(28) He mightily convinced the Jews.--The conclusion to which he led the Jews was the same as that which St. Paul urged on them. The process was, perhaps, somewhat different, as the line of argument in the Epistle to the Hebrews differs from that in the Epistle to the Galatians. To lead men on, after the manner of Philo, into the deeper meanings that lay beneath the letter of Scripture, to deal with them as those who were pressing forwards to the perfection of maturity in spiritual growth (Hebrews 5:11-14), instead of treating them as children who must be fed with milk and not with "strong meat" (i.e., solid food), as St. Paul had done (1Corinthians 1:2)--it was natural that this should attract followers to the new preacher, and give him a larger measure of real or apparent success in dealing with the Jews than had attended the labours of St. Paul. As Apollos does not appear again in the Acts, it may be well to bring together what is known as to his after-history. At Corinth, as has been said, his name was used as the watchword of a party, probably that of the philosophising Jews and proselytes, as distinguished from the narrower party of the circumcision that rallied round the name of Cephas (1Corinthians 1:12). Not a word escapes from St. Paul that indicates any doctrinal difference between himself and Apollos, and as the latter had been instructed by St. Paul's friends, Aquila and Priscilla, this was, indeed, hardly probable. It would appear from 1Corinthians 16:12, that he returned to Ephesus, probably with letters of commendation from the Church of Corinth (2Corinthians 3:1). St. Paul's confidence in him is shown by his desire that he should return once more to Corinth with Stephanas and Fortunatus and Achaicus. His own reluctance to be the occasion even of the semblance of schism explains his unwillingness to go (1Corinthians 16:12). After this we lose sight of him for some years. These, we may well believe, were well filled up by evangelising labours after the pattern of those which we have seen at Ephesus and Corinth. Towards the close of St. Paul's ministry (A. D. 65) we get our last glimpse of him, in Titus 3:13. He is in company with Zenas, the lawyer (see Note on Matthew 22:35), one, i.e., who, like himself, had a special reputation for the profounder knowledge of the Law of Moses. St. Paul's feeling towards him is still, as of old, one of affectionate interest, and he desires that Titus will help him in all things. He has been labouring at Crete, and there also has gathered round him a distinct company of disciples, whom St. Paul distinguishes from his own; "Let our's also learn to maintain good works" (Titus 3:14). After this, probably after St. Paul's death, he wrote--if we accept Luther's conjecture--the Epistle to the Hebrews, addressed, as some have thought, to the Jewish Christians of Palestine, and specially of Caesarea, but, more probably, as I have been led to believe, to the Christian ascetics, known as Therapeutae, trained, like himself, in the school of Philo, with whom he had formerly been associated at Alexandria. The mention of disciples of, or from, Italy in Hebrews 13:24 suggests a connection with some other Italian Christians than those of Rome, probably with those of Puteoli. (See Note on Acts 28:14.)

Verse 28. - Powerfully confuted for mightily convinced, A.V.; the Christ for Christ, A.V. Powerfully confuted; διακατηλέγχετο, one of St. Luke's peculiar compounds, found nowhere else; εὐτόνως here and Luke 23:10 (vehemently), but nowhere else in the New Testament. The adjective εὔτονος, meaning "nervous," "vehement," and the adverb εὐτόνως, meaning "vigorously," "with force," are very frequent in medical writers; εὐτόνως is also found in the LXX. of Joshua 6:7, Σημαινέτωσαν εὐτόνως, "Let them blow a loud blast." Showing by the Scriptures, etc. The same line of preaching as St. Peter and St. Paul always adopted when address-lug Jews (see Acts 2; Acts 13; Acts 17:3; Acts 18:5, etc.). It is remarkable that the success of Apollos at Corinth seems to have been chiefly among the Jews, who had opposed themselves so vehemently to St. Paul (ver. 6). It is one of the many proofs of the singleness of eye and simplicity of purpose of the great apostle, that the success of this novice where he himself had failed did not excite the least jealousy (1 Corinthians 16:12). St. Luke, too, Paul's friend and biographer, here speaks of the powers and work of Apollos with no stinted measure of praise.

18:24-28 Apollos taught in the gospel of Christ, as far as John's ministry would carry him, and no further. We cannot but think he had heard of Christ's death and resurrection, but he was not informed as to the mystery of them. Though he had not the miraculous gifts of the Spirit, as the apostles, he made use of the gifts he had. The dispensation of the Spirit, whatever the measure of it may be, is given to every man to profit withal. He was a lively, affectionate preacher; fervent in spirit. He was full of zeal for the glory of God and the salvation of precious souls. Here was a complete man of God, thoroughly furnished for his work. Aquila and Priscilla encouraged his ministry, by attendance upon it. They did not despise Apollos themselves, or undervalue him to others; but considered the disadvantages he had laboured under. And having themselves got knowledge in the truths of the gospel by their long intercourse with Paul, they told what they knew to him. Young scholars may gain a great deal by converse with old Christians. Those who do believe through grace, yet still need help. As long as they are in this world, there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. If the Jews were convinced that Jesus is Christ, even their own law would teach them to hear him. The business of ministers is to preach Christ. Not only to preach the truth, but to prove and defend it, with meekness, yet with power.For he mightily convinced the Jews,.... His reasoning was so strong and nervous, his arguments so weighty and powerful, and the passages he produced out of the Old Testament so full and pertinent, that the Jews were not able to stand against him; they could not object to the texts of Scripture he urged, nor to the sense he gave of them, nor answer the arguments founded upon them; he was an overmatch for them; they were refuted by him over and over, and were confounded to the last degree:

and that publicly, in their synagogue, before all the people; which increased their shame and confusion; and was the means of spreading the Gospel, of bringing others to the faith of it, and of establishing them in it, who had already received it: showing by the Scriptures; of the Old Testament, which the Jews received and acknowledged as the word of God:

that Jesus was Christ; or that Christ, that Messiah, which these Scriptures spoke of, whom God had promised, and the church of God expected; and which was the main thing in controversy between the Jews and the Christians, as it still is.