Acts Chapter 18
Paul in Corinth: The End of the Second Missionary Journey and the Beginning of the Third
Paul Arrives in Corinth and Meets Aquila and Priscilla
Acts 18:1–3
“After these things Paul departed from Athens and went to Corinth. And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers.”
After leaving the intellectual atmosphere of Athens, Paul journeyed to the bustling city of Corinth. Corinth was a major hub of the Roman Empire, strategically located on the narrow isthmus connecting the Peloponnesus to mainland Greece. This city was vital because of its two harbors: Cenchrea on the east and Lechaeum on the west. These made it one of the greatest commercial centers of the empire. Yet Corinth was also infamous for its rampant immorality and unrestrained indulgence in sensual pleasures.
In fact, the term “to Corinthianize” had become synonymous with sexual immorality, and the phrase “Corinthian companion” was a well-known reference to a prostitute. Much of this wickedness was tied to the worship of Aphrodite (Venus), the goddess of fertility and sexuality, whose temple sat on the Acrocorinth, the high hill overlooking the city. Ancient writers recorded that the temple supported hundreds of temple prostitutes, making Corinth a place where licentiousness was celebrated under the guise of religion. One historian even remarked that Corinth was a place where “none but the tough could survive.”
Although Corinth had been destroyed by the Romans in 146 B.C. after a rebellion, Julius Caesar rebuilt it about a century later, and it quickly regained its reputation for both trade and moral corruption. This was the challenging environment into which Paul entered, knowing that if the gospel could take root in Corinth, its influence would spread widely through the many travelers and merchants passing through. Paul’s letter to the Romans, in which he described the moral decay of Gentile society (Romans 1:22–32), was almost certainly shaped by the depravity he witnessed firsthand in Corinth.
Paul Meets Aquila and Priscilla
While in Corinth, Paul met Aquila, a Jew from Pontus, and his wife Priscilla. They had recently been expelled from Rome due to an edict of Emperor Claudius around A.D. 49, which ordered all Jews to leave the city. The Roman historian Suetonius records that this expulsion was caused by unrest “at the instigation of Chrestus,” a likely garbled reference to Christ. Most scholars believe the disturbances were conflicts within the Jewish community over the preaching of Jesus as the Messiah, which led to the emperor’s decree.
Though the text does not explicitly state that Aquila and Priscilla were Christians when Paul met them, it is possible that they came to faith either shortly before or through Paul’s ministry while they worked together. Regardless, this meeting began one of the most important friendships in the New Testament. Paul later referred to them as his “fellow workers in Christ Jesus, who risked their own necks for my life” (Romans 16:3–4). Interestingly, in several references Priscilla’s name appears before her husband’s, which was uncommon in that culture. This may suggest that she possessed strong personal abilities or a prominent social background, as her name is linked to the noble Roman family of Prisca.
Paul’s Tentmaking Ministry
Luke records that Paul stayed with Aquila and Priscilla because they shared the same trade. By occupation they were tentmakers, working with leather and woven materials to produce tents, awnings, and other goods. Paul used this trade to support himself during his ministry. While Paul clearly taught that those who labor in preaching and teaching have the right to receive support (1 Corinthians 9:7–14), he often chose not to exercise that right so that no one could accuse him of preaching for personal gain. He emphasized this in 1 Corinthians 9:15–18, where he wrote that he would rather die than let anyone make his boasting void—that he preached the gospel without charge.
This practice of combining secular work with ministry became so well-known that the modern missionary movement refers to it as “tentmaking.” The principle is that a missionary may work a trade in order to support themselves while sharing the gospel, following the example of Paul. In Jewish tradition, rabbis and scribes were also expected to learn and practice a trade rather than receive direct payment for their teaching, so Paul’s practice would have been respected in Jewish circles.
