by Gordon Franz



Dr. Luke described the itinerant preacher, Apollos as an "eloquent man and mighty in the Scriptures" (Acts 18:24). It is a rare combination to find a preacher who is both eloquent and mighty in the Scriptures. Usually a preacher is one or the other, or neither! Several examples of ones who are both are Charles Spurgeon, Charles Stanley and Chuck Swindoll. I guess if your name is Charlie you have a leg up on the competition!


Apollos first appears in the Scriptures in the city of Ephesus after the apostle Paul left his two friends, Aquilla and Priscilla to minister there while he returned to Jerusalem in AD 52.  Apollos might have been a "commercial traveler who engaged in religious teaching as well as in a trade" (Bruce 1985: 52).  He would be similar to a Jewish merchant named Ananias, who went to the Kingdom of Adiabene on business and converted the royal family to Judaism (Josephus, Antiquities 20:34-49; LCL 10:19-27).

In Acts 18:24, 25 it says, "Now a certain Jew named Apollos, born in 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."  I believe to key to understanding Apollos' eloquence and being mighty in the Scriptures lies in where he was from Alexandria, Egypt.  Where he lived and whom he associated himself with had an impact on his preaching.

External Influences

Alexandria, Egypt

Permit me to use my sanctified imagination as we take an imaginary trip to the city of Apollos' birth.  This city was the second largest city in the Roman world and the capital of the Roman province of Egypt. It is situated on the shores of the Mediterranean Sea on the western edge of the Nile Delta.

The city was founded by Alexander the Great in 332/1 BC after he conquered Egypt.  It was his desire to establish a "large and populous Greek city which should bear his name" (Plutarch, Alexander 26:2; LCL 7:299).  The ancient sources tell the story of Alexander the Great dreaming he should build a city near the island of Pharos.  He gathered together his city planners and architects lead by Deinokrates of Rhodes.  Since they did not have chalk to lay out the lines of the city they used barley grain.  As they were admiring their work a large variety of birds came and ate up the seeds.  Alexander was disturbed by this omen, but his seers calmed his nerves by saying it was a good sign because "the city founded by him would have most abundant and helpful resources and be a nursing mother for men of every nation" (Plutarch, Alexander 26:6; LCL 7:301).  The seers' guess turned out to e on the mark because in the days of Apollos, Egypt was the breadbasket for Rome and all of Egypt's exported grain left from the ports at Alexandria.  Strabo, the Greek geographer who lived in Alexandria from 24-20 BC, gave a detailed description of the city boasted that Alexandria was "the greatest emporium in the inhabited world" (Geography 17:1:13; LCL 8:53).


Alexandria was blessed with two harbors, one called the Great Harbor and the other called the Eunostus Harbor, or "Happy Landing Harbor"!  At the mouth of the Great Harbor stood the Lighthouse of Pharos, one of the "Seven Wonders" of the ancient world (Strabo, Geography 17:1:6; LCL 8:23,25; Empereur 1998: 82-87).




Philo, a Jewish philosopher living in Alexandria, describes this structure this way: "For there is elsewhere no precinct like that which is called the Sebasteum, a temple to Caesar on shipboard, situated on an eminence facing the harbors famed for their excellent moorage, huge and conspicuous, fitted on a scale not found elsewhere with dedicated offerings, around it a girdle of pictures and statues in gold and silver, forming a precinct of vast breadth, embellished with porticoes, libraries, chambers, groves, gateways and wide open courts and everything which lavish expenditure could produce to beautify it c the whole a hope of safety to the voyager either going into or out of the harbor" (Embassy to Gaius 151; LCL 10:77; Levy 1982-83: 102-117).  There are very few archaeological remains of this great structure (Empereur 1998: 111-123).




As Apollos departed from the harbor of Alexandria he could have looked back at the Caesarium and seen two obelisks.  Both had been made by Pharaoh Thutmose III (ca. 1500 BC) and brought to Alexandria by Octavian from the Temple of Ra in Heliopolis in 13 BC.  In the 18th and 19th centuries the pilgrims and travelers to Egypt called these obelisks "Cleopatra's needles".  Today these two obelisks have been removed: one to London and the other to New York City.  The New York obelisk was re-erected in Central Park behind the Metropolitan Museum of Art in 1880 (D'Alton 1993).  One day I visited this obelisk and thought, "I'll bet Apollos looked at this obelisk from the ship he was on as he sailed from his home city."  Apollos was "instructed in the ways of the Lord", and from his study of the Scriptures he understood that the LORD was God and not the Caesars.

