Author: Calleen Hough

Winning the race

Paul’s ministry of preaching the gospel began to wind down after his second missionary journey (A.D. 49-52). During the transition of him being in a teaching/training role rather than preaching the gospel himself, Paul started writing more about the truth he had learned directly from Jesus. Paul’s first letter to the Corinthians contained many examples of what he considered to be appropriate Christian behavior. One of the topics that Paul covered was Christian workers being paid for their labors. Paul began his argument by pointing out that he and Barnabas had not taken anything they were entitled to from the Corinthians. Paul worked as a tent maker (Acts 18:3) and traveled at his own expense. And yet, he argued, “Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?” (1 Corinthians 9:6-7, ESV).

The case Paul made for receiving wages from the churches he ministered to was founded upon the Old Testament example of God’s temple. He said, “Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:13-14, ESV). After he made it clear that he was entitled to be paid for the work he had done at the church in Corinth, Paul went on to say that he had intentionally refused to take any payment because he didn’t want anyone to be able to claim responsibility for his success (1 Corinthians 9:15). Paul’s motivation for preaching the gospel was not to gain notoriety or to become rich. Paul explained that he was only interested in spiritual rewards. He stated, “What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. For though I be free from all men, yet have I made myself servant to all, that I might gain the more” (1 Corinthians 9:18-19).

Paul apparently believed there was a connection between the payment he received and the results of his work; the less payment he received, the better the outcome of his preaching. Paul wanted to retain all the spiritual power of the gospel in order to win more souls for Christ. Paul went on to explain that his behavior had to be controlled in order for others to be receptive to his message. He stated, “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some” (1 Corinthians 9:22). In his concluding argument, Paul openly declared his intent of becoming the best preacher he could possibly be and used the analogy of winning a race to describe the kind of outcome he was hoping for. Paul stated:

Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (1 Corinthians 9:24-27, ESV)

A stumbling block

A major concern Paul addressed in his first letter to the Corinthians was the influence mature Christians had over those who were relatively new in their faith. The problem Paul pointed out was that those who knew better than to engage in certain activities weren’t setting a good example for others. Referring back to his analogy of laying a foundation for others to build on, Paul stated, “Now as touching things offered unto idols, we know that we all have knowledge, knowledge puffeth up, but charity edifieth” (1 Corinthians 8:1). The Greek word translated edifieth, oikodomeo (oy-kod-om-eh’-o) means “to be a house builder that is construct or (figuratively) confirm” (G3618). What Paul was saying was that understanding the things of God should cause us to want to help others to grow in their faith, not hinder them from spiritual growth.

Paul went on to explain that a person’s conscience could be built up or torn down by the behavior of others. He stated:

As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one…Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is defiled…For if any man see thee which has knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; and through thy knowledge shall the weak brother perish, for whom Christ died? (1 Corinthians 8:4,7,10-11)

Paul’s argument against believers eating food that was sacrificed to idols was that it could make a Christian that was addicted to idolatry think it was okay to continue with his immoral behavior. Even though it might not have been sinful for a Christian to practice idolatry, the demonic beings associated with idol worship were very real and dangerous spiritual forces that could possess and/or ruin an individual’s life. Paul was concerned for the well being of all of the Corinthian believers and didn’t want anyone to suffer as a result of a believer’s careless use of his liberty or freedom in Christ to pursue pleasure (G1658).

Paul warned the Corinthians, “take heed lest by any means this liberty of yours become a stumblingblock to them that are weak” (1 Corinthians 8:9). The Greek word translated stumbling block, proskomma means “a stub that is (figuratively) occasion of apostasy” (G4348). Apostasy in Christianity is the rejection of Christianity by someone who formerly was a Christian. One of the reasons I believe Christians renounce their faith is because of the hypocrisy they see in the church. They get turned off by people that call themselves Christians and yet they do not live the kind of life that Jesus taught his followers to live. Paul’s comment, “Knowledge puffeth up, but charity edifieth” (1 Corinthians 8:1) was probably meant to point out that charity or the attitude of God toward His Son, the human race, and to believers on the Lord Jesus Christ (G26) should be evident in our behavior toward other believers. “Self-will, that is self-pleasing, is the negation of love to God.”