Thus, in God’s providence, the expulsion from Rome brought Aquila and Priscilla into contact with Paul in Corinth, and their common trade provided the basis for both financial provision and gospel partnership. What began as a working arrangement blossomed into a lifelong friendship and a powerful ministry team that would later host churches in their home and instruct the eloquent preacher Apollos in the way of God more accurately.
Paul’s Ministry in Corinth: Preaching, Opposition, and Fruit
Paul Ministers to Jews and Gentiles
Acts 18:4–5
“And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ.”
Paul’s ministry in Corinth began with his consistent witness in the synagogue. Every Sabbath he reasoned—discussed, explained, and debated—using the Scriptures to show that Jesus is the Messiah. The audience included Jews and also Greeks who were “God-fearers,” Gentiles drawn to the truth of the God of Israel and who attended the synagogue services. Paul’s method was persuasive, rooted in Scripture and reason, but also deeply spiritual, carried out under the guidance of the Holy Spirit.
Later Paul described the tone of his preaching during this time: “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2). He did not rely on lofty rhetoric or philosophical arguments but preached Christ with clarity and power. His focus was not human wisdom, but the message of the cross, which he knew was both the stumbling block to Jews and foolishness to Greeks (1 Corinthians 1:23–24).
The arrival of Silas and Timothy from Macedonia brought both encouragement and provision. Timothy reported the steadfastness of the Thessalonian believers: “But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you—therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith” (1 Thessalonians 3:6–7). This news strengthened Paul’s resolve and spurred him to preach with renewed intensity, being “compelled by the Spirit.”
At the same time, financial gifts arrived from Philippi. Paul wrote: “I robbed other churches, taking wages from them to minister to you. And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied” (2 Corinthians 11:8–9). With this support, Paul was freed for a season from tentmaking and able to devote himself fully to proclaiming Christ
Opposition and the Turn to the Gentiles
Acts 18:6–8
“But when they opposed him and blasphemed, he shook his garments and said to them, ‘Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.’ And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.”
As often happened in Paul’s ministry, opposition rose. The resistance in Corinth was not merely indifference but included blasphemy. Since Paul testified that Jesus is the Christ, their rejection amounted to speaking against Christ Himself, which was blasphemy against God. Paul responded with a dramatic act: he shook his garments, symbolically declaring that he would carry none of their rejection with him. This echoes the Jewish custom of shaking the dust off one’s feet when leaving a Gentile city (Acts 13:51). By this act Paul was declaring himself innocent of their blood, fulfilling the principle of Ezekiel 33:4–5, where a watchman is free of guilt once he has faithfully sounded the warning.
Paul’s statement—“Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles”—reflects both his obligation and release. He had preached first to the Jews, consistent with the pattern of the gospel: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16). But when they rejected, he turned without hesitation to the Gentiles. In doing so, Paul was living out Christ’s warning: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matthew 7:6). Persistence in the face of hardened rejection is not faithfulness, but misplaced effort.
Paul’s move to the house of Justus, a God-fearing Gentile whose home was located next to the synagogue, showed his determination to remain close to his Jewish brethren even while redirecting his ministry. The Lord soon confirmed this decision by the conversion of Crispus, the ruler of the synagogue, and his entire household. This was a remarkable work of God, showing that Paul’s love for the Jewish people remained. Later Paul reminded the Corinthians that Crispus was among the few he personally baptized: “I thank God that I baptized none of you except Crispus and Gaius” (1 Corinthians 1:14).
The fruit of Paul’s labor extended far beyond Crispus. Luke records: “And many of the Corinthians, hearing, believed and were baptized” (Acts 18:8). Paul later reminded them of their background: “For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26). God chose the weak, the base, and the despised, so that the church in Corinth became a trophy of God’s grace in the midst of one of the most corrupt cities of the ancient world.
God’s Special Encouragement to Paul in Corinth
Acts 18:9–11
“Now the Lord spoke to Paul in the night by a vision, ‘Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city.’ And he continued there a year and six months, teaching the word of God among them.”
