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== Hastings' Dictionary of the New Testament <ref name="term_54923" /> == | == Hastings' Dictionary of the New Testament <ref name="term_54923" /> == | ||
<p> In Acts 18:24-25 [[Apollos]] is described as ‘a Jew, an [[Alexandrian]] by race, a learned man, mighty in the Scriptures, instructed in the way of the Lord, fervent in spirit,’ who came to [[Ephesus]] when [[Aquila]] and [[Priscilla]] had been left there by St. Paul to do pioneering work pending the Apostle’s return. Apollos ‘spake and taught carefully the things concerning Jesus’; but his knowledge of Jesus was limited, for he knew ‘only the baptism of John.’ </p> <p> It is not easy to elucidate the meaning of the rather obscure phrases in Acts 18:25-26. Schmiedel cuts the knot by making Acts 18:25 c, Acts 18:26 bc later accretions. Wendt throws out the whole of Acts 18:25, regarding Apollos as a Jew having no connexion with John or with Jesus, McGiffert is of opinion that the description of Apollos as ‘instructed in the way of the Lord’ and as teaching ‘the things concerning Jesus’ is erroneous; Acts 18:25 a must have been added by St. Luke. ‘We are to think of Apollos as a disciple of John who was carrying on the work of his master and preaching to his countrymen repentance in view of the approaching kingdom of God’ ( <i> [[Apostolic]] Age </i> , 219f.). Harnack says: ‘Apollos would appear to have been originally a regular missionary of John the Baptist’s movement; but the whole narrative of Acts at this point is singularly coloured and obscure’ ( <i> [[Expansion]] of [[Christianity]] </i> , i. 331 n.[Note: . note.]). </p> <p> Without falling back on any of these somewhat contradictory explanations, we gather that Apollos had an imperfect hearsay acquaintance with the story of Jesus, though enough to convince him of His Messiahship. If the twelve men found in Ephesus by St. Paul ( Acts 19:1-2) may be treated as disciples of Apollos, he had not heard ‘whether the [[Holy]] Ghost was given.’ His bold eloquence in the synagogue attracted Aquila and Priscilla ( <i> q.v. [Note: quod vide, which see.] </i> ), who ‘took him unto them and expounded the way of God more carefully.’ This indefinite expression does not carry us very far. It seems unlikely that Apollos was baptized at Ephesus, for the twelve disciples are still ignorant of baptism, nor was there a [[Christian]] Church in Ephesus until after St. Paul’s return later. In this connexion, the Western reading is interesting: that ‘the brethren’ who encouraged Apollos to go to [[Achaia]] were [[Corinthian]] Christians. Perhaps they recognized the need of fuller instruction than could be given in Ephesus for such a promising disciple, who was likely to become a powerful Christian teacher. </p> <p> The work of Apollos in [[Corinth]] is described as ‘helping them much which had believed through grace’ ( Acts 18:27). St. Paul’s mission must have left a number of uninstructed [[Christians]] in Corinth. These converts had been persuaded to ‘believe through grace.’ But the Christian life of some was undeveloped; and the powerful preaching of Apollos did much to help them. </p> <p> This conception of the work of Apollos in Corinth is in accord with St. Paul’s words in 1 Corinthians 3:6, ‘I planted; Apollos watered.’ It is justifiable also to recognize Apollos in St. Paul’s reference to men who ‘build on the foundation’ he had laid ( 1 Corinthians 3:11-12), and to ‘tutors in Christ’ ( 1 Corinthians 4:15) in contrast to himself as their ‘father,’ [[Evidently]] Apollos’ work was not so much preaching the gospel to the unconverted as buttressing the faith of Christians, partly by an eloquent exposition of the OT, and partly by a powerful apologetic which silenced opponents and strengthened believers. </p> <p> But this confirming work done by Apollos in Corinth had other effects which were less useful. It appears to have been influential in determining the subsequent character of the Church. [[Preaching]] to recent converts whose intellectual equipment was slender and whose Christian knowledge must have been elementary, Apollos, whose own instruction had been imperfect, would inevitably put the impress of his own mode of thinking upon them. Thus there arose a party in the Corinthian Church with the watch-word ‘I am of Apollos.’ Although some of these had been converted by St. Paul’s preaching, they had been ‘much helped’ by Apollos. Under the influence of their ‘tutor in Christ,’ their interpretation of Christian truth and duty took on the hue of Apollos rather than of St. Paul. </p> <p> The distinctive elements in the preaching of Apollos may be gauged from two considerations. (1) He was ‘a [[Jewish]] Christian versed in the Alexandrian philosophy,’ whose ‘method of teaching differed from that of Paul, in the first place in being presented in a strikingly rhetorical form, and also by the use of Alexandrian speculation and allegorical interpretation of Scripture.… Apollos sought to reinforce the [[Gospel]] which was common to both [Paul and himself], by means of the Alexandrian philosophy and methods of exegesis’ (Pfleiderer, i. 145f.). It is questionable, however, whether the gospel he preached was in all respects ‘common to both Paul and himself.’ It cannot be without significance that St. Paul has to emphasize the work of the Holy Spirit so definitely as he does in 1 Cor. (cf. 1 Corinthians 2:10-16; 1 Corinthians 3:16; 1 Corinthians 12:1-4). Apollos when he arrived in Ephesus did not know of the giving of the Holy Spirit. Even in Corinth his efforts were to show by the [[Scriptures]] that Jesus was the Christ ( Acts 18:28). It seems likely that his preaching had this Jewish tone all through, and lacked the spiritual note so dominant in St. Paul’s preaching. It was not Judaistic; it was ‘a middle term between Paulinism and Judaism’ (Pfleiderer, i. 148). </p> <p> The last NT reference to Apollos ( Titus 3:13) connects him with ‘Zenas the lawyer,’ probably a convert from the Jewish scribes. This confirms the idea that Apollos maintained a Hebraistic type of preaching, though his Alexandrian training differentiated him from the ‘Judaizers’ who pursued St. Paul so relentlessly, Apollos did not recognize that he was anti-Pauline. But the inevitable result of his preaching was to produce a different type of Christian from the type St. Paul desired. </p> <p> (2) Despite Weizsäcker’s disclaimer, some of the results of the teaching of Apollos can he recognized in those irregularities in the Corinthian Church to which St. Paul refers in 1 Corinthians. Would not his eloquence, his philosophical bent, and his reiterated emphasis on Jesus as the Christ, lead to imperfect conversions? And may not the preference for the gift of tongues, or the difficulties about marriage, be traced naturally to this eloquent ascetic? In Corinth, St. Paul resolved ‘not to know anything save Christ, and him crucified’ ( 1 Corinthians 2:2). Apollos was less conscious of the dangers of another mode of preaching; and his convincing eloquence might win converts who had not ‘believed through grace.’ This judgment is in harmony with St. Paul’s references to Apollos. They scarcely justify the remark of Pfleiderer that St. Paul and Apollos were ‘on the best of terms’ (i. 146). The relations were correct, but hardly cordial. The two men were friendly; but they occupied different standpoints, and could not always agree. St. Paul was very anxious to avoid friction in Corinth. Therefore he wrote about ‘the parties’ in a conciliatory spirit, acknowledging generously the work of Apollos. In the same spirit, Apollos did not accept the invitation of the Corinthians ( 1 Corinthians 16:12). But there are hints that St. Paul did not reckon Apollos among the great Christian teachers. He is not mentioned among the founders of the Church in 2 Corinthians 1:19. In 1 Corinthians 16:12 he is referred to only as ‘the brother,’ whore other people’s work is described with enthusiasm. St. Paul’s references to his own preaching ‘not in wisdom of words’; to ‘wood, hay, stubble’ as possibly built on the foundation he has laid; to ‘ten thousand tutors in Christ’ who may conceivably mislead: these are compatible at least with St. Paul’s fear lest the work of Apollos might be somewhat subversive of his own. Then in Titus 3:13 St. Paul links Apollos with [[Zenas]] in a kindly spirit, but not as if he were an outstanding leader. Probably, whilst sincerely respecting each other, they recognized frankly the differences between them; and in a very creditable manner each man went on his own way. Like St. Paul, Apollos tried to avoid fomenting the party spirit in Corinth; and the NT leaves him in Crete, as a travelling preacher. </p> <p> Several scholars favour the theory, suggested by Luther, that Apollos was the author of ‘Hebrews.’ Probably we must accept Bruce’s summing up: ‘Apollos is the kind of man wanted. With this we must be content’ ( <i> Hasting's Dictionary of the Bible (5 vols) </i> ii. 338a). </p> <p> Literature.-articles in <i> Hasting's Dictionary of the Bible (5 vols) </i> and <i> Encyclopaedia Biblica </i> on ‘Apollos,’ ‘Corinth,’ ‘Corinthians’; | <p> In Acts 18:24-25 [[Apollos]] is described as ‘a Jew, an [[Alexandrian]] by race, a learned man, mighty in the Scriptures, instructed in the way of the Lord, fervent in spirit,’ who came to [[Ephesus]] when [[Aquila]] and [[Priscilla]] had been left there by St. Paul to do pioneering work pending the Apostle’s return. Apollos ‘spake and taught carefully the things concerning Jesus’; but his knowledge of Jesus was limited, for he knew ‘only the baptism of John.’ </p> <p> It is not easy to elucidate the meaning of the rather obscure phrases in Acts 18:25-26. Schmiedel cuts the knot by making Acts 18:25 c, Acts 18:26 bc later accretions. Wendt throws out the whole of Acts 18:25, regarding Apollos as a Jew having no connexion with John or with Jesus, McGiffert is of opinion that the description of Apollos as ‘instructed in the way of the Lord’ and as teaching ‘the things concerning Jesus’ is erroneous; Acts 18:25 a must have been added by St. Luke. ‘We are to think of Apollos as a disciple of John who was carrying on the work of his master and preaching to his countrymen repentance in view of the approaching kingdom of God’ ( <i> [[Apostolic]] Age </i> , 219f.). Harnack says: ‘Apollos would appear to have been originally a regular missionary of John the Baptist’s movement; but the whole narrative of Acts at this point is singularly coloured and obscure’ ( <i> [[Expansion]] of [[Christianity]] </i> , i. 331 n.[Note: . note.]). </p> <p> Without falling back on any of these somewhat contradictory explanations, we gather that Apollos had an imperfect hearsay acquaintance with the story of Jesus, though enough to convince him of His Messiahship. If the twelve men found in Ephesus by St. Paul ( Acts 19:1-2) may be treated as disciples of Apollos, he had not heard ‘whether the [[Holy]] Ghost was given.’ His bold eloquence in the synagogue attracted Aquila and Priscilla ( <i> q.v. [Note: quod vide, which see.] </i> ), who ‘took him unto them and expounded the way of God more carefully.’ This indefinite expression does not carry us very far. It seems unlikely that Apollos was baptized at Ephesus, for the twelve disciples are still ignorant of baptism, nor was there a [[Christian]] Church in Ephesus until after St. Paul’s return later. In this connexion, the Western reading is interesting: that ‘the brethren’ who encouraged Apollos to go to [[Achaia]] were [[Corinthian]] Christians. Perhaps they recognized the need of fuller instruction than could be given in Ephesus for such a promising disciple, who was likely to become a powerful Christian teacher. </p> <p> The work of Apollos in [[Corinth]] is described as ‘helping them much which had believed through grace’ ( Acts 18:27). St. Paul’s mission must have left a number of uninstructed [[Christians]] in Corinth. These converts had been persuaded to ‘believe through grace.’ But the Christian life of some was undeveloped; and the powerful preaching of Apollos did much to help them. </p> <p> This conception of the work of Apollos in Corinth is in accord with St. Paul’s words in 1 Corinthians 3:6, ‘I planted; Apollos watered.’ It is justifiable also to recognize Apollos in St. Paul’s reference to men who ‘build on the foundation’ he had laid ( 1 Corinthians 3:11-12), and to ‘tutors in Christ’ ( 1 Corinthians 4:15) in contrast to himself as their ‘father,’ [[Evidently]] Apollos’ work was not so much preaching the gospel to the unconverted as buttressing the faith of Christians, partly by an eloquent exposition of the OT, and partly by a powerful apologetic which silenced opponents and strengthened believers. </p> <p> But this confirming work done by Apollos in Corinth had other effects which were less useful. It appears to have been influential in determining the subsequent character of the Church. [[Preaching]] to recent converts whose intellectual equipment was slender and whose Christian knowledge must have been elementary, Apollos, whose own instruction had been imperfect, would inevitably put the impress of his own mode of thinking upon them. Thus there arose a party in the Corinthian Church with the watch-word ‘I am of Apollos.’ Although some of these had been converted by St. Paul’s preaching, they had been ‘much helped’ by Apollos. Under the influence of their ‘tutor in Christ,’ their interpretation of Christian truth and duty took on the hue of Apollos rather than of St. Paul. </p> <p> The distinctive elements in the preaching of Apollos may be gauged from two considerations. (1) He was ‘a [[Jewish]] Christian versed in the Alexandrian philosophy,’ whose ‘method of teaching differed from that of Paul, in the first place in being presented in a strikingly rhetorical form, and also by the use of Alexandrian speculation and allegorical interpretation of Scripture.… Apollos sought to reinforce the [[Gospel]] which was common to both [Paul and himself], by means of the Alexandrian philosophy and methods of exegesis’ (Pfleiderer, i. 145f.). It is questionable, however, whether the gospel he preached was in all respects ‘common to both Paul and himself.’ It cannot be without significance that St. Paul has to emphasize the work of the Holy Spirit so definitely as he does in 1 Cor. (cf. 1 Corinthians 2:10-16; 1 Corinthians 3:16; 1 Corinthians 12:1-4). Apollos when he arrived in Ephesus did not know of the giving of the Holy Spirit. Even in Corinth his efforts were to show by the [[Scriptures]] that Jesus was the Christ ( Acts 18:28). It seems likely that his preaching had this Jewish tone all through, and lacked the spiritual note so dominant in St. Paul’s preaching. It was not Judaistic; it was ‘a middle term between Paulinism and Judaism’ (Pfleiderer, i. 148). </p> <p> The last NT reference to Apollos ( Titus 3:13) connects him with ‘Zenas the lawyer,’ probably a convert from the Jewish scribes. This confirms the idea that Apollos maintained a Hebraistic type of preaching, though his Alexandrian training differentiated him from the ‘Judaizers’ who pursued St. Paul so relentlessly, Apollos did not recognize that he was anti-Pauline. But the inevitable result of his preaching was to produce a different type of Christian from the type St. Paul desired. </p> <p> (2) Despite Weizsäcker’s disclaimer, some of the results of the teaching of Apollos can he recognized in those irregularities in the Corinthian Church to which St. Paul refers in 1 Corinthians. Would not his eloquence, his philosophical bent, and his reiterated emphasis on Jesus as the Christ, lead to imperfect conversions? And may not the preference for the gift of tongues, or the difficulties about marriage, be traced naturally to this eloquent ascetic? In Corinth, St. Paul resolved ‘not to know anything save Christ, and him crucified’ ( 1 Corinthians 2:2). Apollos was less conscious of the dangers of another mode of preaching; and his convincing eloquence might win converts who had not ‘believed through grace.’ This judgment is in harmony with St. Paul’s references to Apollos. They scarcely justify the remark of Pfleiderer that St. Paul and Apollos were ‘on the best of terms’ (i. 146). The relations were correct, but hardly cordial. The two men were friendly; but they occupied different standpoints, and could not always agree. St. Paul was very anxious to avoid friction in Corinth. Therefore he wrote about ‘the parties’ in a conciliatory spirit, acknowledging generously the work of Apollos. In the same spirit, Apollos did not accept the invitation of the Corinthians ( 1 Corinthians 16:12). But there are hints that St. Paul did not reckon Apollos among the great Christian teachers. He is not mentioned among the founders of the Church in 2 Corinthians 1:19. In 1 Corinthians 16:12 he is referred to only as ‘the brother,’ whore other people’s work is described with enthusiasm. St. Paul’s references to his own preaching ‘not in wisdom of words’; to ‘wood, hay, stubble’ as possibly built on the foundation he has laid; to ‘ten thousand tutors in Christ’ who may conceivably mislead: these are compatible at least with St. Paul’s fear lest the work of Apollos might be somewhat subversive of his own. Then in Titus 3:13 St. Paul links Apollos with [[Zenas]] in a kindly spirit, but not as if he were an outstanding leader. Probably, whilst sincerely respecting each other, they recognized frankly the differences between them; and in a very creditable manner each man went on his own way. Like St. Paul, Apollos tried to avoid fomenting the party spirit in Corinth; and the NT leaves him in Crete, as a travelling preacher. </p> <p> Several scholars favour the theory, suggested by Luther, that Apollos was the author of ‘Hebrews.’ Probably we must accept Bruce’s summing up: ‘Apollos is the kind of man wanted. With this we must be content’ ( <i> Hasting's Dictionary of the Bible (5 vols) </i> ii. 338a). </p> <p> Literature.-articles in <i> Hasting's Dictionary of the Bible (5 vols) </i> and <i> Encyclopaedia Biblica </i> on ‘Apollos,’ ‘Corinth,’ ‘Corinthians’; W. M. Ramsay, <i> St. Paul the [[Traveller]] and the Roman [[Citizen]] </i> , London, 1895, pp. 252, 267ff.; O. Pfleiderer, <i> Prim. Christianity </i> , do. 1906, i. 145-160; C. v. Weizsäcker, <i> Apostolic Age </i> , i. 2 [do. 1897] 319-322, ii. [1895] 97; A. Harnack, <i> Expansion of Christianity </i> 2, do. 1908, i. 79; A. C. McGiffert, <i> Apostolic Age </i> , Edinburgh, 1897, p. 290ff.; A. Wright, <i> Some NT Problems </i> , London, 1898, p. 309; A. Deane, <i> Friends and Fellow-Labourers of St. Paul </i> , do. 1907, p. 20; F. J. A. Hort, <i> Journal of Theological Studies </i> , Oct. 1905; and Schaff-Herzog[Note: chaff-Herzog The New Schaff-Herzog Encyclopedia (Eng. tr. of PRE).], article‘Apollos.’ For authorship of ‘Hebrews,’ see Comm. on Heb. by M. Dods ( <i> Expositor’s Greek [[Testament]] </i> ), 229, and articlein <i> Hasting's Dictionary of the Bible (5 vols) </i> on ‘Hebrews, [[Epistle]] to.” </p> <p> J. E. Roberts. </p> | ||
== Fausset's Bible Dictionary <ref name="term_34446" /> == | == Fausset's Bible Dictionary <ref name="term_34446" /> == | ||
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== Hastings' Dictionary of the Bible <ref name="term_49478" /> == | == Hastings' Dictionary of the Bible <ref name="term_49478" /> == | ||
<p> <strong> APOLLOS </strong> (a pet name, abbreviated from <em> [[Apollonius]] </em> , which appears in D [Note: Deuteronomist.] text of Acts 18:24 ). Apart from a doubtful reference in Titus 3:13 , we derive our knowledge of Apollos from 1 Cor. and Acts 18:24-28 . In Acts he is described as an Alexandrian Jew, an eloquent man, with an effective knowledge of the OT. He came to Ephesus before St. Paul sojourned there, and, having been instructed in the way of the Lord, he zealously proclaimed his views in the synagogue, where Priscilla and Aquila heard him. What exactly his views were, it is not easy to decide. Acts 18:25 suggests that he was a Christian in some sense, that he knew the story of Jesus, believed in Him as Messiah, but did not know of the coming of the Holy Ghost. The disciples mentioned in Acts 19:1 ff., who are clearly in a parallel position, do not seem to know even so much as this; and ‘instructed in the way of the Lord’ need not mean Christianity, while even the phrase ‘the things concerning Jesus’ may refer simply to the Messianic prophecies (cf. Luke 24:27 , and see art. ‘Apollos’ by | <p> <strong> APOLLOS </strong> (a pet name, abbreviated from <em> [[Apollonius]] </em> , which appears in D [Note: Deuteronomist.] text of Acts 18:24 ). Apart from a doubtful reference in Titus 3:13 , we derive our knowledge of Apollos from 1 Cor. and Acts 18:24-28 . In Acts he is described as an Alexandrian Jew, an eloquent man, with an effective knowledge of the OT. He came to Ephesus before St. Paul sojourned there, and, having been instructed in the way of the Lord, he zealously proclaimed his views in the synagogue, where Priscilla and Aquila heard him. What exactly his views were, it is not easy to decide. Acts 18:25 suggests that he was a Christian in some sense, that he knew the story of Jesus, believed in Him as Messiah, but did not know of the coming of the Holy Ghost. The disciples mentioned in Acts 19:1 ff., who are clearly in a parallel position, do not seem to know even so much as this; and ‘instructed in the way of the Lord’ need not mean Christianity, while even the phrase ‘the things concerning Jesus’ may refer simply to the Messianic prophecies (cf. Luke 24:27 , and see art. ‘Apollos’ by J. H. A. [[Hart]] in <em> JThS </em> , Oct. 1905). In Ephesus, Apollos may have preached only John’s baptism of repentance. But Priscilla and Aquila made him a full Christian. </p> <p> Later on Apollos worked in Corinth, with great success. His eloquence and Philonic culture won him a name for wisdom, and made his preaching attractive, so that many declared themselves his special followers ( 1 Corinthians 1:12 ). Apollos’ teaching in Corinth may have been marked by allegorical interpretation, insistence on [[Divine]] knowledge, and on the need of living according to nature (see St. Paul’s sarcastic reference to ‘nature’ in 1 Corinthians 11:14 ). But the party-strife at Corinth was not of his intending. Apollos and Paul were agreed in their gospel ( 1 Corinthians 3:8 ) a fact the Corinthians overlooked. Apollos refused the request of the Corinthians for a speedy second visit ( 1 Corinthians 16:12 ). St. Paul apparently speaks of Apollos as an [[Apostle]] ( 1 Corinthians 4:9 ). We have no certain records of Apollos’ teaching, but it has been suggested that he wrote the Wisdom of [[Solomon]] before, and the letter to the Hebrews after, his conversion. </p> <p> H. G. Wood. </p> | ||
== Watson's Biblical & Theological Dictionary <ref name="term_80082" /> == | == Watson's Biblical & Theological Dictionary <ref name="term_80082" /> == | ||
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== American Tract Society Bible Dictionary <ref name="term_15345" /> == | == American Tract Society Bible Dictionary <ref name="term_15345" /> == | ||
<p> A Jew of Alexandria, a learned and eloquent man, who through the Scriptures and the ministry of John the Baptist became a Christian. He visited Ephesus about | <p> A Jew of Alexandria, a learned and eloquent man, who through the Scriptures and the ministry of John the Baptist became a Christian. He visited Ephesus about A. D. 54, and publicly proclaimed his faith in Christ; whereupon he was further instructed in gospel truth. Passing thence into Achia, he preached with great power and success, especially among the Jews, Acts 19:1 1 Corinthians 3:6 . His character was not unlike that of Paul; they were equally grieved at the dissension of the Corinthians, and at those personal partialities which led many away from Christ, 1 Corinthians 3:4-22 16:12; and they cooperated to the end in serving him, Titus 3:13 . Jerome is of opinion that Apollos afterwards returned to Corinth from Crete. </p> | ||
== Easton's Bible Dictionary <ref name="term_30356" /> == | == Easton's Bible Dictionary <ref name="term_30356" /> == | ||
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== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_20710" /> == | == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_20710" /> == | ||