Sexual purity

Paul openly declared to Christians that they were expected to live differently than everyone else. He stated:

Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you: but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ, and by the Spirit of our God. (1 Corinthians 6:9-11, ESV)

Paul used three terms to describe the born-again Christian; washed, sanctified, and justified and implied that believers have a supernatural type of purity that can only be attained through the name of Jesus Christ and Spirit of God. According to Paul, believers are considered to be completely clean, innocent of all charges that might be brought against them that are of a spiritual nature. In other words, Christians are sin-free.

In spite of the believer’s purified state, Paul argued that restraint was necessary to ensure that a Christian’s purity was not compromised. He stated, “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any” (1 Corinthians 6:12). Paul’s reference to being brought under the power of any was likely meant to indicate spiritual bondage or demonic influence. I think Paul was trying to subtly suggest that sin and Satan go hand in hand; any door that we open through sin, Satan is likely to walk through.

Paul’s primary concern related to purity was fornication or sexual sin. He told the Corinthians, “Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:18-20, ESV). Paul’s practical advice to the Corinthians was to get married if sexual temptation was an issue for them. He said, “I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn” (1 Corinthians 7:8-9).

Paul instructed Christians that were married to stay married even if their spouse was not a believer. Paul’s argument for remaining in the marriage was that the unbelieving spouse could be influenced by the godly life of their Christian partner (1 Corinthians 7:14). The only exception to that rule was if the unbelieving spouse chose to abandon the marriage. Paul said, “But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace” (1 Corinthians 7:15). In other words, Paul didn’t expect believers to live in conflict. Paul concluded with the statement, “A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God” (1 Corinthians 7:39-40, ESV).

A double standard

Paul’s first letter to the Corinthians covered several topics that dealt with the distortion of his teaching about grace. Apparently, the Corinthian believers had interpreted God’s grace to mean they could do anything they wanted to and not be punished for it. Paul stated, “It is reported commonly that there is fornication among you, and such fornication as is not so much named amongst the Gentiles, that one should have his father’s wife” (1 Corinthians 5:1). Fornication or porneia (por-ni’-ah) in the Greek was a general term that referred to all kinds of sexual sin including adultery and incest (G4202). Paul pointed out that these kinds of sin were not even considered acceptable behavior for unbelievers. Paul’s frustration with the situation seemed to be focused on the fact that the person that was committing incest was boasting about it in the church as if he was proud of the liberty he had to do such a thing. Paul instructed the Corinthians “to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5).

Paul suggested a double standard was appropriate for judging Christian behavior. His comment “to deliver such a one unto Satan for the destruction of the flesh” (1 Corinthians 5:5) was probably meant as a stern warning against the acceptance of sinful behavior from a person that was born again. Paul explained that we shouldn’t expect unbelievers to act morally because they don’t have the means to do so, but Christians have the ability to overcome sin if they want to. He stated, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ” (1 Corinthians 2:14-16).

Paul concluded that the best way to handle bad behavior in the Corinthian church was to excommunicate the person that was saved who was continually practicing sin. Paul’s instruction “to deliver such a one unto Satan for the destruction of the flesh” basically meant that this type of person shouldn’t have a spiritual support system. Outside the church, he would be open to satanic attack and demonic influence that might eventually drive him to a state of despair, and if he was truly saved, a point of repentance. Paul’s logic may have seemed unusually cruel or even barbaric, but it seems clear that he was extremely concerned about the negative influence this unrepentant believer was having on the Corinthian church. Paul stated plainly that believers should not associate with a person that calls himself a Christian, but habitually practices sin. He said, “But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat” (1 Corinthians 5:11).

