And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Apollos.
Acts 19:1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
1 Corinthians 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
1 Corinthians 3:5,6 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? …
Alexandria.
Acts 6:9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
Acts 27:6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.
an.
Exodus 4:10 And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.
Isaiah 3:3 The captain of fifty, and the honourable man, and the counseller, and the cunning artificer, and the eloquent orator.
1 Corinthians 2:1,2 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God…
mighty.
Acts 18:28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Acts 7:22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
Ezra 7:6,12 This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him…
a native of Alexandria
Alexandria was a major center of learning and culture in the ancient world, home to the famous Library of Alexandria. It had a significant Jewish population, and the Septuagint, the Greek translation of the Hebrew Scriptures, was produced there. Apollos' background in such a scholarly environment likely contributed to his knowledge and eloquence.
came to Ephesus
Ephesus was a prominent city in Asia Minor, known for its temple to Artemis and as a hub of commerce and culture. It was a strategic location for the spread of the Gospel. Apollos' arrival in Ephesus places him in a city where Paul had previously ministered, setting the stage for further development of the early church.
He was an eloquent man
Eloquence was highly valued in Greco-Roman culture, and Apollos' ability to speak persuasively would have been a significant asset in his ministry. This skill would have helped him effectively communicate the Gospel and engage in public debates.
well versed in the Scriptures
Being well versed in the Scriptures indicates a deep knowledge of the Hebrew Bible, which would have been essential for teaching and defending the faith. This phrase suggests that Apollos was not only knowledgeable but also capable of interpreting and applying the Scriptures, a critical skill for early Christian leaders. His understanding would have been rooted in the Jewish tradition, yet open to the revelation of Christ as the fulfillment of prophecy.
- The word signals a seamless continuation of God’s unfolding plan. While Paul is strengthening churches elsewhere (Acts 18:23), the Lord is already positioning another servant for the next phase of ministry.
- Scripture consistently shows God orchestrating multiple threads at once—Joseph in Egypt (Genesis 50:20), Esther in Persia (Esther 4:14), and now Apollos in Ephesus.
- Because “the counsel of the LORD stands forever” (Psalm 33:11), we trust every “meanwhile” in our own lives is under His sovereign timing.
- Luke immediately highlights Apollos’s Jewish heritage, tying him to the covenant people and the promises of Scripture (Romans 9:4-5).
- His name soon becomes well-known in Corinth (1 Corinthians 1:12; 3:6), showing how God can raise up unexpected workers to complement Paul’s ministry rather than compete with it.
- Titus 3:13 later calls Apollos a “brother,” confirming his faithful service across the churches.
- Alexandria in Egypt was a center of learning and boasted a massive Jewish population; the Septuagint translation arose there. Apollos’s background explains both his education and his familiarity with the Old Testament.
- Just as Moses was trained “in all the wisdom of the Egyptians” (Acts 7:22), Apollos’s upbringing equips him for kingdom usefulness. God redeems our past experiences for His purposes (Philippians 3:7-8).
- Ephesus had already tasted the gospel through Paul (Acts 18:19-21). Now the Lord sends Apollos to water seeds that were planted earlier—“I planted, Apollos watered, but God caused the growth” (1 Corinthians 3:6).
- This relay of ministry underscores body life: no single believer carries the whole load (Ephesians 4:16).
- The city would later receive both Paul’s extended teaching (Acts 19:1-10) and Jesus’ personal message (Revelation 2:1-7), highlighting Ephesus’s strategic importance.
- Unlike Moses who felt “slow of speech” (Exodus 4:10), Apollos is gifted in public address.
- God uses every personality—both the plainspoken (1 Corinthians 2:1) and the eloquent—to advance His truth. The message, not the messenger, remains central (2 Corinthians 4:7).
- Eloquent speech, when anchored to Scripture, can powerfully persuade hearers (Proverbs 15:23; Ecclesiastes 12:10).
- Apollos’s learning is not merely academic; he knows the Word deeply and can handle it accurately (2 Timothy 2:15).
- From childhood Timothy was taught “the sacred Scriptures, which are able to make you wise for salvation” (2 Timothy 3:15); Apollos enjoys the same grounding.