At this point in Paul’s ministry, the Lord appeared to him in a vision to bring strength and assurance. Though Paul was a man of extraordinary courage, Scripture is honest about his humanity. The command, “Do not be afraid,” implies that fear had crept into his heart. Having faced hostility in Thessalonica, Berea, and other cities, Paul may have wondered if his ministry in Corinth would also be cut short. The overwhelming immorality of the city, combined with strong Jewish opposition, weighed heavily on his spirit. As one commentator noted, in Athens Paul experienced culture shock, but in Corinth he experienced moral shock, the filth and excess of the city pressing upon his righteous soul.
The Lord’s exhortation was simple but powerful: “Do not be afraid, but speak, and do not keep silent.” The answer to Paul’s fears was obedience to his calling—he was to keep proclaiming the gospel without retreat or compromise. Jesus did not promise that opposition would vanish, but He did promise that attempts to silence Paul would not succeed: “No one will attack you to hurt you.” This reassurance was crucial, because Paul knew firsthand the pain of stoning, beatings, and imprisonment.
The foundation of Christ’s encouragement was His presence: “For I am with you.” This truth is sufficient for every believer, and it had been the sustaining word for God’s servants through the ages. The Lord spoke these same words to Joshua when he succeeded Moses: “Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go” (Joshua 1:9). Spurgeon once noted that this promise emphasizes three realities: the presence of Jesus, the sympathy of Jesus, and the cooperation of Jesus. These assurances remind believers that when Christ is with us, His presence is both protective and empowering.
The Lord further encouraged Paul with a remarkable promise: “For I have many people in this city.” Even in a place as corrupt as Corinth, God had His elect who would believe the gospel. This declaration assured Paul that his labor would not be in vain. It is a reminder that God is always at work drawing men and women to Himself, even in the darkest environments. For Paul, this would have lifted the weight of discouragement, as he realized that the success of the gospel did not rest on his shoulders alone but on the sovereign plan of God.
As a result, Paul stayed in Corinth for a year and six months, longer than in most other cities. His ministry is described simply but profoundly: “teaching the word of God among them.” Paul was not a shallow evangelist who moved on quickly once conversions occurred; he was committed to the long work of discipleship. His time in Corinth established a church that would later be both deeply gifted and deeply troubled, requiring two lengthy epistles to correct and guide. Yet the foundation was solid, because Paul had invested a year and a half in grounding them in the Word.
The Jews of Corinth Attempt to Convict Paul Before Gallio
Acts 18:12–17
“When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, saying, ‘This fellow persuades men to worship God contrary to the law.’ And when Paul was about to open his mouth, Gallio said to the Jews, ‘If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters.’ And he drove them from the judgment seat. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.”
Gallio’s Role as Proconsul
When Gallio became proconsul of Achaia, the Jews in Corinth united to accuse Paul before the civil authorities. Their charge was religious, claiming that Paul persuaded men to worship God in ways contrary to the Jewish law. In essence, they hoped Gallio would see Christianity as an illegal sect and suppress Paul’s preaching throughout the entire province. This case had enormous implications. If Gallio had upheld their charge, it would have set a legal precedent across the empire, severely restricting the spread of Christianity. Instead, Gallio dismissed the matter as a dispute within Judaism, in effect recognizing Christianity as a religio licita, a lawful religion under Roman protection.
Gallio, whose full name was Marcus Annaeus Novatus before adoption, was the brother of the philosopher Seneca, tutor to Emperor Nero. Contemporary writings describe him as fair-minded and amiable, though in this case he displayed indifference to Jewish concerns. His ruling was providential, allowing Paul to continue his mission with greater freedom across the Roman world.
