Acts 18:24

As I have not infrequently treated the rise of the great Alexandrian school as an outcrop from the learning and piety of Apollos, I take this space to record my reasons: 1. Apart from the question in formal shape, I hold that the character and influence of this brilliant Alexandrian must have operated upon Alexandrian converts. 2. But the frequent employment by the Alexandrians of the expressions ( Acts xviii. 24 ) used concerning him by St. Luke, almost textually, confirms my suspicion that they had his high example always before them. 3. The catechetical school was certainly established in Alexandria from apostolic times. By whom more probably than by Apollos? 4. St. Mark’s connection with Alexandria rests on no scriptural evidence, yet it is credited. 5. …

See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice ( ch. xxi. 26 ), which was not the case here. “Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” ( ch. xi. 26 ): there, that he had been “commended to the grace of God” ( xiv. 26 ): there, that he had effected such things concerning the doctrine. “And with him Priscilla”, lo, a woman also, “and Aquila.” But these he left at Ephesus. With good reason, namely, that they should teach. …

(Recapitulation.) “And they came to Ephesus, and there he left them” ( v. 19 ): for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. ( Rom. xvi. 3 .) Whence it seems to me that they afterwards went back to Rome, in the time of Nero, as having an attachment for those parts whence they had been expelled in the time of Claudius. “But he himself went into the synagogue.” It seems to me that the faithful still assembled there, for they did not immediately withdraw them. “And when they besought him to stay, he consented not” ( v. 20, 21 ), for he was hastening to Cæsarea. “And having arrived at Cæsarea,” etc., “passing through the region of Galatia and Phrygia, confirming all the disciples.” ( v. …

“But if it was ‘not by wisdom of speech,’ why did they send Apollos who was eloquent?” It was not, he replies, through confidence in his power of speech, but because he was ( Acts xviii. 24, 29 ) “mighty in the Scriptures,” and “confuted the Jews.” And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as He needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.

“If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear” with him. What sayest thou? Thou that saidst to the Galatians, “If any preach another Gospel to you than that ye have received, let him be anathema;” dost thou now say, “ye do well to bear” with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, ‘because they say the same things, it is not meet to bear with them?’ for he says, ‘if they said other things, it were meet to bear with them.’ Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. …

These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being “an eloquent man, and mighty in the Scriptures.” ( Acts xviii. 24 .) But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.