Who was Apollos in the Bible?

A convert from Alexandria, an eloquent man and mighty in the scriptures, 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 Cor. 1:12; 1 Cor. 3:4-22; 1 Cor. 4:6; 1 Cor. 16:12; Titus 3:13.

Apollos was a Jew by birth-a native of Alexandria. He was "an eloquent man, and mighty in the scriptures: . . . but knowing only the baptism of John." He was devoted, earnest, and upright, publicly confessing and preaching that which he knew, and the power of the Holy Ghost was manifested in him. It does not appear that he had received any appointment, ordination, or sanction of any kind, from either the twelve or Paul. But the Lord who is above all had called him, and was acting in him and by him. We thus see, in the case of Apollos, the manifestation of the power and liberty of the Holy Spirit, without human intervention. It is well to note this. The idea of an exclusive clericalism is the practical denial of the liberty of the Spirit to act by whom He will. But though burning with zeal and a powerful speaker, Apollos knew only what John had taught his disciples. This the Lord knew, and provided teachers for him. Among those who were listening to his earnest appeals, two of Paul's well-instructed disciples were led to take a special interest in him. And though he was both learned and eloquent, he was humble enough to be instructed by Aquila and Priscilla. They invited him to their house, and, no doubt in a lowly spirit, "expounded unto him the way of God more perfectly." How simple! how natural! and how beautiful! All is of the Lord. He ordered that Aquila and Priscilla should be left at Ephesus — that Apollos should come and stir up the people at Ephesus before the arrival of Paul; and, after being instructed, that he should go on to Corinth, and help on the good work there, which Paul had begun. Apollos watered what Paul had planted, and God gave abundant increase. Such are the blessed ways of the Lord in His thoughtful love and tender care of all His servants, and of all His assemblies.

A new worker now appears on the scene, another Hellenistic Jew - Apollos, or Apollonius, a native of Alexandria, who at this time visited Ephesus. A learned or eloquent man as he is described, he was also mighty in the Scriptures. With power of expression, and with plenty to say in connection with the written Word, he soon made all in the synagogue conscious that he was no ordinary teacher, nor one who would take a backward place. "Instructed in the way of the Lord, and being fervent in spirit, he spake and taught diligently the things of Jesus (as we should read here), knowing only the baptism of John" (Acts 18:25). He taught what he knew, but in full Christian teaching he was as yet deficient. "The things of Jesus" betrays that - "knowing only the baptism of John" confirms it. In the synagogue he spake boldly. Mighty in the Scriptures, eloquent in speech, fervent in spirit, a diligent labourer, what a valuable helper he might become! Priscilla and Aquila perceived this as they heard him, and seeking him out, took him home and there expounded unto him the way of God more perfectly. Priscilla and Aquila, we have said, following here the better reading. Very probably the wife was more apt at imparting knowledge than her husband. In the privacy of home those two could thus serve, communicating truth once unknown to themselves, but which they had surely learnt from intercourse with Paul. So, though Paul and Apollos had not yet met, nor did for some time, Aquila and his wife, having profited from their intercourse with Paul at Corinth, were able to help Apollos, which they did. What links are there in different chains! Apollos was to become a most useful helper in the Lord's work. For that, however, he needed teaching. Drawn to Ephesus, he met with those who could instruct him. And these had been driven out from Rome, and drawn to Corinth, that in the providence of God they might first meet with the great Apostle and learn for themselves. Instructed in Christian truth, and always ready to help as they could, the appearance of Apollos in the synagogue at Ephesus pointed out fresh service ready to their hand. They responded to the call, and taught him as probably none others then in Ephesus could have done; so that he, so highly gifted in grasping truth and in expressing himself, could become a most valuable worker amongst the saints. A worker amongst the saints we have called him, who was also a bold champion of the faith, for in that service he evidently shone at Corinth (Acts 18:27). To Corinth Apollos went with a letter of commendation from the brethren at Ephesus. As at the capital of proconsular Asia, so in that of Achaia, he laboured amongst his countrymen, mightily convincing "the Jews, and that publicly, showing by the Scriptures that Jesus was the Christ." A new instrument to further the work of God had then appeared in that city. His manner of working was quite in harmony with that of the Apostle. To the Scriptures he turned - to them he appealed; and his countrymen, however unwilling to yield, must have felt that the weapon he used with such effect was that revelation, on the possession of which they were so ready to pride themselves. "A guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes" (Rom.2:19,20), it was thus they regarded themselves, as having, what others had not, a Divine revelation. Now, from the storehouse of that written word Apollos drew the weapons with which he refuted the Jews, and left them without an answer.

