Apollos

Hastings' Dictionary of the New Testament

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.’

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’ ( Apostolic Age , 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’ ( Expansion of Christianity , i. 331 n.[Note: . note.]).

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 ( q.v. [Note: quod vide, which see.] ), 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.

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.

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.

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.

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).

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.

(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.

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’ ( Hasting's Dictionary of the Bible (5 vols) ii. 338a).

Literature.-articles in Hasting's Dictionary of the Bible (5 vols) and Encyclopaedia Biblica on ‘Apollos,’ ‘Corinth,’ ‘Corinthians’; W. M. Ramsay, St. Paul the Traveller and the Roman Citizen , London, 1895, pp. 252, 267ff.; O. Pfleiderer, Prim. Christianity , do. 1906, i. 145-160; C. v. Weizsäcker, Apostolic Age , i. 2 [do. 1897] 319-322, ii. [1895] 97; A. Harnack, Expansion of Christianity 2, do. 1908, i. 79; A. C. McGiffert, Apostolic Age , Edinburgh, 1897, p. 290ff.; A. Wright, Some NT Problems , London, 1898, p. 309; A. Deane, Friends and Fellow-Labourers of St. Paul , do. 1907, p. 20; F. J. A. Hort, Journal of Theological Studies , 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 ( Expositor’s Greek Testament ), 229, and articlein Hasting's Dictionary of the Bible (5 vols) on ‘Hebrews, Epistle to.”

J. E. Roberts.

Fausset's Bible Dictionary

(Apollonius or Apollodorus). An Alexandrine Jew, "eloquent (or learned) and mighty in the Scriptures" (which had been translated into the famous Greek version, the Septuagint, at his birthplace) ( Acts 18:24-25). "Instructed in the way of the Lord,"so far as John the Baptist could instruct hint; for this had been the main subject of John's ministry, "prepare ye the way of the Lord" ( Matthew 3:3). Apollos was "fervent in spirit;" and so when he came to Ephesus, "he spoke and taught diligently the things of Jesus" (so the three oldest manuscripts read), as John had pointed to Jesus as the Messiah. But Apollos knew only the water baptism of John; he did not yet know that what John had foretold ("I indeed baptize you with water unto repentance, but He Messiah shall baptize you with the Holy Spirit and with fire") had actually come to pass, in the church's baptism with the Spirit on Pentecost, and that graces and gifts were now being bestowed on the several living stones composing "the temple of the Holy Spirit." (Compare  Acts 19:1-6.)

But Aquila and Priscilla, on hearing him, "took him unto them and expounded unto him the way of God more perfectly." Thus having received new light he went forth to Achaia, watering the seed there that Paul had already planted ( 1 Corinthians 3:4-6), and "helped them much which had believed through grace." His deep knowledge of the Old Testament gave him especial power with the Jews, "for he mightily convinced them publicly, showing by the Scriptures that Jesus is the Christ." Some at Corinth abused his name. into a party watchword, saying, "I am of Apollos," so popular was he. But Paul, while condemning their party spirit, commends Apollos, and writes that he had "greatly desired our brother Apollos to come" unto the Corinthians ( 1 Corinthians 16:12). But Apollos was disinclined to come at that time; probably to give no handle for party zeal, until the danger of it should have passed away.

Those who made his name their party cry were attracted by his rhetorical style acquired in Alexandria, as contrasted with the absence of "excellency of speech and enticing words of man's wisdom" ( 1 Corinthians 2:1-4), and even in their estimation "the contemptible speech" ( 2 Corinthians 10:10), of Paul. The last Bible notice of him is in  Titus 3:13, where Paul charges Titus, then in Crete, "bring Zenas the lawyer and Apollos on their way diligently, that nothing may be wanting to them." Jerome states that Apollos remained at Crete until he heard that the divisions at Corinth had been healed by Paul's epistle; then he went and became bishop there.

Apollos's main excellency was as builder up,' rather than founder, of churches. His humility and teachableness in submitting, with all his learning, to the teaching of Aquila and even of Priscilla (a woman), his fervency and his power in Scripture, and his determinably staying away from where his well deserved popularity might be made a handle for party zeal, are all lovely traits in his Christian character.

Hastings' Dictionary of the Bible

APOLLOS (a pet name, abbreviated from Apollonius , 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 JThS , Oct. 1905). In Ephesus, Apollos may have preached only John’s baptism of repentance. But Priscilla and Aquila made him a full Christian.

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.

