Exegetical and Hermeneutical Commentary of Acts 18:27
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
27. And when he was minded to pass over into Achaia ] The original expresses more than an inclination on his part; he wished to go. We find from Act 19:1 that the centre of his labours there was Corinth. Being acquainted with the philosophy and learning of Greece he was well fitted to be a preacher to the Greeks as well as to the Jews, and he may have felt that Corinth was the place where he could do most good. We are not told of any Apostolic commission to Apollos, but we know from 1Co 1:12, &c. that he came to be regarded by some Corinthians as the equal of St Paul, and that there arose some strong party feeling in that Church, which is rebuked in St Paul’s letter to them. We cannot suppose that this was brought about by Apollos, for St Paul speaks of him as watering what he himself had planted, and it may be that the knowledge of the existence of such a spirit accounts for the unwillingness of Apollos to come back to Corinth (1Co 16:12) which we read of somewhat later.
the brethren wrote, exhorting the disciples to receive him ] Here the A. V. makes the disciples in Achaia the object of the exhortation. The construction in the original is not quite clear, but the order of the words seems in favour of the Revised rendering, “the brethren encouraged him and wrote to the disciples, &c.” though the pronoun “him” is not expressed in the Greek. Here we find the first instance of letters of commendation sent from one Church to another. “The brethren” at Ephesus must have been a small number, but Aquila and Priscilla would be well known to the Christians in Corinth.
who, when he was come, helped them much which had believed through grace ] So far as the Greek is concerned the last two words may be connected either with “helped” or “believed.” But as the history is occupied with the work of Apollos, it seems more natural to explain the “grace” spoken of, as the gift which was already in Apollos, and which the more full instruction that he had just received had tended to increase. He had formerly been but partially enlightened. Now that he knows the truth in Christ, his former ability becomes more helpful still. His work seems rightly estimated by St Paul, “he watered” what the Apostle had “planted” (1Co 3:6).
Fuente: The Cambridge Bible for Schools and Colleges
Into Achaia – See the notes on Act 18:12.
The brethren wrote – The brethren at Ephesus. Why he was disposed to go into Achaia the historian does not inform us. But he had heard of the success of Paul there; of the church which he had established; of the opposition of the Jews; and it was doubtless with a desire to establish that church, and with a wish to convince his unbelieving countrymen that their views of the Messiah were erroneous, and that Jesus of Nazareth corresponded with the predictions of the prophets, that he went there. Many of the Greeks at Corinth were greatly captivated with his winning eloquence 1Co 1:12; 1Co 3:4-5, and his going there was the occasion of some unhappy divisions that sprung up in the church. But in all this he retained the confidence and love of Paul, 1Co 1:3. It was thus shown that Paul was superior to envy, and that great success by one minister need not excite the envy, or alienate the confidence and good will of another.
Helped them much – Strengthened them, and aided them in their controversies with the unbelieving Jews.
Which had believed through grace – The words through grace may either refer to Apollos, or to the Christians who had believed. If to him, it means that he was enabled by grace to strengthen the brethren there; if to them, it means that they had been led to believe by the grace or favor of God. Either interpretation makes good sense. Our translation has adopted what is most natural and obvious.
Fuente: Albert Barnes’ Notes on the Bible
Act 18:27-28
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him.
The duty of the Church at home to the work and the workers abroad
1. We should give our Christian brother Godspeed on his work for God.
2. We can sometimes help the cause of foreign missions without leaving our own homes.
3. We cannot, however, be Christians at all, without being in some sense foreign missionaries.
4. We should match the self-surrender of the brother who gives up his home and land to carry on the work abroad, by self-denial for his support.
5. We should give to the faithful brother who is going forth in Christs name, that most comforting of all assurances–that the prayers of Christs Church are with him.
6. We should help Apollos and Apollos should help us, and our helping of one another should be to the end that the Masters kingdom may be widened and upbuilded.
7. We may be sure that time and money used in teaching Apollos the truth are well employed, for Apollos will in turn become a powerful teacher of the truth. (S. S. Times.)
The Churches and removing members
One of the gravest of modern ecclesiastical problems relates to the removal of members. There is a constant drain on our Churches through business exigencies, family arrangements, the habit of removing from town into the country, etc. In some neighbourhoods in the course of a few years the personnel of the congregation is entirely changed. What becomes of those who thus remove? It is notorious that a vast number drop out of Church life altogether. This like other problems arises from our departure from apostolic precedent. Members leave without reporting themselves either to the Church they are leaving, or to the Church to which they are removing; they are allowed to leave without commendation, or are allowed to come without welcome; and failing to adjust themselves to their new environment they simply fall out of the Churchs ranks and so are lost. But even at this early date an arrangement was made which effectually checked this evil. A member of a particular Church was made to feel that he was a member of the Church of Christ everywhere. And so the brethren at Ephesus commended by letter Apollos to the disciples at Corinth, who, when he arrived in his new sphere in the most natural manner imaginable, took up the threads of his old life and continued his old work. Note then–
I. That the Church from which a member is removing should commend him to the Church to which he removes.
1. This authenticates the member and is an effectual safeguard against imposture. In the absence of such a commendation the caution which is mistaken for coldness is only natural, for many a Church has suffered from receiving non-authenticated strangers.
2. This secures for the member a welcome and a home. There can be no hesitation in receiving one who has earned a good report amongst those who have known him for years.
3. This shows a brotherly interest in the prosperity of other Churches. Brother So-and-so has been of use to us as a Sunday school teacher, or a church officer–make use of him; he will do you good, as he has done us good.