The Library of Alexandria


One of the secrets of being "mighty in the Scriptures" was studying and memorizing the Word of God.  Apollos was in an environment that was conducive to studying the Scriptures.  In antiquities, books could be found in public libraries, synagogues, and churches or in private libraries of the very wealthy.  A good example of the latter is the Villa de Papiri outside of Herculaneum in Italy.  This villa belonged to Julius Caesar's father-in-law and contained 1,800 papyrus scrolls, mostly in Greek.  The villa was covered and preserved by the eruption of Mt. Vesuvius in AD 79.  These papyrus scrolls are being carefully preserved and translated by the Getty Museum in Los Angeles.


A number of years ago I was working with the young people at my home assembly.  At a meeting of the counselors we decided to do First Timothy in the Bible study on Friday night.  I suggested to my fellow counselors that we all go out and buy some good commentaries on the epistle.  One counselor baulked and said, "What?  Spend money on a book?"  I looked him in the eye and said: "Don't look at buying books as spending money.  Look at it as an investment in your ministry to young people!"

None of us will ever come close to being Paul, Peter or Apollos, but we can follow Paul's admonition to Timothy.  "Study to show yourself approved unto God, a workman that does not need to be ashamed, rightly dividing the Word of Truth" (II Tim. 2:15).  The secret to Apollos being mighty in the Scriptures can be summed up in three words: Study, study, and study!



Knowledge of the Scriptures and Personal Ministry


Luke goes on to say, "So he began to speak boldly in the synagogue.  When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately" (18:26).

Open and Teachable

The first way Apollos' knowledge affected his ministry was that he was open and teachable to further truths from the Scriptures.

Apollos could have gone up to Jerusalem for one of the three Jewish pilgrimages sometime between AD 26 and 28 (Deut. 16:16,17).  If there, he could have heard a preacher, known amongst the Jewish people as Yohanan ben Zacharius.  This firebrand preacher's message was pointed: "Repent for the Kingdom of Heaven is at hand" (Matt. 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6-8,15-37).  Apollos, from his studies of the Scriptures, would have known that the time of the coming of the Messiah was near.  As an Israelite saint, he trusted in God and looked forward to the Messiah Who would completely take away his sins and offer him total forgiveness of all his sins (cf. Gen. 15; 6; Ps. 32:1,2; Rom. 4).  Someone has described Apollos's salvation as a credit card salvation.  With credit cards: one buys now and pays later!  Apparently he believed John the Baptizer's message that Someone else would pay for his sins and understood what John's baptism was about, but Apollos did not know that Jesus was the Messiah that John was pointing too.

Apollos spoke "boldly in the synagogue" (18:26a).  The text of his message that he so eloquently expounded was most likely Isaiah 40 and Malachi 3.  Prepare the way for the Messiah.  In the synagogue service was Aquila and Priscilla.  They knew Apollos was on the right track, but had not gone far enough.  He needed more light.  They took him aside and "explained to him the way of God more accurately" (18:26b).  Most likely, they invited him home for dinner and after a good meal they added to and clarified his understanding of the Scriptures.  Apollos received the instruction gladly.


Edify the Church and Defend the Faith


In Corinth, Apollos had a twofold ministry.  First, he taught the Scriptures to those who "believed through grace" (18:27).  Second, he had an apologetic ministry to the Jewish people in Corinth, using his considerable knowledge of the Hebrew Scriptures (but most likely the Septuagint, the Greek version) to demonstrate that Jesus was the fulfillment of all that the Prophets predicted (18:28).  He would have shown how Isaiah prophesied His virgin birth (7:14) and the death of the Messiah for sin (52:13-53:12).  Micah predicted His birth in Bethlehem of Judah (Micah 5:2).  David predicted the Messiah's death on a cruel cross (Ps. 22), and His subsequent resurrection (Ps. 16:9-11).

Apollos's eloquence led to a major problem in the church at Corinth.  Paul describes the Corinthian believers as carnal because they followed personalities.  Some in the church would say, "I am of Paul."  Others would say, "I am of Apollos or Peter."  And the real pious ones would say, "I am of Jesus."  Paul spent four chapters of his first epistle to this church trying to straighten out this problem (I Cor. 1:12; 3:4-6,22; 4:6).

Paul uses three illustrations to rebuke their carnality and give them a Biblical perspective of the Lord's work and workers.  The first illustration he uses is an agricultural word picture.  Corinth was famous for it's grapes.  In fact, the word "current" comes from the word Corinth.  Paul points out that he planted, Apollos watered, but it was God who gave the increase (I Cor. 3:6).  Paul goes on to say that he and Apollos were farmers laboring together, but God is the one who ultimately gives the bountiful harvest and each is given a reward according to his labors (3:7).


The third illustration is a beautiful word picture found in I Cor. 4:1.  "Let a man so consider us, as servants of Christ and stewards of the mysteries of God."  He invites the Corinthian believers to consider "us", in the context, the people are Paul, Peter and Apollos and he says they are "servants."  This word is not the Greek word "dulos" used for slaves or domestic servants, but the word "huperetes" which should be translated "under-rowers".  The recipients of First Corinthians would have caught this powerful word picture because Corinth was a maritime city with two harbors: Lechaio on the Gulf of Corinth and Cenchrea on the Saronic Gulf.  Trading vessels would dock at one, off load their cargo and carry it overland to the other port.  Then they would drag the boat across the isthmus via the Diolkos.  If the ship was too large, the cargo was off loaded and carried overland to the other port and placed on another large vessel.