H. G. Wood.

Watson's Biblical & Theological Dictionary

was a Jew of Alexandria, who came to Ephesus in the year of our Lord 54, during the absence of St. Paul, who had gone to Jerusalem,  Acts 18:24 . He was an eloquent man, and mighty in the Scriptures; but he knew only the baptism of John, and was not fully informed of the higher branches of Gospel doctrine. However, he acknowledged that Jesus Christ was the Messiah, and declared himself openly as his disciple. At Ephesus, therefore, he began to speak boldly in the synagogue, and demonstrated by the Scriptures that Jesus was the Christ. Aquila and Priscilla, having heard him there, took him with them, and instructed him more fully in the ways of God. Some time after, he was inclined to go into Achaia, and the brethren wrote to the disciples there, desiring them to receive him. He was very useful at Corinth, where he watered what St. Paul had planted,  1 Corinthians 3:6 . It has been supposed, that the great admiration of his disciples for him tended to produce a schism. Some said, "I am of Paul;" some, "I am of Apollos;" and others, "I am of Cephas." But this division, which St. Paul mentions and reproves in his First Epistle to the Corinthians, did not prevent Paul and Apollos, personally, from being closely united in the bonds of Christian charity and affection. Apollos, hearing that the Apostle was at Ephesus, went to meet him, and was there when St. Paul wrote the first Epistle to the Corinthians; in which he observes, that he had earnestly entreated Apollos to return to Corinth: but though he had not prevailed with him, Apollos gave him room to hope that he would visit that city at a favourable opportunity. Some have supposed, that the Apostle names Apollos and Cephas, not as the real persons in whose name parties had been formed in Corinth, but that, in order to avoid provoking a temper which he wished to subside, he transfers "by a figure" to Apollos and himself what was really meant of other parties, whom from prudence he declines to mention. However this might be, the reluctance of Apollos to return to Corinth seems to countenance the general opinion. St. Jerom says that Apollos was so dissatisfied with the division which had happened on his account at Corinth, that he retired into Crete with Zeno, a doctor of the law; but that the evil having been corrected by the letter of St. Paul to the Corinthians, Apollos returned to that city, of which he afterward became bishop. The Greeks say that he was bishop of Duras; some, that he was bishop of Iconium, in Phrygia; and others of Caesarea.

Holman Bible Dictionary

 Acts 18:26 Acts 18:27 Acts 18:28

Apollos is last mentioned in the Book of Acts as being in Corinth ( Acts 19:1 ). Paul referred to Apollos frequently, particularly in 1Corinthians. Here the majority of the references ( 1 Corinthians 1:12; 1Corinthians 3:4-6, 1 Corinthians 3:22 ) have to do with the schisms in the Corinthian church centering on personalities. Paul noted that some believers championed Paul; some, Apollos; and some, Cephas. What is important is that believers belong to Christ, not to individual leaders. Such references show that Apollos must have been a dynamic figure to be compared with Paul or Peter. In  1 Corinthians 4:6 Paul placed Apollos on the same level as himself. They both sought to defeat the arrogance and superiority which comes from being self-centered rather than Christ-centered.

Paul referred to Apollos in  1 Corinthians 16:12 as “our brother,” showing how much Paul considered him as one of the team. This is also demonstrated in   Titus 3:13 where Paul asked Titus to help Apollos on his way. A learned and gifted preacher, Apollos was willing to receive more instruction and be part of the team.

Because of Apollos' knowledge of the Old Testament, Luther suggested that Apollos might well be the writer of the Book of Hebrews. See Aquila And Priscilla; Ephesus; Corinth; 1Corinthians; 2Corinthians .

William Vermillian

Bridgeway Bible Dictionary

Over the last two or three hundred years of the pre-Christian era, a strong community of Jewish biblical scholars had grown up in Alexandria in Egypt. Apollos came from this background. He had a detailed knowledge of Old Testament Scriptures concerning the Messiah and became a believer in Jesus.

When Apollos visited the newly established Christian community in Ephesus, it became clear that he lacked an understanding of some important Christian teachings. But he learnt from the fuller instruction that Priscilla and Aquila gave him, and was of considerable help in teaching the Ephesian church. When he decided to move across to Corinth, the Ephesian Christians wrote to the Christians in Corinth to recommend him to them as a worthy teacher ( Acts 18:24-28).

Foolishly, the immature Corinthian Christians made favourites of different teachers who had helped them, and soon there was tension between various groups in the church. Among these groups was a pro-Apollos faction and a pro-Paul faction ( 1 Corinthians 1:11-12). Paul condemned this formation of factions. He pointed out that he and Apollos were not in competition, but worked in cooperation. They were fellow servants of God ( 1 Corinthians 3:4-9). No doubt Apollos likewise was opposed to the Corinthians’ creation of factions. This was probably the reason why, after leaving Corinth, he thought it best not to return for a while, in spite of Paul’s enthusiastic urging ( 1 Corinthians 16:12).