<p> ( '''''Ἀπολλώς''''' , comp. Sozom. ''Hist. Ecc.'' 4, 29, either for ''Apollonius,'' as in Codex D, or ''Apollodorus,'' see Heumann on Acts 18:24), a Jew of Alexandria, described as a ''Learned,'' or, as some (see Bleek, ''Br. | <p> ( '''''Ἀπολλώς''''' , comp. Sozom. ''Hist. Ecc.'' 4, 29, either for ''Apollonius,'' as in Codex D, or ''Apollodorus,'' see Heumann on Acts 18:24), a Jew of Alexandria, described as a ''Learned,'' or, as some (see Bleek, ''Br. A. D. Hebrews'' 1, 424) understand it, an ''Eloquent Man'' ( '''''Ἀνὴρ''''' '''''Λόγιος''''' ) '','' well versed in the Scriptures and the Jewish religion ( Acts 18:24). About A.D. 49 he came to Ephesus, where, in the synagogues, "he spake boldly the things of the Lord, knowing only the baptism of John" ( Acts 18:25); by which we are probably to understand that he knew and taught the doctrine of ''A'' Messiah, whose coming John had announced, but knew not that [[Jesus]] was the Christ. His fervor, however, attracted the notice of Aquila and Priscilla, whom Paul had left at Ephesus; and they instructed him in this higher doctrine, which he thenceforth taught openly, with great zeal and power ( Acts 18:26). Having heard from his new friends, who were much attached to Paul, of that apostle's proceedings in Achaia, and especially at Corinth, he resolved to go thither, and was encouraged in this design by the brethren at Ephesus, who furnished him with letters of introduction ( Acts 18:27; Acts 19:1). On his arrival there he was very useful in watering the seed which Paul had sown, and was instrumental in gaining many new converts from [[Judaism]] ( 1 Corinthians 2:9). (See Sommel, ''De Apollone,'' London, 1797; Miller, ''De Eloquentia Apollonis,'' Schleusing. 1717.) There was perhaps no apostle or apostolical man who so much resembled Paul in attainments and character as Apollos. His immediate disciples became so much attached to him as well-nigh to have produced a schism in the church, some saying "I am of Paul;" others, "I am of Apollos;" others, "I am of Cephas" ( 1 Corinthians 3:4-7; 1 Corinthians 3:22). There must indeed have been some difference in their mode of teaching to occasion this; and from the First Epistle to the Corinthians it would appear that Apollos was not prepared to go so far as Paul in abandoning the figments of Judaism, and insisted less on the (to the Jews) obnoxious position that the Gospel was open to the Gentiles. (See Dahne, ''Die Christuspartei In Korinth,'' Hal. 1841, p. 32; Goldhorn, in Ilgen's Zeitschr. 1840, 2:152 sq.; Neander, [[Planting]] and Training, 1:268-271, 302; Pfizer, De Apollone doctore, Altdorf, 1718; Hopf, De Apollone pseudo-doctore, Hag. 1782; Heymann, in the Sachs. exeg. Stud. 2:213.) There was nothing, however, to prevent these two eminent men from being perfectly united in the bonds of Christian affection and brotherhood. When Apollos heard that Paul was again at Ephesus, he went thither to see him; and as he was there when the First Epistle to the Corinthians was written (A.D. 52), there can be no doubt that the apostle received from him his information concerning the divisions in that church, which he so forcibly reproves (see Conybeare and Howson, St. Paul, 2:13 sq.). It strongly illustrates the character of Apollos and Paul, that the former, doubtless in disgust at those divisions with which his name had been associated, declined to return to Corinth, while the latter, with generous confidence, urged him to do so ( 1 Corinthians 16:12). Paul again mentions Apollos kindly in Titus 3:13, and recommends him and Zenas the lawyer to the attention of Titus, knowing that they designed to visit Crete, where Titus then was. Jerome is of opinion (Comment. in loc.) that he remained at Crete until he heard that the divisions at Corinth had been healed by means of Paul's letter, and that he then returned to that city, of which he afterward became bishop. This has an air of probability; and the authority on which it rests is better than any we have for the different statements which make him bishop of Duras, of Colophon, of [[Iconium]] (in Phrygia), or of [[Caesarea]] (Menolog. Graec. 2:17). He has been thought by many to have been the author of the Epistle to the Hebrews (Alford, Comment. 4, Proleg. p. 58 sq.). </p> | ||
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15094" /> == | == Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15094" /> == | ||