- Jesus Himself opened the Scriptures to show how they point to Him (Luke 24:27). Apollos’s mastery readies him to do the same, preparing the way for Priscilla and Aquila to fill in the gospel details (Acts 18:26).
Acts 18:24 introduces Apollos as God’s carefully prepared servant—Jewish by birth, Alexandrian by training, eloquent in speech, and saturated in Scripture—arriving in Ephesus at precisely the right moment in God’s coordinated plan. His story reminds us that the Lord skillfully weaves together background, gifting, and timing to advance the gospel, and that every believer’s unique preparation can be offered for Christ’s glory and the building up of His church.
(24) And a certain Jew named Apollos, born at Alexandria.--The name was probably a contraction of Apollonius or Apollodorus. The facts in the New Testament connected with him show that he occupied a prominent position in the history of the Apostolic Church. Conjectures, more or less probable, indicate a yet more representative character and a wider range of influence. Luther, looking to the obviously Alexandrian character of the Epistle to the Hebrews and to the mystery which shrouds its authorship, and which led Origen to the conclusion that God alone knew who wrote it, hazarded the thought that Apollos was the writer. Later critics have adopted the hypothesis, and have brought it to a closer approximation to certainty by an induction from numerous parallelisms in thought and language between the Epistle and the writings of Philo, who lived between B.C. 20 and A.D. 40 or 50. The present writer has carried the inquiry one step further. Among the ethical books of the LXX. there is one, the Wisdom of Solomon, the authorship of which is also an unsolved problem. It is not named or quoted by any pre-Christian writer, Clement of Rome being the first writer who shows traces of its influence, just as he is the first who reproduces the thoughts of the Epistle to the Hebrews. It has been ascribed to Philo partly on the external evidence of a doubtful passage in the Muratorian Canon, partly on the internal evidence of numerous coincidences with his writings. A careful comparison of the two books shows so close an agreement in style and language between the Wisdom of Solomon and the Epistle to the Hebrews that it is scarcely possible to resist the inference that they must have come from the same pen, and that they represent, therefore, different stages in the spiritual growth of the same man. Those who wish to carry the inquiry further will find the subject discussed at length in two papers, "On the Writings of Apollos," in Vol. I. of the Expositor. Without assuming more than the probability of this inference, it is yet obvious that a Jew coming from Alexandria at this time could hardly fail to have come under Philo's influence, and that his mode of interpreting the Scriptures would naturally present many analogies to that of the Alexandrian thinker. To him accordingly may be assigned, without much risk of error, the first introduction of the characteristic idea of Philo that the Unseen Godhead manifests itself in the Logos, the Divine Word, or Thought, as seen in the visible creation, and in the spirit and heart of man (Wisdom Of Solomon 9:1-2; Wisdom Of Solomon 9:4; Wisdom Of Solomon 16:12; Wisdom Of Solomon 18:15; Hebrews 4:12). It will be remembered that Jews of Alexandria were among those who disputed with Stephen (Acts 6:9). Some of these may have been more or less persuaded by his. preaching, and have carried back to their native city some knowledge, more or less complete, of the new faith. . . . Verse 24. - Now for and, A.V.; an Alexandrian by race for born at Alexandria, A.V.; learned for eloquent, A.V. (λόγιος); came to Ephesus; and he was mighty, etc., for and mighty in the Scriptures, came, etc., A.V. From ver. 24 to ver. 28 is a distinct episode, and an important one, as containing the first mention of a very remarkable man, Apollos (a short form of Apollonius, like Epaphras for Epaphroditus) of Alexandria, a city destined to play a conspicuous part in Church history, as the traditional Church and see of St. Mark, the school of the Neoplatonists, the scene of the labors of Origen, Clement, and many other men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and Valentinus. The notices of Apollos in the New Testament are Acts 19:1; 1 Corinthians 1:12; 1 Corinthians 3:4, 5, 6, 22; 1 Corinthians 4:6; 1 Corinthians 16:12; Titus 3:13; and all show St. Paul's high esteem for him. It was no more his fault than St. Peter's and St. Paul's that the factious Corinthians elevated him, or rather degraded him, into the leader of a party, Eloquent seems to be a better translation of λόγιος here than learned. The Greek word, which only occurs here in the New Testament, has both meanings.