II. The Church to which a member removes should receive him, if he brings his credentials–
1. Without suspicion. He has been already approved by a sister Church, and should not have to undergo another period of probation.
2. With hearty brotherly affection. Parting with old associates if often most distressing; let him feel that he has only changed one group of brethren for another.
3. To full Church rights and privileges. Let him take as nearly as possible the position he occupied amongst his old friends. This was what the Corinthians did in the case of Apollos.
III. A member on removing should ask for his credentials and at once present them and contribute his share of Church life and usefulness.
1. He should put a proper value on his membership by securing its continuity himself. How is the Church to know he is removing and where he is removing to without information? Surely it is not infra dig. to give this information, and to secure at least a friendly recommendation!
2. He should not wait to be looked up in his new sphere, and because screened from observation in some back seat, or lost in the crowd of retiring worshippers, complain that he is neglected.
3. He should take as deep an interest in the work of his new sphere as in the work of the old. This is what Apollos did. Conclusion: This rule should not be sectarian. When a member of one branch of Christs Church removes to a place represented only by another branch, let him be duly accredited and received as belonging to the common Christian community; and let him not withhold his full fellowship, least of all create a schism ill favour of his own denomination because of some difference in creed or polity. (J. W. Burn.)
Who when he was come, helped them much which had believed through grace.
Spiritual succorer derived from appointed means
1. The God of nature is the God of grace. In the world of nature, God not only brings creatures into life, but provides for their support. So in the world of grace. Christians are new creatures; but they require attention and supplies. And He who giveth to the beast his food, and to the young ravens which cry, will not overlook the wants of His own children.
2. In harmony with this reflection are the words of the text, Apollos was an eloquent man, etc. Here we remark that talent and knowledge are distinguishable; and that the heart may be right with God, while the judgment in Divine things is defective. It is well, however, to see a man using the light he has, and to him that hath shall be given, and he shall have more abundantly. This was the case here (Act 18:26).
3. This honours both parties.
(1) It commends Aquila and Priscilla. Though they found Apollos, in Christian knowledge, inferior to themselves, yet they did not disparage him, saying, He may do for others; but such a young, raw preacher is not deep enough for us:–so many a gifted brother and sister in our day would have said–but they encouraged him, and communicated to him of their own experience. But observe–They did it with a delicate regard to his feelings alone in their own house.
(2) And it looks well in Apollos, that he so willingly received their instruction. He was a young preacher exceedingly cried up and followed–and it was not an apostle that undertook to teach him; nor even a brother minister; but two of his hearers, and mechanics too–but he listens to them with pleasure and gratitude.
4. Apollos was willing to go where there was least help, and most probability of usefulness. But no preacher ought to be countenanced till he is accredited. When, therefore, Apollos was disposed to pass into Achaia, he travelled with letters of recommendation; and when he was come, he helped them much which had believed through grace. Whence we observe that–
I. Christians and believers. To believe is to have a persuasion of the truth of a thing submitted to our attention. It is obvious, however, that the credence which characterises the subjects of Divine grace does not rest in the judgment without producing a correspondent state of the heart: for with the heart man believeth unto righteousness. Faith worketh by love. James shows the inutility of that faith which admits the truth into the understanding, while the possessor is not sanctified by it. If a man believe anything, it is his own mortality; and yet the conviction is completely counteracted by his passions and sins, and he lives as if he were to live here always. Ungodly characters may, therefore, give credit to the Scriptures, and to the most interesting doctrines of the gospel, and yet hold the truth in unrighteousness. The hazard of deception arises from the resemblance there often is between a counterfeit and a genuine faith; and the tendency there is in men to be satisfied with the assent of the mind, which costs nothing, without obeying from the heart the form of doctrine which is delivered us. But such is the disposition of everyone that believes to the saving of the soul.
II. That they who believe, believe through grace. From this source comes–
1. The very object of faith as a revelation. This principally consists in the record, that God hath given to us eternal life, and that this life is in His Son.
2. The existence of faith as a production. This may be inferred from our moral inability. Who can bring a clean thing out of an unclean? Not one. But we are not left to infer the fact: we have the most express ascriptions of it to a Divine influence. Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but My Father which is in heaven. And so far was this from being peculiar to him, that it is said of the Ephesians, By grace are ye saved, through faith: and that not of yourselves, it is the gift of God.
3. The exercise of faith as a principle. This faith must be exerted in every condition. But as there is nothing of so much importance, there is nothing so much opposed. And how is it to be maintained? I have prayed for thee, that thy faith fail not. Lord, increase our faith. Thus the continuance and the progress of the principle depend upon the same grace which produced it; and He who is the Author, is also the Finisher of our faith.
III. They need help. This they all feel. Paul himself, after all his proficiency, was not ashamed to say, I have not yet attained, neither am I already perfect. The Christian feels a deficiency which requires help.
1. In his knowledge.
2. In his sanctification. His graces are imperfect. Something is wanting–and, oh! how much–to his patience, his love, his hope, his faith.
3. In his comfort.
IV. But assistance is afforded by the ministry of the gospel. Who, when he was come, helped them much which had believed through grace. It is necessary, however, to observe that he did this only through the blessing of God attending his labours. Who then is Paul, and who is Apollos, etc.? (1Co 3:5). Apollos helped the believers–
1. By his prayers. This was done by his praying with them and for them, not only in public, but in private. The effectual fervent prayer of a righteous man availeth much.