Fools for Christ

Paul’s identification of himself as an apostle of Jesus Christ in his salutation to the Corinthians (1 Corinthians 1:1) was probably meant to clarify his role in preaching the gospel. Paul referred to himself as a masterbuilder (1 Corinthians 3:10), someone in a position of authority who was responsible for the success of a building project. The Greek word Paul used that is translated masterbuilder, architekton (ar-khee-tek’-tone) refers to the architect or designer of a building. Architekton is derived from the Greek words arche (ar-khay’) and tekton (tek’-tone) which together suggest that Paul was referring to himself as the initiator of a building project that would eventually be held accountable for the quality of his design. Paul said that he had “laid the foundation” (1 Corinthians 3:10) upon which others were expected to build. From a building project perspective, that meant that Paul’s work would determine the strength and longevity of the building that was erected.

As an apostle of Christ, Paul claimed to have special abilities that enabled him to do the work that God had given him, but Paul didn’t think of himself as someone special. He said, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised” (1 Corinthians 4:9-10). The Greek word translated fools is moros. The English word moron comes from the word moros and is used to describe a person with a mental age in adulthood of between 8 and 12 years old. Paul may have been using a play on words to signify the unworthiness he felt to have been chosen as Christ’s representative. The Greek word moros could be a derivative of the word muo which means to shut the mouth (G3466). One way to describe muo would be to say, no comment or I’m not allowed to talk about that. Paul may have felt that he had been entrusted with delivering a message that was so far above his pay grade that he was not even allowed to interpret the content, just repeat word for word what he had been told.

So that there wouldn’t be any misunderstanding about the prestige associated with his position, Paul described to the Corinthians his experience of preaching the gospel. He said, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (1 Corinthians 4:11-13). The harsh picture Paul painted of his life as an apostle, was probably meant to discourage anyone that might be thinking about taking his ministry away from him. It’s likely that as Paul neared the end of his life and his strength began to wane, other leaders in the church were thinking about picking up where he left off when he was gone. Paul may have been concerned about the gap that would need to be filled and intentionally identified Timothy as his successor. He stated, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

A building project

Paul’s analogy of spiritual growth focused on the progressive steps that were necessary to reach spiritual maturity. Paul began by pointing out that God’s gift of salvation did not guarantee spiritual growth. He stated, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able” (1 Corinthians 3:1-2). The two Christian characteristics Paul compared in this passage, spiritual versus carnal, represented the difference between being supernaturally regenerated or born again and unregenerated, living an animal-like existence. Paul wanted the Corinthians to understand that they were not only acting like babies, but also were in danger of missing the whole point of their salvation. His statement, “I have fed you with milk” (1 Corinthians 3:2) eluded to the Corinthians’ immaturity and lack of awareness of their own bad behavior. Most likely, Paul was trying to make the point that his advice needed to be taken seriously and not treated as meaningless babble.

Paul explained to the Corinthians that spiritual maturity required a process of growth similar to a building project or planting a garden. The process of growth involved stages that might be compared to things like laying a foundation, erecting a structure, etc. Paul started by making it clear that he and others might be involved in the process, but God alone produced the results. He stated, “I have planted, Apollos watered; but God gave the increase” (1 Corinthians 3:6). Paul differentiated himself from other teachers by indicating he was a masterbuilder, a chief constructor or architect (G753). He said, “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:10-11).

Paul seemed to be concerned that his work of preaching the gospel was being undermined by teaching that was inconsistent with God’s plan of salvation. Paul didn’t give any examples of the errant messages that were being circulated, but implied that Jesus Christ’s role was not being emphasized enough. It could be that the process of salvation was being miscommunicated and Paul needed to remind the Corinthians that their supernatural regeneration was a result of what Jesus did for them through his substitutionary death on the cross. Paul explained that when it comes to the process of salvation our work and Christ’s work are two separate things. Although we cannot save ourselves, our service to God contributes to our spiritual growth and development and we will one day be judged for the results we’ve produced. Paul stated, “Every man’s  work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is” (1 Corinthian’s 3:13).

