filled with regenerating grace. Since he is sanctified, the burning pathos and Pentecostal Niagara of this mighty and abiding fiery baptism, added to his native eloquence, literally transforms the man into a cyclone of fire, bearing down everything in its wake, thus becoming a sun-burst on the gospel churches of Europe and Asia.