2. By preaching. Preaching is an ordinance peculiar to the gospel. Every religion of old had its rites; and its votaries were accustomed to assemble together at stated times and on various occasions, in their temples and at their altars: but they never came to receive instruction. What instruction had their leaders to communicate? But when your ministers meet you, they have everything that is interesting to announce.
3. By example. Example is deservedly said to be more influential than precept. The physician is not likely to gain the confidence of the patient when he prescribes for a disease under which he labours himself.
Conclusion:
1. Dost thou believe on the Son of God?
2. If faith comes from the grace of God, they are mistaken who place it in the virtue of man. By the grace of God, I am what I am. Let the same truth which excludes boasting prevent despair.
3. Do not despise the day of small things. Despise it not–
(1) In others. Observe and cherish every serious conviction, and resemble Him who does not break a bruised reed, or quench the smoking flax.
(2) In yourselves. The life of God is progressive, and the commencement is often no more to the completion than the mustard seed to the mustard tree.
4. Pity those who are destitute of your religious advantages.
5. Be grateful for the privileges you enjoy, and be concerned properly to improve them. (W. Jay.)
For he mightily convinced the Jews.–
Mighty preaching
What Apollos was at Ephesus (verse 24) he was at Corinth. Change of sphere sometimes takes all the might out of a preacher. But this is not always his fault. The preacher who, supported by the prayers, cooperation, and enthusiasm of a warm-hearted Church, wins many souls to Christ, is not to be blamed if his ministry amongst an apathetic people is comparatively barren of results. Mighty preaching is–
I. Convincing preaching.
1. Some preaching is–
(1) Merely interesting. It deals with topics which fall in with the popular mood and agree with the popular tastes. It has taking titles, is eloquent in its language, is full of illustrations, and is well garnished with poetical quotations. This often lacks power because it fails to grip.
(2) Philosophical. It deals with mental, theological, and moral problems. It appeals to the cultured intellect and taxes thought to the utmost. This too often lacks power, because only a few can appreciate it.
(3) Comforting. This deals with the afflictions of the body or the soul, and applies the soothing and healing balm of the promises of God; but often it is enervating, and has on many the effect which medicine has on a healthy body.
2. All these kinds of preaching are important and necessary in their place: but even these are powerless unless they produce conviction; and wisely handled subjects of passing interest, grave mental and moral problems, and the woes of humanity may be made instruments of power. The mighty preaching of Apollos produced conviction–
(1) Of sin.
(2) Of the need of a Saviour.
(3) Of the suitableness of Christ for His saving work. And no preaching is mighty which fails here.
3. For this convincing preaching the Holy Spirit is essential (Joh 16:7-11).
II. The means of producing this conviction are the Scriptures.
1. Some endeavour to produce conviction by abstract reasoning. And nothing is more incontestible than that the fact of sin and the power and claims of Christ as Saviour can be proved on intellectual lines. But logic is too cold to be powerful, and those who are capable of following closely subtle lines of argument are very few.
2. Some depend on authority, and the result is either stubborn antagonism or the manufacture of worthless devotees. Rarely has conviction been produced by the mere ipse dixit of a preacher or a Church.
3. The mighty preacher deals with the Scriptures and shows from them that Christ is–
(1) A Divinely authorised Saviour.
(2) An all-sufficient Saviour.
(3) Just such a Saviour as can meet, by His Divine power, His human sympathies, His atoning sacrifice, the sinners needs.
III. Mighty preaching is the great means of helping the Church. Apollos helped them much, for he mightily convinced, etc. Of course he helped those whom he convinced–by being the means of their conversion; and doubtless he, like others, helped the Church by counsel, government, encouragement, etc. Still the main help that the Church wanted then and what it wants now is that referred to in the text. This–
1. Strengthens the Church numerically. Those who are convinced that Jesus is Christ, join the Church and thus add to its numerical strength. The law of growth operates here as elsewhere. Vigour is manifested by growth.
2. Encourages its hopes. A stationary or declining Church is a desponding Church; and despondency is paralysis. On the contrary a hopeful Church is a progressive Church, and nothing stimulates hope like success. (J. W. Burn.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. When he was disposed to pass into Achaia] There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, c. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae.
Which had believed through grace.] These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed and it was through grace that Apollo was enabled to help them much.
The words , through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, 1Co 3:6: Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To pass into Achaia; to Corinth, which was in Achaia.
The brethren wrote; who were at Ephesus.
Helped them much which had believed through grace; Apollos helped them much by his eloquence, zeal, and constancy, which all are the gifts of God; but, especially, that they believed was through grace; for faith is the gift of God, Eph 2:8, and it was given unto them to believe, Phi 1:29.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27, 28. And when he wasdisposed“minded,” “resolved.”
to pass into Achaiaofwhich Corinth, on the opposite coast (see on Ac18:1), was the capital; there to proclaim that Gospel which henow more fully comprehended.
the brethrenWe had notbefore heard of such gathered at Ephesus. But the desire of the Jewsto whom Paul preached to retain him among them for some time (Ac18:20), and his promise to return to them (Ac18:21), seem to indicate some drawing towards the Gospel, which,no doubt, the zealous private labors of Priscilla and Aquila wouldripen into discipleship.
wrote, exhorting thedisciples to receive hima beautiful specimen of “lettersof recommendation” (as Act 15:23;Act 15:25-27, and see 2Co3:1); by which, as well as by interchange of deputations, &c.,the early churches maintained active Christian fellowship with eachother.
when he was come, helped themmuchwas a great acquisition to the Achaian brethren.