The power of God

During Paul’s two-year stay in Ephesus (Acts 19:10), a man named Apollos ministered to the Jews in Corinth. It says in Acts 19:27-28 that Apollos “helped them much which had believed through grace: for he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.” Apparently, Apollos’ method of teaching was different than Paul’s. Paul was opposed by the Jews in Corinth and it was there that he “shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go to the Gentiles” (Acts 18:6). Apollos on the other hand was born at Alexandria and was described as “an eloquent man, and mighty in the scriptures” (Acts 18:24), meaning Apollos was a great speaker that was probably able to captivate his audience with his relevant application of God’s word and understanding of Christian living.

The stark difference between Paul and Apollos’ styles of preaching caused the believers at Corinth to prefer one them over the other and to form subgroups or cliques that divided the congregation. In his first letter to the Corinthians, Paul addressed this problem in a very direct manner. He stated:

I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” (1 Corinthians 1:10-12, ESV)

Paul’s argument against the divisions that were occurring in Corinth was that no man could claim credit for the salvation of others. Paul stated, “For the preaching of the cross is to them that perish foolishness: but unto us which are saved it is the power of God…For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Corinthians 1:18, 21).

Paul’s reference to the foolishness of preaching in 1 Corinthians 1:21 was meant to stress the absurdity of the idea that a person could be saved by someone explaining the scriptures to him. Paul pointed out that a person had to be “called” or invited into God’s kingdom and that it was the power of God that made it possible for people to accept Christ and be born again (1 Corinthians 1:24). Therefore, Paul concluded, “that your faith should not stand in the wisdom of men, but in the power of God” (1 Corinthians 2:5). Paul went on to say that true wisdom was a gift from God and explained that the power of God was conveyed through his Holy Spirit. According to Paul, God can only reveal things to us through his Spirit and he stated, “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God” (1 Corinthians 2:10-11).

Cultural conflict

Paul’s negative impact on idol worship in Asia resulted in a serious cultural conflict in Ephesus where the temple of Diana was located. Demetrius, a silver smith that made his living selling silver shines for Diana “called together workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone in Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth” (Acts 19:25-27). Demetrius’ declaration that his means of getting rich was being ruined by Paul was the fuel that sparked the fire of a riot in Ephesus. It says in Acts 19:28-29, “when they heard these sayings, they were full of wrath, and cried out saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre.”

The theatre identifed in Acts 19:29 was located on the slope of Mt. Pion at the end of the Arcadian Way and could seat 25,000 people (Introduction to the Epistle of Paul the Apostle to the Ephesians, p. 1694). Paul’s friends in Ephesus encouraged him to stay away from the theatre (Acts 19:31), but apparently he didn’t head their warning (Acts 20:1). The climax of the event came when a man named Alexander was drawn out of the crowd and appointed a spokesman for the Jews. “And Alexander beckoned with his hand, and would have made his defense unto the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians” (Acts 19:33-34). The chanting of the crowd must have been something like what you would hear today in a football stadium when the fans are cheering for their team. The fact that their shouting went on for two hours demonstrates the extreme devotion of Diana’s worshippers.

Even though the crowd appeared to be out of control, an important local official was able to stop the riot and regain control of the Ephesians’ unlawful assembly. His logic was based on the fact that Ephesus was secure in its religious practices. He asked, “what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly” (Acts 19:35-36). In his final exhortation to the people, the town clerk stated, “For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly” (Acts 19:40-41). Apparently, the Ephesians were rational thinkers that were able to see the foolishness of their actions. Paul left Ephesus immediately after this riot, but later returned there (Acts 20:17), shortly before he was arrested in Jerusalem and was taken to Rome for his trial.

Baptism

When Paul returned to Ephesus during his third and final missionary journey, the topic of baptism came up. Paul’s conversation with the Ephesian believers is recorded in Acts 19:2-6 where it says:

He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

Paul’s differentiation between John’s baptism of repentance and the baptism of the Holy Spirit emphasized the fact that repentance was only one aspect of salvation and that it was insufficient for conversion or being born again. Paul’s interaction with the believers at Ephesus was probably a result of his awareness that there had been no change in their behavior in spite of their profession of faith. In his letter to the Ephesians, Paul discussed the new life with Christ and talked about walking according to the course of this world (Ephesians 2:2). Paul told the Ephesians they “were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ” (Ephesians 2:2-4).