Gallio’s Refusal to Judge Religious Disputes
Before Paul could even defend himself, Gallio interrupted, declaring that the Roman government had no role in adjudicating matters of “words and names and your own law.” He made a clear distinction between crimes that harmed society—wrongdoing or wicked crimes—and disputes over theology, which he dismissed as internal Jewish debates. This set an important precedent for the separation of civil authority from religious disputes, at least in this instance. Gallio then drove the Jews away from the judgment seat, refusing to entertain their case
The Beating of Sosthenes
In the aftermath, the Greeks seized Sosthenes, the ruler of the synagogue, and beat him in front of Gallio’s tribunal. Gallio “took no notice of these things,” displaying Roman disdain for Jewish quarrels. The motives of the mob may have been anti-Jewish sentiment rather than support for Paul. Yet the irony is striking: Crispus, the previous synagogue leader, had believed in the Lord (Acts 18:8), and now his successor Sosthenes was publicly humiliated. Remarkably, Sosthenes later appears in the New Testament as a believer, co-sender with Paul of 1 Corinthians: “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother” (1 Corinthians 1:1). This demonstrates how God can bring good even from persecution and disgrace.
Theological and Historical Implications
Providence in Roman Law: Gallio’s refusal effectively shielded Christianity from immediate suppression, giving Paul and others the ability to spread the gospel more widely under the protection of Rome.
The Limits of Civil Authority: Gallio rightly recognized that the government should not decide theological disputes. This principle highlights God’s sovereignty in protecting His work, even through secular authorities.
God’s Work Through Opposition: Even in hostility and injustice, the Lord brought fruit—Crispus, Sosthenes, and many Corinthians came to faith. This fulfilled God’s earlier promise to Paul: “For I have many people in this city” (Acts 18:10).
The End of Paul’s Second Missionary Journey
Paul Leaves Corinth with Aquila and Priscilla
Acts 18:18
“So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow.”
After Gallio’s ruling (Acts 18:12–17), which gave Paul greater freedom to preach without fear of Roman suppression, Paul remained in Corinth “a good while.” Unlike in other cities where persecution forced him out, in Corinth Paul was able to conclude his ministry on his own terms. This fulfilled Christ’s earlier promise: “Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city” (Acts 18:9–10). The extended stay reflects God’s providence in establishing a strong church in one of the most challenging and influential cities of the ancient world.
Paul departed for Syria, the province where Antioch was located—the church that had originally commissioned him. With him traveled Aquila and Priscilla, his close companions in both work and ministry. This couple had already proven invaluable in Corinth, and their decision to accompany Paul shows the depth of their partnership. Later, they would be instrumental in teaching the eloquent preacher Apollos the way of God more accurately (Acts 18:24–26). Paul’s repeated mention of them in his letters underscores their importance: “Greet Priscilla and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life” (Romans 16:3–4).
The Nazirite Vow at Cenchrea
Luke records that Paul “had his hair cut off at Cenchrea, for he had taken a vow.” Cenchrea was the eastern port of Corinth on the Aegean Sea, about eight miles away. The vow almost certainly refers to a Nazirite vow (Numbers 6), a voluntary act of consecration marked by abstaining from wine, refraining from cutting one’s hair, and avoiding contact with corpses. At the vow’s completion, the hair was cut and offered in a ritual at the temple in Jerusalem.
The purpose of such a vow was consecration to God, a public declaration of separation and devotion. Paul’s participation in this ritual demonstrates that he did not reject his Jewish identity or heritage, even though he fiercely opposed requiring Gentiles to adopt Jewish practices for salvation (Galatians 2:3–5). His action reveals the balance he maintained: he was a Jew who trusted in Christ and saw Jewish customs as permissible expressions of devotion when rightly understood in light of Christ’s fulfillment of the Law.
Some scholars, such as William Barclay, suggest that Paul’s vow may have been an act of gratitude for God’s protection and blessings during his time in Corinth. Yet the traditional meaning of the vow was consecration rather than thanksgiving. It may be that Paul, surrounded by the rampant immorality of Corinth, felt compelled to rededicate himself to purity and holiness in a visible way. It is unclear exactly when Paul made the vow—possibly before leaving Troas, at the beginning of his ministry in Corinth, or even just prior to the Lord’s vision in Acts 18:9–10—but by the time of his departure the vow was completed and his hair was cut.