which believed throughgraceone of those incidental expressions which show thatfaith’s being a production of God’s grace in the heart was socurrent and recognized a truth that it was taken for granted, as anecessary consequence of the general system of grace, rather thanexpressly insisted on. (It is against the natural order of the wordsto read them, as BENGEL,MEYER, and others, do,”helped through grace those who believed”).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when he was disposed to pass into Achaia, c. The chief city of which was Corinth, and whither Apollos went, as appears from
Ac 19:1. What disposed him to go thither, after he had received a greater degree of light and knowledge, was no doubt that he might communicate it, to the good of others, to which he was moved by the Holy Ghost, who had work for him to do there: according to Beza’s most ancient copy, there were Corinthians sojourning in Ephesus, who when they had heard him (Apollos), besought him that he would go with them into their country to which he agreeing, the Ephesians wrote to the disciples at Corinth to receive him, as follows:
the brethren wrote, exhorting the disciples to receive him; that is, the brethren at Ephesus, among whom Aquila was a principal one, wrote letters of recommendation to the brethren of the churches in Achaia, particularly at Corinth, not only that they would receive him into their houses, and hospitably entertain him as a Christian man, but admit him, and behave towards him as a preacher of the Gospel:
who when he was come; into Achaia, and to Corinth:
helped them much which had believed through grace; the phrase “through grace”, is omitted in the Vulgate Latin version, but is in all the Greek copies, and may be connected either with the word “helped”; as the Syriac version, “he helped through grace”; and then the sense is, that Apollos, through the gifts of grace bestowed on him, or by the assistance of the grace of God, or both, greatly helped and contributed much to the advantage of the believers in those parts; as to the encouragement of their faith, and the increase of the joy of it; for the quickening, and comforting, and establishing them in the truths and doctrines of the Gospel, by his affectionate, fervent, and nervous way of preaching: or it may be connected with the word “believed”, as it is in the Arabic version and in ours; and the meaning is, that he greatly assisted such who were already believers; and who became so, not of themselves, but through the grace of God; for faith is not of nature, nor the produce of man’s free will, but is the gift of God’s grace; it is a fruit of electing grace, an instance of distinguishing grace, it is owing to efficacious grace, and comes along with effectual calling grace, through the word preached, the means of grace; and is supported and maintained by the grace of God; the Ethiopic version renders it, “he preached much to them, who believed in the grace of God”; that is, in the Gospel, the doctrine of the grace of God, which they had received and professed; or in the love and favour of God, they were rooted and grounded in, and persuaded of.
Fuente: John Gill’s Exposition of the Entire Bible
Encouraged him (). First aorist middle participle of , old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted ( , genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote () a letter of introduction to the disciples in Corinth to receive him ( ), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Co 3:1) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus.
Helped them much ( ). Second aorist middle indicative of used in 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help.
Through grace ( ). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1Cor 3:10; 1Cor 15:10; 2Cor 1:12). Both are true as the references show.
Fuente: Robertson’s Word Pictures in the New Testament
Exhorting [] . Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case we must render as A. V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement, as he was disposed to go.
Helped [] . The radical sense of the word is to throw together : hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luk 2:19; Luk 14:31; and compare Act 4:15; Act 27:18; Act 28:27; Act 20:14. Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged by Meyer, that “the design of the text is to characterize Apollos and his work, and not those who believed.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And when he was disposed to pass into Achaia,” (boulomenou de autou dielthein eis ten Achaian) “Then when he intended (purposed in mind) to go through Achaia or Greece,” of which province Corinth, which he proposed to visit, was the capitol. It was the place where Aquila and Priscilla had first met Paul and taken him into their home and trade, Act 18:1-3;
2) “The brethren wrote, exhorting,” (prostrepsamenoi hoi adelphoi egrapsan) “When the Ephesian brethren had been encouraged (revived by Apollos) the church brethren wrote,” a letter of introduction and commendation of Apollos to the church brethren in Corinth.
3) “The disciples to receive him:” (tois mathetais apodeksasthai auton) “To the disciples (church brethren in Achaia or Greece) to welcome him,” to receive Apollos, to show him a welcome of fellowship.
4) “Who, when he was come,” (hos paragenomenos) “Who when he arrived,” in Greece, in Corinth and perhaps Cenchrea as well. Corinth was on the Ionian Sea on the west side of the Isthmus (extended island), and Cenchrea was some ten miles on the east side of the Isthmus on the Aegean Sea, Act 18:18.
5) “Helped them much,” (sunebaleto polu tois) “Contributed much to those in Achaia,” this particular province of Greece, some 45 miles south of Athens.
6) “Which had believed through grace: (pepisteukosin dia tes charitos) “To those who had believed through the media of grace,” Joh 1:16-17; Eph 2:8-9; Tit 2:11; Tit 3:5.
