Difference between revisions of "Apollos"

<p> [[Apollos]] ( ''A-Pol'Los'' ), probably abbreviated from Apollonios, ''Given By Apollo.'' A Jew from Alexandria, eloquent (which may also mean learned) and mighty in the Scriptures: one instructed m the way of the Lord, as taught by the disciples of John the Baptist. &nbsp;Acts 18:25. On his coming to Ephesus during a temporary absence of Paul, Apollos was more perfectly taught by Aquila and Priscilla. After this he preached the gospel, first in Achaia and then in Corinth, &nbsp;Acts 18:27; &nbsp;Acts 19:1; where he watered that which Paul had planted. &nbsp;1 Corinthians 3:6. When Paul wrote his first Epistle to the Corinthians, Apollos was with or near him, &nbsp;1 Corinthians 16:12, probably at Ephesus in a.d. 57. He is mentioned once more in the New Testament. &nbsp;Titus 3:13. Some suppose Apollos wrote the Epistle to the Hebrews. </p>

<p> ''''' a ''''' - ''''' pol´os ''''' ( Ἀπολλώς , <i> ''''' Apollō̇s ''''' </i> , the short form of Apollonius): Apollos was a Jew of Alexandrian race (&nbsp;Acts 18:24 ) who reached Ephesus in the summer of 54 ad, while Paul was on his third missionary journey, and there he "spake and taught accurately the things concerning Jesus" (&nbsp;Acts 18:25 ). That he was eminently fitted for the task is indicated by the fact of his being a "learned man," "mighty in the scriptures," "fervent in spirit," "instructed in the way of the Lord" (&nbsp;Acts 18:24 , &nbsp;Acts 18:25 ). His teaching was however incomplete in that he knew "only the baptism of John" (&nbsp;Acts 18:25 ), and this has given rise to some controversy. According to Blass, his information was derived from a written gospel which reached Alexandria, but it was more probably the fruits of what Apollos had heard, either directly or from others, of the preaching of John the Baptist at [[Bethany]] beyond [[Jordan]] (compare &nbsp;John 1:28 ). Upon receiving further instruction from Priscilla and Aquila (&nbsp;Acts 18:26 ), Apollos extended his mission to Achaia, being encouraged thereto by the brethren of Ephesus (&nbsp;Acts 18:27 ). In Achaia "he helped them much that had believed through grace; for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ" (&nbsp;Acts 18:27 , &nbsp;Acts 18:28 ). During Apollos' absences in Achaia, Paul had reached Ephesus and learned of what had been taught by Apollos there. (&nbsp;Acts 19:1 ). Since Paul was informed that the Ephesians still knew nothing of the baptism of the Spirit (&nbsp;Acts 19:2-4 ), it is probable that Apollos had not imparted to his hearers the further instruction he had received from Priscilla and Aquila, but had departed for Achaia shortly after receiving it. Paul remained upward of two years among the Ephesians (&nbsp;Acts 19:8 , &nbsp;Acts 19:10 ), and in the spring of 57 ad he wrote the First Epistle to the Corinthians. By this time Apollos was once more in Ephesus (compare &nbsp;1 Corinthians 16:12 ). It is incredible that this epistle of Paul could have been prompted by any feelings of jealousy or animosity on his part against Apollos. It was rather the outcome of discussion between the two regarding the critical situation then existing in Corinth. The mission of Apollos had met with a certain success, but the breeding of faction, which that very success, through the slight discrepancies in his teaching (compare &nbsp;1 Corinthians 1:12; &nbsp;1 Corinthians 3:4 ) with that of Paul or of Cephas, had engendered, was utterly alien to his intentions. The party spirit was as distasteful to Apollos as it was to Paul, and made him reluctant to return to the scene of his former labors even at the desire of Paul himself (&nbsp;1 Corinthians 16:12 ). The epistle voiced the indignation of both. Paul welcomed the coöperation of Apollos (&nbsp;1 Corinthians 3:6 : "I planted, Apollos watered"). It was not against his fellow-evangelist that he fulminated, but against the petty spirit of those who loved faction more than truth, who saw not that both he and Apollos came among them as "God's fellow-workers" (&nbsp; 1 Corinthians 3:9 ), the common servants of the one Lord and [[Saviour]] Jesus Christ. This view is also borne out by the tenor of Clement's Epistle to the Corinthians (compare Hennecke, <i> Neutestamentliche Apokryphen </i> , 84-112, especially 105): nor does it conflict with the passages &nbsp;1 Corinthians 12:1-7; &nbsp;2 Corinthians 3:1; &nbsp;2 Corinthians 11:16 , where Paul seems to allude to Apollos' eloquence, wisdom, and letter of commendation. Paul wrote thus not in order to disparage Apollos but to affirm that, even without these incidental advantages, he would yield to none in the preaching of Christ crucified. </p> <p> The last mention of Apollos is in the Epistle to Titus, where he is recommended along with Zenas to Titus (&nbsp;Titus 3:13 ). He was then on a journey through Crete (&nbsp;Titus 3:15 ), and was probably the bearer of the epistle. The time of this is uncertain, as the writing of the Epistle to Titus, though generally admitted to have been after the release of Paul from imprisonment at Rome, has been variously placed at 64-67 ad. See [[Titus]] , Epistle To . </p>

<p> ( '''''Ἀπολλώς''''' , comp. Sozom. ''Hist. Ecc.'' 4, 29, either for ''Apollonius,'' as in Codex D, or ''Apollodorus,'' see Heumann on &nbsp;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 (&nbsp;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" (&nbsp;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 (&nbsp;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 (&nbsp;Acts 18:27; &nbsp;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]] (&nbsp;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" (&nbsp;1 Corinthians 3:4-7; &nbsp;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 (&nbsp;1 Corinthians 16:12). Paul again mentions Apollos kindly in &nbsp;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>