Apollos must have continued as a travelling Christian preacher for many years. Towards the end of Paul’s life, when Apollos visited Titus in Crete, Paul urged Titus to welcome him and to give him all possible help in his service for God. Apollos may even have been the person who carried Paul’s letter to Titus ( Titus 3:13; cf.  Titus 1:5).

Morrish Bible Dictionary

A convert from Alexandria, an eloquent man and mighty in thescriptures, who, when only knowing the baptism of John, taught diligently the things of Jesus. At Ephesus he was taught more perfectly by Priscilla and Aquila. He laboured at Corinth, following the apostle Paul, who could hence say 'I have planted, Apollos watered,' and subsequently he greatly desired Apollos to revisit Corinth. His name is associated with that of Paul in connection with the party spirit at Corinth, which the apostle strongly rebuked; but from his saying he had 'transferred these things to himself and to Apollos,' it would appear that the Corinthians had local leaders, under whom they ranged themselves, whom he does not name; and that he taught them the needed lesson, and established the general principle by the use of his own name and that of Apollos rather than the names of their leaders.  Acts 18:24;  Acts 19:1;  1 Corinthians 1:12;  1 Corinthians 3:4-22;  1 Corinthians 4:6;  1 Corinthians 16:12;  Titus 3:13 .

People's Dictionary of the Bible

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.  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,  Acts 18:27;  Acts 19:1; where he watered that which Paul had planted.  1 Corinthians 3:6. When Paul wrote his first Epistle to the Corinthians, Apollos was with or near him,  1 Corinthians 16:12, probably at Ephesus in a.d. 57. He is mentioned once more in the New Testament.  Titus 3:13. Some suppose Apollos wrote the Epistle to the Hebrews.

Smith's Bible Dictionary

Apol'los. (Given By Apollo). A Jew from Alexandria, eloquent (which may also mean learned), and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist,  Acts 18:24, but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla.

After this, he became a preacher of the gospel, first in Achaia and then in Corinth.  Acts 18:27;  Acts 1819:1. When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him,  1 Corinthians 16:12, probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in  Titus 3:13. After this, nothing is known of him. Tradition makes him bishop of Caesarea.

American Tract Society Bible Dictionary

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.

Easton's Bible Dictionary

 Acts 18:24 Acts 18:27 19:1 1 Corinthians 1:12 1 Corinthians 3:4-7,22 Titus 3:13

International Standard Bible Encyclopedia

a - pol´os ( Ἀπολλώς , Apollō̇s , the short form of Apollonius): Apollos was a Jew of Alexandrian race ( 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" ( 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" ( Acts 18:24 ,  Acts 18:25 ). His teaching was however incomplete in that he knew "only the baptism of John" ( 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  John 1:28 ). Upon receiving further instruction from Priscilla and Aquila ( Acts 18:26 ), Apollos extended his mission to Achaia, being encouraged thereto by the brethren of Ephesus ( 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" ( Acts 18:27 ,  Acts 18:28 ). During Apollos' absences in Achaia, Paul had reached Ephesus and learned of what had been taught by Apollos there. ( Acts 19:1 ). Since Paul was informed that the Ephesians still knew nothing of the baptism of the Spirit ( 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 ( Acts 19:8 ,  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  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  1 Corinthians 1:12;  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 ( 1 Corinthians 16:12 ). The epistle voiced the indignation of both. Paul welcomed the coöperation of Apollos ( 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" (  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, Neutestamentliche Apokryphen , 84-112, especially 105): nor does it conflict with the passages  1 Corinthians 12:1-7;  2 Corinthians 3:1;  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.

The last mention of Apollos is in the Epistle to Titus, where he is recommended along with Zenas to Titus ( Titus 3:13 ). He was then on a journey through Crete ( 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 .

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( 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.).

Kitto's Popular Cyclopedia of Biblial Literature

Apol´los, a Jew of Alexandria, is described as a learned, or, as some understand it, an eloquent man, well versed in the Scriptures and the Jewish religion ( Acts 18:24). About A.D. 56 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 new 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. 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. There was perhaps no apostle or apostolic 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, probably, 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. 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. 59), there can be no doubt that the apostle received from him his information concerning the divisions in that church, which he so forcibly reproves. 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.