Apollos

VIEW:54 DATA:01-04-2020
one who destroys; destroyer
Hitchcock's Bible Names Dictionary


APOLLOS (a pet name, abbreviated from Apollonius, which appears in D [Note: Deuteronomist.] text of Act_18:24).—Apart from a doubtful reference in Tit_3:13, we derive our knowledge of Apollos from 1 Cor. and Act_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. Act_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 Act_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. Luk_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 (1Co_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 1Co_11:14). But the party-strife at Corinth was not of his intending. Apollos and Paul were agreed in their gospel (1Co_3:8)—a fact the Corinthians overlooked. Apollos refused the request of the Corinthians for a speedy second visit (1Co_16:12). St. Paul apparently speaks of Apollos as an Apostle (1Co_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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


(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) (Act_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" (Mat_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 Act_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 (1Co_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 (1Co_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" (1Co_2:1-4), and even in their estimation "the contemptible speech" (2Co_10:10), of Paul. The last Bible notice of him is in Tit_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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


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, Act_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. Act_18:27; Act 1819:1. When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, 1Co_16:12, probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in Tit_3:13. After this, nothing is known of him. Tradition makes him bishop of Caesarea.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


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, Act_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, 1Co_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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


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 (Act_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 (1Co_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 (1Co_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 (1Co_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 (Tit_3:13; cf. Tit_1:5).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


a-pol?os (Ἀπολλώς, Apollō̇s, the short form of Apollonius): Apollos was a Jew of Alexandrian race (Act_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? (Act_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? (Act_18:24, Act_18:25). His teaching was however incomplete in that he knew ?only the baptism of John? (Act_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 Joh_1:28). Upon receiving further instruction from Priscilla and Aquila (Act_18:26), Apollos extended his mission to Achaia, being encouraged thereto by the brethren of Ephesus (Act_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? (Act_18:27, Act_18:28). During Apollos' absences in Achaia, Paul had reached Ephesus and learned of what had been taught by Apollos there. (Act_19:1). Since Paul was informed that the Ephesians still knew nothing of the baptism of the Spirit (Act_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 (Act_19:8, Act_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 1Co_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 1Co_1:12; 1Co_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 (1Co_16:12). The epistle voiced the indignation of both. Paul welcomed the co?peration of Apollos (1Co_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? (1Co_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 1Co_12:1-7; 2Co_3:1; 2Co_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 (Tit_3:13). He was then on a journey through Crete (Tit_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.
International Standard Bible Encyclopedia
PRINTER 1915.


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 (Act_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' (Act_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 (Act_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' (1Co_3:4-7; 1Co_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 (1Co_16:12). Paul again mentions Apollos kindly in Tit_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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Apollos
(Α᾿πολλώς, comp. Sozom. Hist. Ecc. 4, 29, either for Apollonius, as in Codex D, or Apollodorus, see Heumann on Act_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 (Act_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” (Act_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 (Act_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 (Act_18:27; Act_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 (1Co_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” (1Co_3:4-7; 1Co_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 (1Co_16:12). Paul again mentions Apollos kindly in Tit_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.).



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





Norway

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores

Comments   2

BUSCADAVERDADE

Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!


Saiba Mais

  • Image Nutrição
    Vegetarianismo e a Vitamina B12
  • Image Receita
    Como preparar a Proteína Vegetal Texturizada
  • Image Arqueologia
    Livro de Enoque é um livro profético?
  • Image Profecia
    O que ocorrerá no Armagedom?

Tags