The Greek word Paul used that is translated quickened, suzoopoieo (sood-zo-op-oy-eh’o) means to reanimate conjointly with (G4806). Suzoopoieo is a contraction of the words sun (soon) and zoopoieo (dzo-op-oy-eh’o). These two words together convey the idea of a connection that facilitates co-life, somewhat like how Siamese twins sharing vital organs cannot be separated after birth. The Greek word zoopoieo refers specifically to resurrection life which involves the changing or fashioning anew of the bodies of the living. In this context, quicken means to be enabled to respond to the voice of God. “Once born again and indwelt by the Holy Ghost, one does not have to wait to be able to respond. Response comes fully and instantaneously” (G2227). Paul’s understanding of the baptism of the Holy Spirit seemed to include an aspect of shared power. Just like blood flowing through our physical veins, Paul seemed to see the Holy Spirit as a lifeforce that flows in and through the believer’s spiritual heart. According to Paul, without the baptism of the Holy Spirit, a believer was for all intents and purposes, still spiritually dead. In their conversation about being born again, Jesus told Nicodemus, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

A transition

The last stop on Paul’s second missionary journey was Ephesus, a “leading commercial city of Asia Minor, the capital of provincial Asia and the warden of the temple of Artemis (Diana)” (note on Acts 18:19). The temple of the great goddess Diana, one of the seven wonders of the ancient world, was the glory of Ephesus. It was “425 feet long and 220 feet wide, having 127 white marble columns 62 feet high and less than 4 feet apart. In the inner sanctuary was the many-breasted image supposedly dropped from heaven” (note on Acts 19:27). It says in Acts 18:19 that after Paul arrived in Ephesus, he “entered into the synagogue, and reasoned with the Jews.” The Greek words translated reasoned, dia (dee-ah’) and lego (leg’-o) suggest that Paul had a dialogue with the Jews in Ephesus, rather than just preaching the gospel to them. Paul seemed to be showing respect to the Ephesian Jews and may have been aware of the fact that in spite of tremendous pressure to conform to the Ephesian culture, these Jews had remained loyal to Jehovah (note on Acts 19:33).

Paul’s brief stay in Ephesus was followed by a visit from a man named Apollos who was described as “an eloquent man, and mighty in the scriptures” who “was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John” (Acts 18:24-25). Apollos was an ordinary man who apparently took it upon himself to preach the gospel of Jesus Christ without having any official capacity to do so. Apollos’ arrival in Ephesus marked an important transition from Paul’s formal effort to spread the gospel through his missionary journeys to a more informal method of teaching the scriptures in churches that had already been established. Rather than rebuke or criticize Apollos because he didn’t have an adequate understanding of the gospel message, Paul’s companions, Aquila and Priscilla, took Apollos aside privately and “expounded unto him the way of God more perfectly” (Acts 18:26). Afterward, it says in Acts 18:27 that Apollos went to Corinth and “helped them much which had believed through grace.”

Apollos’ background in secular history may have contributed to his success in teaching the Jews at Corinth about Jesus (Acts 18:28). Apollos was from Alexandria, a town founded by Alexander the Great around 332 B.C. It says in Acts 18:24 that Apollos was not only an eloquent man, but he also had a good command or understanding of the scriptures. Paul’s failure to reach the Corinthian Jews, contrasted with Apollos’ success suggests that a cultural connection rather than a divine anointing was necessary to preach the gospel effectively. It seems likely there was a cultural barrier that kept the secular Jews from understanding Paul’s concept of grace. It’s possible that the Corinthian Jews’ compromised lifestyle made them more defensive and unreceptive when Paul explained to them that Jesus Christ had been crucified for their sins. It says of Apollos in Acts 18:28 that “he mightily convinced the Jews,” meaning he left them without a shadow of a doubt that what he was saying was actually true, Jesus was Christ.