Some of the larger vessels that plied the Aegean Sea were the trireme vessels.  This kind of ship had three decks of oarsmen, or "under-rowers".  These were freedmen, not slaves, who had volunteered for this job.  They were seated on the three decks underneath the main deck and could not see where they were going or what was going on around them.  They were to "row by faith and not by sight" (cf. II Cor. 5:7).  In order to do this, they had to trust the captain on the top deck to take them safely to their final destination.  The captain had a drum at his side and the drummer would beat out the strokes.  "Boom", then they would take a stroke.  "Boom", then another stroke.  The only thing the under-rowers listened for was the beat of the captains' drum and not that of any other ships around them.



New Testament Pattern of Missions

The third way Apollos's knowledge affected his ministry was that he followed the New Testament pattern of missions.  When the Lord Jesus sent out His disciples, He sent them out "two-by-two" (Luke 10:1; Matt. 10:2-4).  In the early church, the apostles followed this same pattern.  Peter and Silvanus went to the Roman provinces of Pontus, Galatia, Cappadocia, Asis and Bythinia (I Pet. 1:1; 5:12).  The Holy Spirit sent out Barnabas and Saul on their first missionary endeavor (Acts 13:1-4).  Later we see Barnabas and John Mark (Acts 15:39), Paul and Silas (Acts 15:40), Paul and Aquila / Pricilla (Acts 18:18), and Paul and Luke (Luke 27:1).

This pattern of missions afforded both men who went out two-by-two, an opportunity to disciple a small group of men (II Tim. 2:2) in sort of a "traveling seminary" with "on the job training" (Acts 20:4).  They would both be accountable to each other and also a source of encouragement for one another.  There were no "Lone Ranger" missionaries in the New Testament!

 Some Bible teachers believe that Paul wrote the epistle to Titus from Corinth.  If that is the case, perhaps this was the "convenient time" (I Cor. 16:12) when both Apollos and Paul could be at Corinth again so that together they could straighten out any lingering problems that might still exist in the church.  Paul also took the opportunity to send the letter to Titus on Crete with Apollos and Zenus.  They apparently were two itinerant preachers traveling from Corinth to an undisclosed destination, possibly Alexandria, via Crete. 






Have Thine own way, Lord!  Have Thine own way! 

Thou art the Potter; I am the clay.

Mold me and make me, after Thy will,

While I am waiting, yielded and still.






Bruce, F. F., 1985 The Pauline Circle Grand Rapids: William B. Eerdmans.

Casson, Lionel, 2001 Libraries in the Ancient World, New Haven, CT: Yale University.

D'Alton, Martina, 1993 The New York Obelisk or How Cleopatra's Needle Came to New York and What Happened When It Got Here. New York: Metropolitan Museum of Art

Empereur, Jean-Yves, 1998 Alexandria Rediscovered. London: British Museum.

Feldman, Louis, 1960, The Orthodoxy of the Jews in Hellenistic Egypt.Jewish Social Studies 22: 215-237.

Hiebert, D. Edmond, 1992, In Paul's Shadow: Friends and Foes of the Great Apostle. Greenville, SC: Bib Jones University.

Josephus, 1933. Jewish Antiquities. Books 12-14. Vol. 7. Translated by R. Marcus. Cambridge, MA: Harvard University. Loeb Classical Library; 1965a Jewish Antiquities. Books 18-19.  Vol. 9.  Translated by L. H. Feldman.  Cambridge, MA: Harvard University.  Loeb Classical Library.  Reprinted 1981; 1965b Jewish Antiquities. Book 20.  Vol. 10.  Translated by L. H. Feldman.  Cambridge, MA: Harvard University.  Loeb Classical Library.  Reprinted 1981.

Lees, Harrington, 1917   St. Paul's Friends.  London: The Religious Tract Society.

Levy, Brooks, 1982-83, Kaisar Epibaterios: A Seafarer's Cult at Alexandria.  Israel Numismatic Journal 6-7: 102-117.



Philo 1962   Philo, the Embassy to Gaius.  Vol. 10.  Translated by F. H. Colson.  Cambridge, MA: Harvard University.  Loeb Classical Library.  Reprinted 1991; 1993    The Works of Philo.  Translated by C. D. Yonge.  Peabody, MA: Hendrickson.

Rolston, Holmes 1954  Personalities Around Paul.  Richmond, VA: John Knox.

Seekings, Herbert, 1914   The Men of the Pauline Circle.  London: Charles H. Kelly.


(Posted 3/6/06)