Interestingly, Jewish tradition held that Nazirite vows were to be concluded in Judea, usually at the temple. Paul’s decision to cut his hair at Cenchrea, outside Judea, may indicate his desire to observe the vow in a way consistent with Scripture rather than with rabbinic tradition. It underscores his liberty in Christ: he respected Jewish practices, but he was not bound by human regulations.
Paul in Ephesus and the Close of His Second Missionary Journey
Paul’s Brief Ministry in Ephesus
Acts 18:19–21
“And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, ‘I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.’ And he sailed from Ephesus.”
When Paul arrived at Ephesus, he entered the synagogue and began reasoning with the Jews. This was the very city where two years earlier he had been forbidden by the Holy Spirit to minister (Acts 16:6). At that time, God’s answer had not been “no,” but “wait.” Now the Spirit permitted him to speak, showing that God’s timing is perfect. The delay ensured that when Paul finally came to Ephesus, the circumstances were ripe for fruitful ministry. This reminds believers that God’s “wait” is as purposeful as His “yes.” His timing is sovereign, designed not only for the good of His servants but also for the effectiveness of His work.
Aquila and Priscilla remained in Ephesus, likely at Paul’s request, to nurture the work that had begun. Their presence would be crucial, as they would later disciple Apollos, strengthening the church’s foundation (Acts 18:24–26). Paul, however, did not remain long. Though the Jews urged him to stay, he declined, explaining, “I must by all means keep this coming feast in Jerusalem.” His commitment was to fulfill his Nazirite vow (Acts 18:18) by presenting the offering in the temple at Jerusalem, which could only be done at one of the great feasts. Paul also demonstrated his respect for Jewish customs and his ongoing identity as a Jew who followed Christ, even as he maintained the freedom of Gentile believers from the law.
Paul’s words, “I will return again to you, God willing,” reveal both his pastoral heart and his submission to God’s sovereignty. His desire to return to Ephesus was strong, but he recognized that all his plans were subject to the Lord’s will. Later, this prayerful intention was fulfilled during his third missionary journey, when he spent nearly three years ministering in Ephesus, resulting in one of the most influential churches of the first century.
Paul Concludes His Second Missionary Journey
Acts 18:22
“And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch.”
Paul’s voyage carried him to Caesarea, the port city of Judea. From there, Luke records that he “went up and greeted the church,” which clearly refers to Jerusalem. This upward journey was both geographical and spiritual, as Jerusalem sat on elevated terrain and was home to the temple. Paul’s presence there allowed him to fulfill his vow and greet the church at its center. His obedience to complete his vow highlights the consistency of his devotion: while he preached freedom in Christ, he also personally chose to honor Jewish practices as long as they did not compromise the gospel.
Afterward, Paul “went down to Antioch,” returning to his sending church. Antioch of Syria had been the launching point for both his first and second missionary journeys (Acts 13:1–3; Acts 15:36). This return marked the official close of his second journey, which had lasted about three years. The Antioch church must have been greatly encouraged to hear Paul’s report of churches planted, disciples strengthened, and the gospel spreading further into the Gentile world. Once again, God had proven faithful in advancing His mission through Paul, despite opposition and hardship.
Theological and Practical Reflections
God’s Timing: Paul’s delayed ministry in Ephesus illustrates the wisdom of divine timing. Believers must trust that God’s “not yet” is purposeful, preparing circumstances for maximum effectiveness.
Faithful Companions: The placement of Aquila and Priscilla in Ephesus shows the importance of trusted co-laborers in continuing gospel work when leaders must move on. Ministry is never the task of one man alone but of the body working together.