Fuente: Garner-Howes Baptist Commentary
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27. When he was determined. Luke doth not express for what cause Apollos would go to Achaia. Notwithstanding, we gather out of the text [context] that he was not allured with any private commodity, but because more plentiful fruit in spreading abroad the gospel did show itself there; because the brethren did more encourage him with their exhortation, and did spur him when he did already run. Which they would not have done, unless it had been for the common profit of the Church. For it had been an absurd thing to entreat a man to depart to another place, whose faithful industry they already used, and did know that they should have need of him afterward, unless there had been some better recompense offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not only that they should provide lodging for the man, but also that they should suffer him to teach. This is holy commendation indeed, when we study to extol every good man with our testimony and consent, [suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man for the edifying of the Church, lie buried. −
When he came. The brethren foresaw this, who had already had experience thereof, when they exhorted him to address himself to that journey which he had already in mind conceived. And whereas it is said that he helped the faithful much, we may take it two ways; either that he helped those who were not so well furnished, and that he did support them to beat down the pride of their enemies; for every man was not able to have weapon in readiness, to undertake a hard combat against old − (351) enemies, who would never have yielded, unless they had been enforced; or that he aided them, lest their faith should fail, being shaken with the gainsaying of the enemies, which thing doth oftentimes befall the weak. I take it that they were helped both ways; that having a skillful and practiced captain, they got − (352) the victory in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wavering. Furthermore, Luke seemeth to note that the brethren were helped with this stoutness and constancy, when as he saith that he disputed publicly with the Jews. For this was a sign of zeal and boldness not to fly the light. Whereas, in the end of the sentence, these words are used, through grace; it doth either agree with the word going before, they believed; or else it must be referred unto the help wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof shall be this, that the faithful were illuminate by the grace of God, that they might believe; as if he had said, The brethren, who were already called by the benefit of God unto faith, were furthered. Yet the other text seemeth to agree better, that Apollos, in imparting that grace which he had received with the brethren, did help them. So that, through grace, shall import as much as according to the measure of the grace received. −
(351) −
“
Veteranos,” veteran.
(352) −
“
Superiores essent,” might be victorious.
Fuente: Calvin’s Complete Commentary
(27) And when he was disposed to pass into Achaia.In the absence of the name of any city in the province, Corinth naturally suggests itself as the place to which he went. Act. 19:1, and the mention of Apollos in 1Co. 1:12, turns this into a certainty. He felt, we may believe, that his training in the philosophical thought of Alexandria qualified him to carry on there the work which St. Paul had begun both there and at Athens. One who had written, or even read, the noble utterances of Wisdom 1, 2, was well qualified to carry an aggressive warfare into the camp of the Epicureans, while thoughts like those of Wisdom 7, 8, especially Wis. 8:7, with its recognition of the four cardinal virtues of Greek ethics, temperance and prudence, justice and fortitude, would attract the sympathy of the nobler followers of Zeno.
The brethren wrote, exhorting the disciples to receive him.This is the first instance of what were afterwards known technically as letters of commendation (see Note on 2Co. 3:1), written by one church to another in favour of the bearer. The fact that they were given by the Christian community at Ephesus shows now favourable an impression Apollos had made there. It is probable that St. Paul alludes indirectly to these letters in the passage just referred to. The partisans of Apollos had referred to them as one of the points in which he excelled St. Paul. He had come with letters of commendation. He had received them when he left Corinth. The Apostle answers the disparaging taunt in the language of a noble indignation. He needed no such epistle. The church which he had planted was itself an epistle, known and read of all men (2Co. 3:3).
Helped them much which had believed through grace.The two last words admit, in the Greek as in the English, of being taken either with helped or believed. The former construction seems preferable. It was through the grace of God, co-operating with the gift of wisdom, that Apollos was able to lead men to a higher stage of thought. It will be noted that this exactly corresponds with the account which St. Paul gives of his relation to the teacher whom some set up against him as a rival: I have planted; Apollos watered, I have laid the foundation and another buildeth thereon (1Co. 3:6; 1Co. 3:10).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Disposed Achaia The narrative of his teachers seems to have inspired his fervent spirit to visit the scenes where they had heard Paul preach Jesus, and witnessed his founding a holy Church. Helped
through grace Those who at first had believed through grace, were now helped by human aid to persevere in faith.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Ministry of Apollos in Achaia (18:27-28).
‘And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him, and when he was come, he helped them much who had believed through grace, for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.’
Moving on to Achaia Apollos continued his ministry, but now with the full facts burning in his heart. Now he was indeed fervent in the Spirit. The ‘brethren’ in Ephesus, (‘the brethren’ suggests that there was already a small church there, possibly founded by Priscilla and Aquila during there stay there), encouraged him in his endeavour, and sent letters with him recommending him to the churches of Achaia. Such letters of commendation were to be a regular feature of the early church in order to identify true men of God, and avoid the danger of false and lying prophets. On arrival there he was a great help to the believers, ‘those who had believed through grace’, for he powerfully and publicly demonstrated to the Jews from the Scriptures, that the Messiah was Jesus.
‘Those who had believed through grace.’ Compare especially Act 15:11. See also Act 4:33, Act 11:23; Act 13:43; Act 14:3; Act 14:26; Act 15:40; Act 20:32. This refers to those who were trusting in the ‘unmerited love and compassion’ (grace) of God for salvation through the cross and resurrection of Christ (Act 15:11), as contained in the word of His ‘grace’ (Act 14:3). ‘Grace’ is the unmerited love and compassion of God which was revealed clearly in the lives of the converts at Pentecost and after (Act 4:33) and in Syrian Antioch when Barnabas visited them (Act 11:23). Thus the disciples in Pisidian Antioch were ‘encouraged to continue in the grace of God’, that is, in trusting in God’s unmerited love and favour for their salvation. In Act 14:26 and Act 15:40 it refers to God’s gracious and effective assistance in the ministry.
Up to this point we are only told that he preached in Achaia, but eventually, as we would expect, Apollo ministered in Corinth (Act 19:1). How soon it was after his arrival in Achaia we are not told. Possibly almost immediately. He would later return to Ephesus (1Co 16:12).
