For he powerfully refuted the Jews in public debate, proving from the Scriptures that Jesus is the Christ
For he powerfully refuted
The phrase "powerfully refuted" indicates a strong, compelling argument that Apollos made against the Jews. The Greek word used here is "διακατελέγχετο" (diakatelegchomai), which implies a thorough and convincing refutation. This suggests that Apollos was not only knowledgeable but also eloquent and persuasive in his arguments. His ability to refute powerfully underscores the importance of being well-versed in Scripture and doctrine, as well as being able to communicate effectively. This serves as an inspiration for believers to study diligently and be prepared to defend their faith with clarity and conviction.

the Jews in public debate
The context of "the Jews in public debate" highlights the setting in which Apollos was engaging. Public debates were common in the ancient world, especially in places like synagogues or marketplaces where ideas were exchanged. The Jews here likely refer to those who were skeptical or opposed to the message of Jesus as the Messiah. Apollos's willingness to engage in public debate demonstrates the early Christian commitment to evangelism and the defense of the Gospel. It also reflects the openness of the early church to dialogue and reasoned discussion, rather than avoiding confrontation.

proving from the Scriptures
"Proving from the Scriptures" is a critical phrase that emphasizes the foundation of Apollos's arguments. The Greek word "ἐπιδεικνὺς" (epideiknus) means to demonstrate or show clearly. Apollos used the Hebrew Scriptures, what Christians refer to as the Old Testament, to make his case. This highlights the continuity between the Old and New Testaments and the fulfillment of prophecy in Jesus Christ. It serves as a reminder of the importance of Scripture as the ultimate authority in matters of faith and doctrine, and the need for believers to be adept in using it to explain and defend their beliefs.

that Jesus is the Christ
The declaration "that Jesus is the Christ" is the central claim of the Christian faith. The term "Christ" comes from the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." Apollos's argument was that Jesus fulfilled the messianic prophecies found in the Scriptures, affirming His identity as the Savior. This assertion is foundational to Christian doctrine, as it affirms Jesus's divine mission and role in God's redemptive plan. For believers, this is a call to recognize and proclaim Jesus as the promised Messiah, the one who brings salvation to all who believe.

(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.

Parallel Commentaries ...

For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

he powerfully
εὐτόνως (eutonōs)
Adverb
Strong's 2159: Vehemently, powerfully, vigorously. Adverb from a compound of eu and a derivative of teino; in a well-strung manner, i.e. intensely.

refuted
διακατηλέγχετο (diakatēlencheto)
Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1246: To effectively (utterly) refute. Middle voice from dia and a compound of kata and elegcho; to prove downright, i.e. Confute.

the
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews
Ἰουδαίοις (Ioudaiois)
Adjective - Dative Masculine Plural
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

in public [debate],
δημοσίᾳ (dēmosia)
Adjective - Dative Feminine Singular
Strong's 1219: Public, publicly. From demos; public; in public.

proving
ἐπιδεικνὺς (epideiknys)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 1925: To show, display, point out, indicate; I prove, demonstrate. From epi and deiknuo; to exhibit.

by
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the
τῶν (tōn)
Article - Genitive Feminine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Scriptures
γραφῶν (graphōn)
Noun - Genitive Feminine Plural
Strong's 1124: (a) a writing, (b) a passage of scripture; plur: the scriptures. A document, i.e. Holy Writ.

[that] Jesus
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

is
εἶναι (einai)
Verb - Present Infinitive Active
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Christ.
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.


Acts 18:28 NIV
Acts 18:28 NLT
Acts 18:28 ESV
Acts 18:28 NASB
Acts 18:28 KJV

Acts 18:28 BibleApps.com
Acts 18:28 Biblia Paralela
Acts 18:28 Chinese Bible
Acts 18:28 French Bible
Acts 18:28 Catholic Bible

NT Apostles: Acts 18:28 For he powerfully refuted the Jews publicly (Acts of the Apostles Ac)