Page 85 - Acts Student Textbook

His speech abilities: "an eloquent man" This term in Koine Greek
can mean either eloquent or educated. In the Septuagint logios
is used of the oracles of God. Apollos was obviously more gifted
in public speaking (Greek rhetoric) than Paul (compare 1 Cor.
1:17; 2:1; 2 Cor. 10:10; and 11:6). He was an excellent preacher!

His OT knowledge: "and he was mighty in the Scriptures" The
term "Scriptures" refers to the OT since at this time he might not
have come across Paul’s writings. Apollos knew his OT well.

His Messianic training:18:25 "This man had been instructed in the way of the Lord ". He had been
trained in the teachings of Jesus, but only up to a certain level or time period. Curtis Vaughan, Acts,
p. 118, footnote #2, lists the things Apollos may have known and preached: (1) John was the
forerunner of the Messiah. (2) He pointed out the Messiah as the Lamb of God who takes away the
sins of the world. (3) Jesus of Nazareth was the Messiah. Must have also emphasized repentance in
his preaching because it was in both John's and Jesus' preaching. Apollos also knew something about
Jesus, but apparently it was His early earthly ministry and not the post-Calvary, post-resurrection
gospel.

How was Apollos’ theology corrected?

Luke tells us that "Priscilla and Aquila took him aside" (18:26 ). The term "took him aside" is used to
describe someone being accepted or received as a friend. It is uncertain how or where Priscilla and
Aquila did this for Apollos. They may have talked to him privately or taken him home with them.
Notice they did not embarrass him or challenge him publicly!

Luke adds that they"explained to him the way of God more accurately." He was teachable, which is
rare for gifted, educated humans! He obviously responded to their fuller information about Jesus.

Sumarry movements of Priscilla and Aquila and Apollos

Apollos ministered in Ephesus and then Corinth (18:24-28).This was during interim between Paul’s
departure and return: approx. one year (Sept. 52-Sept.53). Priscilla and Aquila, mobile tentmakers
and church planters moved from Rome to Corinth (Acts 18:2); Paul left them at Ephesus (18:19, 26);
still at Ephesus with house church (1 Cor 16:19); they return to Rome as hosts of house church (Rom
16:3-4); later again came back to Ephesus (2 Tim 4:19).

Instruction and baptism of immature disciples (19:1-7)

Ephesus described

"Ephesus"(19:1): Michael Magill, NT Trans Line, p. 413, #25, has an informative note. He says, "This
was the capital city of Asia, where Paul was forbidden to go in 16:6. He stopped there briefly in
18:19-21, planning to return. Now he spends over two years here, 19:10."

How should we look at baptism in the name of the Lord Jesus versus in the name of the Father, the
Son, and the Holy Spirit?

Luke says that John’s disciples "were baptized in the name of the Lord Jesus"(19:5). Luke describes
baptism as "in the name of Jesus" (cf. 2:38; 8:12, 16; 10:48). Matthew describes baptism as "in the
name of the Father and the Son and the Holy Spirit" (cf. Matt. 28:19). The baptism formula is not the

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