Fuente: Commentary Series on the Bible by Peter Pett
Act 18:27. Whohelped, &c. The best comment on the words is what we are told elsewhere, 1Co 3:6. Paul planted, and Apollos watered; but God gave the increase. It is indeed true, both that the Corinthians had believed through grace, and that through grace Apollos helped them. The latter strongly implies the former, and the original words may possibly speak either. It appears from many passages in St. Paul’s Epistles to the Corinthians, that several of the Christians there, charmed with the eloquence of Apollos, were ready to set him up as the head of a party, and to make invidious and foolish comparisons between him and the apostle who had been their father in Christ; and who, though he might have less volubility of speech, was, on the most important accounts, far superior to this eloquent and zealous teacher. See 1Co 1:12; 1Co 3:4 to 1Co 8:13; 1Co 8:13; 1Co 4:6. Yet this occasioned no breach between Paul and Apollos; the latter of whom plainly appears to have come to Ephesus when St. Paul returned thither, and to have declined going to Corinth again, even when St. Paul would have persuaded him to it; probably to avoid any the remotest appearance of desiring to countenance any party which might have been formed in his own favour. See 1Co 16:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 18:27 . . ] probably occasioned by what he had heard from Aquila and Priscilla concerning the working of Paul at Corinth.
. . . . . .] The Christians already at Ephesus (doubtless but few at first, Act 18:19 f.) wrote exhorting (issued a letter of exhortation) to the disciples (the Christians of Achaia) to receive him hospitably as a teacher of the gospel. So Luther, Castalio, and others, also de Wette and Ewald. The contents of their letter constituted a , Plat. Clit. p. 410 D. But many others, as Erasmus, Beza, Grotius, Bengel, following Chrysostom ( . ), refer . to Apollos [92] as its object, not to the (“sua exhortatione ipsum magis incitaverunt fratres et currenti addiderunt calcar,” Calvin); according to which we should necessarily expect either a defining with . , or previously .
] he contributed much ( contulit , Vulg.; profuit , Cod. It.), helped much , Den. 558. 13; Plat. Legg. x. p. 905 C; Polyb. i. 2. 8, ii. 13. 1; Philo, migr. Abr. p. 422 D. This meaning, not disseruit (Act 17:18 ), is required by the following .
] Bengel appropriately remarks: “ rigavit Apollos, non plantavit .” Comp. 1Co 3:6 .
] is not to be connected with . (Hammond, de Wette, Hackett, and others), but with . ; for the design of the text is to characterize Apollos and his working, and not the . The is to be explained of the divine grace sustaining and blessing his efforts. Not only is the view of Hammond and Bolten, that it denotes the gospel , to be rejected, but also that of Raphel, Wetstein, and Heinrichs, that it signifies facundia dicendique venustas , in which case the Christian point of view of Luke, according to which he signalizes that . , is entirely mistaken. Apollos thus laboured, not by his art, but by grace . But the reception of baptism is not presupposed by this (in opposition to Grotius); see on Act 18:26 .
[92] This reference is implied also in the amplification of the whole verse in D, which Bornemann has adopted.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Ver. 27. Helped them much, who had believed through grace ] For faith is a fruit of free grace. We can glory in nothing, saith Austin, because no good thing is ours; we bring forth faith and the fruits thereof, as Sarah’s dead womb brought forth a child; it was not a child of nature, but of the mere promise; so are all our graces. Others read it thus: “He helped them through grace, who had believed:” that is, he freely communicated to the brethren that grace that he had received, as a good steward; and helped them what he could toward heaven. True grace is diffusive; and is therefore compared to fire, water, wind, light, to spices of aromatic trees, that sweat out their precious and sovereign oils for the good of others. Apollos was not of those that desire rather proficere than prodesse, to inform themselves than to instruct others; to know than to teach, to be seraphims, for illumination, than to be angels, for ministry: account, he knew, was to be given of his time and of his talents to an austere master, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27. ] probably Priscilla and Aquila principally. It may have been from their account of the Corinthian church, that he was desirous to go to Achaia. After . not Apollos, but the disciples (at Corinth) must be understood as an object . Otherwise would have been expressed. So the remarkable reading of [94] .
[94] The CODEX CANTABRIGIENSIS, or BEZ, so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history; but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century .
.] contulit , Vulg. contributed , to their help.
] Bengel, Olsh., Meyer, and others join these words with , and understand them ‘ by the Grace of God which was in him .’ But this, from their position, is very unnatural; and hardly less so from the , whereas such a sense would rather require . In the only other two places where the expression occurs (reff.), it refers (1) to the electing grace of God, ref. Gal., (2) to the grace assisting believers to His service, ref. Heb. So that I adopt the more natural rendering of the E. V., those who had believed through grace . “The should be noticed. His coming was a valuable assistance to the Christians against the Jews, in the controversies which had doubtless been going on since Paul’s departure.” C. and H., edn. 2, ii. p. 10.