Obedience and Balance: Paul’s vow demonstrates his balance—he never compromised the gospel by requiring Gentiles to observe Jewish customs, but he also never despised his Jewish heritage. His actions reveal sensitivity to both his calling as the apostle to the Gentiles and his identity as a Jew.
Submission to God’s Will: Paul’s phrase, “God willing,” models how Christians should plan. Ambitions, even noble ones, must be surrendered to the Lord’s providence.
The Value of Accountability: Paul returned to Antioch, reporting back to the congregation that had sent him. This emphasizes the importance of accountability in mission work and the encouragement that comes when churches see the fruit of their prayers and support.
Paul’s Third Missionary Journey Begins
Strengthening the Churches in Galatia and Phrygia
Acts 18:23
“After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.”
After a period of rest and fellowship with his home congregation in Syrian Antioch, Paul embarked on his third missionary journey. Luke does not specify how long Paul remained in Antioch, because his focus is on the broader advance of the gospel. From Antioch, Paul traveled again through the regions of Galatia and Phrygia, where he had previously planted churches on earlier journeys.
The priority of this leg of the journey was not evangelism in new territories, but discipleship: “strengthening all the disciples.” Paul’s concern was always for the spiritual maturity and perseverance of the believers. He did not view ministry as finished once someone professed faith in Christ. Instead, he labored to ensure that converts became grounded disciples who could withstand persecution and remain faithful. His letters reveal this same concern: “As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving” (Colossians 2:6–7).
Paul’s approach reminds modern believers that spiritual strength requires consistent growth. If Paul were to visit a contemporary church, his primary question would not be how many members are on the roll, but how strong the disciples are in their walk with Christ. His mission was never about shallow numbers but about depth, perseverance, and transformation into the likeness of Christ.
The Arrival of Apollos in Ephesus
Acts 18:24–26a
“Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue.”
While Paul was strengthening the churches in Galatia and Phrygia, a new figure emerged in Ephesus: Apollos. He was a Jew from Alexandria, one of the great intellectual centers of the ancient world. Alexandria housed the largest library of antiquity and was home to the famous Septuagint translation of the Old Testament. Apollos, therefore, came from a city deeply associated with learning and Jewish scholarship.
Luke describes Apollos with several striking qualities:
He was eloquent, a gifted orator able to communicate truth persuasively.
He was mighty in the Scriptures, well-versed in the Old Testament, able to reason and explain God’s Word.
He was instructed in the way of the Lord, possessing a solid foundation in the truths of God.
He was fervent in spirit, literally “boiling over” with zeal and conviction, demonstrating not mere head knowledge but passion of heart.
He spoke and taught accurately the things of the Lord, faithfully communicating what he knew of God’s revelation.
Despite these remarkable qualities, Apollos had a significant limitation: he knew “only the baptism of John.” This likely meant that he understood the message of John the Baptist—repentance, preparation for the Messiah, and perhaps even that Jesus was the Christ—but he did not yet have a full grasp of Christ’s death, resurrection, ascension, and the sending of the Holy Spirit at Pentecost. His knowledge was partial, but it was accurate as far as it went.
This shows how widely John the Baptist’s ministry had spread, even reaching as far as Alexandria in Egypt. Apollos may have heard John personally during a visit to Jerusalem in his youth, or he may have been influenced by others who had been John’s disciples. What is clear is that his teaching centered on repentance and anticipation of the Messiah, but it lacked the fullness of the gospel.
Nevertheless, Apollos spoke boldly in the synagogue at Ephesus. His fervor and eloquence, combined with his knowledge of the Scriptures, made him a powerful witness even with an incomplete understanding. His example reminds us that God can use even limited knowledge when it is coupled with sincerity, conviction, and obedience. Yet, it also demonstrates the need for fuller instruction, which Aquila and Priscilla would soon provide (Acts 18:26b).
