Acts 18:24-26

Acts 18:24-26 — Priscilla and Aquila Teach Apollos

The Narrative

Apollos arrives in Ephesus as a learned Jew, "mighty in the Scriptures" (18:24), eloquent, and fervent in spirit. He teaches accurately "the things concerning Jesus" but knows only the baptism of John (18:25). When Priscilla and Aquila hear him in the synagogue, they take him aside (proselabonto) and "explained to him the way of God more accurately" (akribesteron) (18:26). This is not casual conversation — it is doctrinal correction of a publicly teaching, Scripture-learned man by a married couple, with the wife named first.

Priscilla Named First

In four of the six New Testament references to this couple, Priscilla (Prisca) is named before Aquila (Acts 18:18, 18:26; Romans 16:3; 2 Timothy 4:19). In Greco-Roman naming conventions, the more prominent person was typically listed first. Luke, who is careful with social details, places Priscilla first in this teaching episode — the very moment when their activity is most pedagogical. This is not accidental. Luke signals that Priscilla was the more prominent teacher in this couple, or at minimum an equal partner whose contribution was noteworthy enough to warrant first mention.

The Nature of the Teaching

The verb ektithēmi (to set forth, to explain, to expound) describes what Priscilla and Aquila do. This is the same verb used in Acts 11:4 for Peter "explaining" (exetheto) his vision to the Jerusalem church, and in Acts 28:23 for Paul "explaining" (exetitheto) the kingdom of God to Roman Jews. It is a teaching word — not informal encouragement but systematic doctrinal exposition. Priscilla engaged in the same kind of theological instruction that Peter and Paul performed.

The content of the teaching was "the way of God more accurately" (tēn hodon tou theou akribesteron). Apollos needed corrected theology — he was teaching incomplete doctrine. Priscilla did not merely encourage him or share a personal testimony; she corrected his theological understanding and supplied what was missing.

Who Was Apollos?

Apollos was not a new convert or a casual inquirer. He was: - An Alexandrian Jew — from one of the great centers of Jewish learning - "Mighty in the Scriptures" — deeply competent in the Hebrew Bible - "Fervent in spirit" — passionately committed - Already teaching publicly in the synagogue

This is the kind of man complementarians would classify as exactly the sort of person a woman should not teach. Yet Priscilla does precisely that, and Luke records it without a hint of impropriety. No disclaimer, no qualifier, no suggestion that this was an exception. The narrative presents it as an ordinary and praiseworthy act.

After the Correction

The result of Priscilla and Aquila's teaching is immediate and fruitful. Apollos goes on to Achaia, where he "greatly helped those who had believed through grace" and "powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ" (18:27-28). Priscilla's theological instruction produced one of the early church's most effective public apologists. Her teaching bore lasting fruit in the ministry of a man.

Key Terms

ἐκτίθημι (ektithēmi) — "to set forth, to explain, to expound." Aorist middle exethento in 18:26. This is a technical teaching verb used for systematic doctrinal exposition. Luke uses the same verb for Peter explaining his Cornelius vision to Jerusalem (Acts 11:4) and Paul expounding the kingdom to Roman Jews (Acts 28:23). When Priscilla and Aquila ektithēmi the way of God to Apollos, they are performing the same teaching act attributed to the apostles. There is no diminished or informal variant — this is full theological instruction.

ἀκριβέστερον (akribesteron) — Comparative adverb from akribēs, "more accurately, more precisely, more exactly." Apollos already knew things about Jesus (18:25), but his knowledge was incomplete. Priscilla and Aquila taught him the way of God more accurately — they corrected and completed his theology. This word signals doctrinal precision, not casual sharing.

προσελάβοντο (proselabonto) — Aorist middle of proslambanō, "to take aside, to take to oneself, to receive." The middle voice suggests personal initiative and hospitality — they drew Apollos into their circle. This is the same verb used in Romans 14:1 for welcoming the weak in faith and in Romans 15:7 for mutual acceptance. The action is relational but purposeful.

Πρίσκιλλα (Priskilla) — Diminutive of Prisca. Named before Aquila in the majority of NT references (4 of 6). Naming order in antiquity signaled social prominence, spiritual authority, or active role. Paul calls her a "fellow worker in Christ Jesus" (synergon mou en Christō Iēsou, Romans 16:3) — the same title he gives Timothy, Titus, and other male coworkers.

δυνατὸς ὢν ἐν ταῖς γραφαῖς (dynatos ōn en tais graphais) — "being powerful/mighty in the Scriptures." This describes Apollos — the man Priscilla taught. Dynatos means "able, powerful, competent." This was not an uneducated man receiving basic instruction; this was a Scripture-competent scholar receiving theological correction from a woman.

• Romans 16:3-5 — Paul calls Priscilla and Aquila "my fellow workers in Christ Jesus" (synergous mou) who "risked their own necks for my life." Priscilla receives the same title as Timothy and Titus. Their house hosts a church.
• 2 Timothy 4:19 — Paul sends greetings to "Prisca and Aquila" — Priscilla named first even in Paul's final letter.
• 1 Corinthians 16:19 — "Aquila and Prisca greet you heartily in the Lord, with the church that is in their house." They host a house church in Ephesus — the same city where 1 Timothy was written.
• Acts 2:17-18 — Joel's prophecy: sons and daughters shall prophesy. The Spirit's gifting is gender-inclusive; Priscilla's teaching ministry is a concrete fulfillment.
• 1 Timothy 2:12 — "I do not allow a woman to teach or exercise authority over a man." If this is a universal prohibition, Priscilla violated it with apostolic approval. More likely, Paul addresses a specific Ephesian situation — perhaps the very kind of unqualified teaching Apollos initially offered, but which Priscilla was qualified to correct.
• 1 Corinthians 12:7 — "To each one is given the manifestation of the Spirit for the common good." Teaching gifts are given without gender restriction. Priscilla's teaching of Apollos exemplifies the Spirit's gifting in action.
• Judges 4-5 — Deborah taught, judged, and led Israel. Like Priscilla, her leadership over men is recorded without condemnation.
• Acts 18:27-28 — The fruit of Priscilla's teaching: Apollos goes to Achaia and powerfully refutes Jews publicly. Her instruction produced lasting ministry impact.

For the full argument analysis, see the Argument Library entry.

Summary: 1. "It was private, not public teaching." The text says they took Apollos aside (proselabonto), which complementarians use to argue this was informal, private instruction — not public teaching and therefore not a violation of 1 Timothy 2:12. But 1 Timothy 2:12 does not limit its prohibition to public teaching (if read as a universal prohibition). If a woman cannot teach a man, the venue is irrelevant. Either the prohibition is universal or it is not. Private doctrinal correction of a learn