Fuente: Henry Alford’s Greek Testament
Act 18:27 . , cf. Luk 8:22 , Mar 4:35 , Latin, trajicere . . : “encouraged him and wrote,” R.V., so Chrysostom, Erasmus, Grotius, Bengel, Felten, Lumby, Rendall, Knabenbauer: “currentem incitantes” Bengel. But others refer it to the disciples, “wrote exhorting the disciples,” i.e. , wrote letters of commendation, 2Co 3 , so Luther, De Wette, Ewald, Zckler, Alford, Wendt, Weiss, Nsgen, Hackett. Blass thinks that the word can be referred to neither in the sense of cohortari , and prefers the rendering in accordance with the Syriac anteverterunt , but cf. Wis 14:18 , 2Ma 11:7 for the former sense, so in classical Greek; only here in N.T., classed not only by Hobart, but also by Vogel, as amongst the medical words in St. Luke, u. s. , p. 17. : only here in N.T. in middle, with dative of the person, profuit , so often in Greek authors, especially Polybius; Wis 5:8 , Xen., Cyr. , i., 2, 8; cf. 1Co 3:6 , “rigavit A. non plantavit” Bengel. .: “helped much through grace them which had believed” R.V., margin. This connection of the words seems preferable, as stress is laid upon the fact that the gifts and eloquence of Apollos were only available when God gave the increase the position of the words is not against this, as they may have been so placed for emphasis. Blass, who joins the phrase with ., adds “quamvis ibi abundat”. It does not seem natural to explain the word here as the Gospel, or to refer it to the grace of the eloquence of Apollos.
Fuente: The Expositors Greek Testament by Robertson
‘was disposed = wished. Greek. boulomai. App-102.
exhorting. Greek. protrepomai. Only here. According to the order in the Greek this refers to Apollos, and it should read, “the brethren, having encouraged him, wrote”.
receive. Greek. apodechomai. See note on Act 2:41.
helped. Greek. sumballo. See note on Act 4:15.
through. Greek. dia. App-104. Act 18:1.
grace. App-184.
Fuente: Companion Bible Notes, Appendices and Graphics
27. ] probably Priscilla and Aquila principally. It may have been from their account of the Corinthian church, that he was desirous to go to Achaia. After . not Apollos, but the disciples (at Corinth) must be understood as an object. Otherwise would have been expressed. So the remarkable reading of [94].
[94] The CODEX CANTABRIGIENSIS, or BEZ,-so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history;-but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century.
.] contulit, Vulg. contributed, to their help.
] Bengel, Olsh., Meyer, and others join these words with , and understand them by the Grace of God which was in him. But this, from their position, is very unnatural; and hardly less so from the , whereas such a sense would rather require . In the only other two places where the expression occurs (reff.), it refers (1) to the electing grace of God, ref. Gal., (2) to the grace assisting believers to His service, ref. Heb. So that I adopt the more natural rendering of the E. V., those who had believed through grace. The should be noticed. His coming was a valuable assistance to the Christians against the Jews, in the controversies which had doubtless been going on since Pauls departure. C. and H., edn. 2, ii. p. 10.
Fuente: The Greek Testament
Act 18:27. , when he was wishing) The good wishes of good men ought to be furthered.-, to pass through) He had without doubt heard what Paul had done in those localities, especially at Corinth.-) having exhorted him [but Engl. Vers., exhorting the disciples to receive him], thus inciting forward One who was already running.-, the brethren wrote) The subjects of their recommendation may be gathered from Act 18:24-25.- , the disciples) who were at Corinth, or even on the way leading to it.-) contributed much help, by the command which he had of useful words. Join with this verb the , through grace [but Engl. Vers., those who had believed through grace]. To him who believes, through the grace wherein he is strong, every power of all is rendered a means of profit.- , to those who had been brought to the faith) Apollos watered, he did not plant [1Co 3:6]; and was better able to convince (confute) the Jews, than to convert the Gentiles.
Fuente: Gnomon of the New Testament
the brethren: Act 9:27, Rom 16:1, Rom 16:2, 1Co 16:3, 2Co 3:1, 2Co 3:2
exhorting: Col 4:10, 3Jo 1:8-10
helped: 1Co 3:6, 1Co 3:10-14, 2Co 1:24, Phi 1:25
believed: Joh 1:12, Joh 1:13, Rom 1:5, 1Co 15:10, Eph 2:8-10, Phi 1:29, Col 2:12, 2Th 2:13, 2Th 2:14, Tit 3:4-6, Jam 1:16-18, 1Pe 1:2, 1Pe 1:3
Reciprocal: Ezr 8:36 – they furthered Act 9:22 – confounded Act 15:4 – received Act 15:34 – it pleased Act 18:12 – Achaia Rom 16:5 – Achaia 2Co 11:10 – the regions 2Th 2:16 – through
Fuente: The Treasury of Scripture Knowledge
7
Act 18:27. Achaia was a name that the Romans gave to Greece. After Apollos was through with his work at Ephesus he wished to go over into Greece, and we will find that he stopped at Corinth. He left Ephesus with the recommendation of the brethren. After arriving in Greece he helped the believers who had experienced the grace of God.
Fuente: Combined Bible Commentary
Act 18:27. And when he was disposed to pass into Achaia. No doubt it was to Corinth, where Apollos knew the early stories of a great and flourishing church had been laid by the very Paul of whom he had heard so much from Priscilla and her husband. He felt that there was a great work for him to do.
The brethren wrote, exhorting the disciples to receive him. It is an open question whether the Greek here should not be translated, The brethren exhorted him and wrote to the disciples to receive him. One very ancient MS. (I), Beza) contains here the following remarkable reading: And certain Corinthians sojourning in Ephesus, after hearing him [Apollos], besought him to pass over with them into their country; and after he consented, the Ephesians wrote to the disciples in Corinth to receive the man. This is the first instance we possess of the letters of commendation which afterwards became so usual throughout the Christian Church. Professor Plumptre, in his comment on 2Co 3:1, observes on these that they deserve notice as an important element in the organisation of the early Church; a Christian travelling with such a letter from any church was certain to find a welcome in any other. They guaranteed at once his soundness in the faith and his personal character, and served to give a reality to the belief in the communion of saints as the necessary sequel to the recognition of a Catholic or universal Church. It is significant of the part they had played in the social victory of the Christian Church, that Julian tried to introduce them into the decaying system of Paganism which he sought to galvanize into an imitative life (Sozomen, History, Act 5:16).