As James Boice observed, Apollos’ fervor came not merely from skill, but from conviction deeply embedded in his heart. True preaching is not only about precision of doctrine but also about passion for God’s truth. Even when knowledge is incomplete, conviction rooted in Scripture can still bear fruit.Aquila and Priscilla Help Apollos
Acts 18:26b–28
“When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.”
Aquila and Priscilla’s Instruction
Apollos, though eloquent, fervent, and mighty in the Scriptures, still had gaps in his understanding of the gospel. When Aquila and Priscilla heard him speaking boldly in the synagogue, they discerned both his strengths and his limitations. Rather than publicly correct him, they “took him aside and explained to him the way of God more accurately.” Their approach is a model of humility and wisdom. They honored his zeal and gifts while gently supplying what was lacking in his knowledge. This private discipleship strengthened Apollos’ ministry and expanded his effectiveness for the kingdom of God.
Paul had first met Aquila and Priscilla in Corinth, where they shared the trade of tentmaking (Acts 18:3). They had followed him to Ephesus (Acts 18:18), and now their ministry bore fruit in the equipping of Apollos. Their example shows that discipleship is not limited to apostles or great preachers. Faithful laypeople—husband and wife teams, workers in ordinary trades—can have a profound impact on the advance of the gospel by investing in others.
Apollos Sent to Achaia
With his knowledge refined and deepened, Apollos desired to minister in Achaia. The brethren in Ephesus affirmed his calling and wrote letters commending him to the disciples there, encouraging them to receive him. This reflects the New Testament pattern of churches recognizing and affirming those whom God raises up for ministry, and providing letters of recommendation to maintain accountability and unity among the congregations (compare with Acts 15:23 and 2 Corinthians 3:1).
When Apollos arrived in Achaia, particularly in Corinth, his ministry was powerful and effective. Luke writes that “he greatly helped those who had believed through grace.” Apollos built up the believers, strengthening their faith and answering objections from unbelieving Jews. His gifts complemented Paul’s earlier work: Paul had planted, Apollos watered, but God gave the increase (1 Corinthians 3:6). Together their ministries advanced the cause of Christ, though Paul later had to address divisions in Corinth where some elevated Apollos above others (1 Corinthians 1:12; 3:4). Importantly, Paul clarified that Apollos himself was not responsible for this factionalism; he was a faithful co-laborer in Christ (1 Corinthians 16:12).
Apollos’ Bold Witness
Luke concludes by emphasizing Apollos’ strength in public debate: “for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.” His mastery of the Old Testament enabled him to prove persuasively that the promises of God were fulfilled in Jesus of Nazareth. This kind of public reasoning was essential in synagogues and cities where Jews resisted the gospel. Apollos’ eloquence and knowledge made him uniquely qualified for this role, and he used his gifts faithfully.
Because of Apollos’ Jewish background, eloquence, fervor, and deep knowledge of the Scriptures, some scholars have speculated that he may have been the author of the Epistle to the Hebrews. While this cannot be proven and the letter itself is anonymous, his profile fits many of the characteristics of that profound theological work. Regardless of authorship, Apollos remains an example of how God uses different personalities and gifts within the church to strengthen the body of Christ.
Theological and Practical Reflections
Discipleship through Correction: Aquila and Priscilla show that correction should be both truthful and gracious. They modeled discipleship by privately instructing Apollos, enabling him to become even more effective.
Affirmation by the Church: The letters from the Ephesian brethren demonstrate the church’s role in recognizing and supporting those called to ministry. This is both accountability and encouragement for God’s servants.
The Diversity of Ministry Gifts: Paul and Apollos illustrate the complementary roles of different ministers. One plants, another waters, but God gives the growth. Healthy ministry values cooperation over competition.
The Power of the Scriptures: Apollos’ ministry underscores the central role of Scripture in proving that Jesus is the Christ. His bold public reasoning was not based on philosophy alone but on the authority of God’s Word.