St. Paul apparently refers to these letters of commendation granted to Apollos when about to proceed to Corinth, in his second letter to the Corinthian Church, Act 3:1.
Who, when he was come, helped them much which had believed through grace. The concluding words, through grace, should be closely joined with helped them. They were added apparently by the inspired writer of these Acts, to impress on the reader that the real assistance, after all, which this eloquent and skilled man afforded to the believers of Corinth, was owing neither to his winning eloquence nor deep learning, but to the grace of God, to the Divine influence. St. Paul, with his usual generosity, bears his noble tribute to the work done by the man whom some wished to set up as his rival: I have planted, Apollos watered; and, I have laid the foundation and another buildeth thereon (1Co 3:6-10).
Fuente: A Popular Commentary on the New Testament
Act 18:27-28. And when Having received this more perfect instruction in the Christian faith; he was disposed to pass into Achaia That he might preach the word at Corinth, and other places in that province; the brethren Of Ephesus; wrote, exhorting the disciples there to receive him With all affection and respect, as a person whose character well deserved it. And when he was come To Corinth; he helped them much which had believed Was eminently serviceable in edifying and confirming those who had embraced the gospel; (for Apollos did not plant, but water; which was the peculiar gift he had received;) through grace Through which only any gift of any one is rendered profitable to another. For he mightily convinced the Jews Which, from his great knowledge of the Scriptures, he was better able to do than to convert the heathen. Greek, , he strongly, or vehemently, confuted the Jews; and that not only in private converse, but by public preaching; showing by the Scriptures By appealing to many striking passages of them, which he quoted; that Jesus was Christ The true and only Messiah; and that the salvation of men, of the Jews as well as Gentiles, depended upon their receiving and submitting to him. It seems Apollos tarried some time at Corinth, and became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, (1Co 3:6,) I have planted, Apollos watered.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27, 28. For some reason unexplained, Apollos concluded to leave Ephesus, and visit the Churches planted by Paul in Achaia. (27) “And when he desired to cross into Achaia, the brethren wrote, urging the disciples to receive him. When he arrived, he afforded much aid to those who through favor had believed: (28) for he powerfully and thoroughly convinced the Jews in public, clearly showing by the Scriptures that Jesus is the Christ.” This is the earliest mention of letters of commendation among the disciples. It shows that they were employed simply to make known the bearer to strange brethren, and commend him to their fellowship.
The parties to whom Apollos afforded much aid were not, as some have contended, “those who believed through his gift;” for the term charis is never used in the sense of either a spiritual or a natural gift. Neither, for the same reason, can we render the clause, “he aided through his gift those who believed.” Favor is the true meaning of the original term, and it stands connected in the sentence with the participle rendered believed. If there were any incongruity in the idea of believing through favor, we might, with Bloomfield, connect it with the verb, and render the clause “he afforded much aid, through favor, to those who believed.” But through this is the only instance in which parties are said to have believed through the favor of God, it is true of all disciples; for the favor of God both supplies and the object of faith, and brings before men the evidence which produces faith. Luke’s own collocation of the words, therefore, should guide us, and it rules us to the rendering, “he afforded much aid to those who through favor had believed.”
Apollos mightily convinced the Jews in Achaia; whereas Paul’s converts had been mostly among the Gentiles. This was, no doubt, owing to the peculiarity of his endowments, giving him access to some minds which were inaccessible to Paul. A variety of talents and acquirements among preachers is still necessary to the success of the gospel among the immense variety of the minds and characters which make up human society.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
27. Now, doubtless encouraged by Aquila and Priscilla, he proceeds at once to cross the Aegean Sea to Europe, where he is so much needed, at this time to fill the vacancy created by Paul, who has returned to Asia on a vast tour, visiting all the churches in the interest of their sanctification.
Fuente: William Godbey’s Commentary on the New Testament
Verse 27
Into Achaia; to the city of Corinth. There are frequent allusions to Apollos in Paul’s 1 Corinthians 1:12,3:4,5,6,22,4:6,16:12.
Fuente: Abbott’s Illustrated New Testament
18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through {p} grace:
(p) Through God’s gracious favour, or by those excellent gifts which God had bestowed upon him.
Fuente: Geneva Bible Notes
Armed with his new understanding Apollos proceeded west where he ministered at Corinth by watering the gospel seed that Paul had planted (1Co 3:6). The Christians in Ephesus encouraged him by providing letters of commendation that introduced him to the Corinthian church (cf. 2Co 3:1). This is the first mention of a church in Ephesus. Perhaps Paul planted it (Act 18:19-21), but someone else may have done so since he appears to have been there only briefly on his way to Jerusalem. Maybe Priscilla and Aquila planted it.
Apollos was so effective at instructing the Corinthian believers and refuting Jewish objectors that he developed a strong personal following in Corinth (1Co 1:12; 1Co 3:4). He does not seem to have been responsible for encouraging the party spirit that his presence there generated (1Co 4:6; 1Co 16:12). He proved from the Old Testament that Jesus was the Messiah (cf. Act 8:35; Act 18:5; 1Jn 5:9).
The word order in the Greek text favors the view that "through grace" modifies "believed" rather than "helped." The Corinthian Christians had believed the gospel through the grace of God (Act 18:27; cf. Eph 2:8-9).