But another circle of interest there was, and he did not neglect that in his zeal to refute his countrymen. Brethren there were, believers on the Lord Jesus Christ. These he helped much (Acts 18:27). And Paul, writing afterwards to the Corinthians, reminded them of that eloquent and earnest man's ministry, saying, "I have planted, Apollos watered" (1 Cor.3:6). Leaving Greece he and Paul met for the first time at Ephesus, and then became personally acquainted. Personal intercourse with the former did not diminish the value that Paul had formed of that servant of Christ; and he showed that, when he wished Apollos to return to Corinth to help them in their then unsatisfactory condition. For Apollos, though most eloquent, and doubtless very attractive as a speaker, had not sought, and did not seek, to gather round himself, or to lessen the affection and value saints at Corinth had for Paul. The Apostle had full confidence in the purity of his aim and motives. Apollos, unwilling to go then, declined the service, hoping, however, to revisit them later. The servant of Christ, he was the servant of no man on earth; and not even apostolic authority or direction could make him go against his judgment. A lesson this for the Church of God. An apostolic see, or a Vicar of Christ ordering in the fields of service was then unrecognised and unknown. For Paul acquiesced in the refusal of Apollos, and did not press it (1 Cor.16:12). At a later date, after Paul's first imprisonment at Rome and release from it, we read of Apollos once more, evidently still labouring and still enjoying the confidence of the Apostle (Titus 3:13). A faithful servant of Christ, but subject to no man on earth as to his work for God and for Christ, is the picture presented of him.

'But a certain Jew, Apollos1 by name, an Alexandrian by race, an eloquent [or learned] man, arrived at Ephesus, being mighty in the scriptures. He had been instructed in the way2 of the Lord, and being fervent in his spirit he spoke and taught accurately the things concerning Jesus,3 knowing only the baptism of John, and he began to speak boldly in the synagogue. But when Priscilla4 and Aquila heard him, they took him up, and more accurately expounded to him the way of God.5 And when he was minded to go through into Achaia, the brethren wrote and urged the disciples to receive him; and he, on coming, contributed much to those that had believed through grace. For he forcibly confuted the Jews in public, showing by the scriptures that Jesus was the Christ' (vers. 24-28). {1 The Sinaiticpm, two cursives, the Coptic and the Arm. confound Apollos with Apelles (Rom. 16:10). 2 Beza's uncial with more than fifteen cursives reads 'word' for 'way'. 3 For 'the Lord' in Text. Rec. (supported by HP, et al.), the best witnesses have 'Jesus'. 4 The order in the inferior uncials, etc., is 'Aquila and Priscilla' but ℵABE with Vulg. Cop. Aeth. as above. 5 The order, and even words, fluctuate in the copies.}

There simply comes before us a Jewish workman, who soon needed not to be ashamed, however unformed at first. He was a native of the city which was afterwards to play a notorious part in the corruption of heavenly truth by earthly wisdom, himself a man of learning, or eloquence (for the word λογιος is used for both), and able in the scriptures. Nor was he merely a scholar and otherwise competent, but already instructed in the way of the Lord. Born of God, he was as to intelligence in advance of a God-fearing Jew, but short of the fuller truth which the gospel affords as the foundation for the mystery to be revealed, with all its wonderful light on God's counsels and ways. Further, being fervent in his spirit, he spoke and taught accurately the things 'concerning Jesus' (for the right reading helps to clear the true sense). He was ignorant of all truth beyond 'the baptism of John'. Nor was he lacking in moral courage or zeal; 'and he began to speak boldly in the synagogue'.

This raised the question, practically of great moment, how souls thus endowed, yet little acquainted with the truth, are to be dealt with? Grace answers and settles all according to its own power. The latest advance beyond the dead level of orthodox tradition is to be hailed and cherished. How lamentable to despise those today who are where we were yesterday! 'Who makes thee to differ? And what hast thou that thou didst not receive? Now if thou didst receive, why dost thou glory as if not receiving?' So at a later moment did the apostle reprove the vain Corinthians (1 Cor. 4:7). Far different was the feeling of the godly pair with whom he had abode in that very city. 'But when Priscilla and Aquila heard him, they took him up and expounded to him the way of God more accurately.'

Meanwhile we must notice the name of Apollos just here. When Paul left Priscilla and Aquila at Ephesus they found a Jew from Alexandria, Apollos by name, a man eloquent and mighty in the Scriptures, but knowing only the baptism of John. This was the baptism unto repentance, and did not carry the hearers as far as the emancipating power of the gospel of the grace of God. This man was fervent in spirit, and spoke boldly in the synagogue. Aquila and Priscilla heard him, and perceiving that he lacked teaching, took him into their home, and expounded unto him the way of the Lord more perfectly. Note when it comes to teaching, Aquila’s name is put before his wife’s. Paul writing to Timothy under the inspiration of the Holy Ghost wrote, “I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Tim. 2:12). This evidently refers to public teaching, and godly women have paid heed to its authority. In this case the instruction given to Apollos was in the privacy of their own home, and Aquila took the lead here. Happy it is that Priscilla was his helpmeet in this blessed work. Apollos thus helped, passed on to Corinth and there helped others, whilst Paul reached Ephesus which he had just left. Paul, it appears, came across disciples to whom Apollos had probably been used, and had baptized unto John’s baptism. He asked them the question, “Have ye received the Holy Ghost since ye believed?” Evidently Paul now saw they were lacking the indwelling of the Holy Ghost, the great mark of the fulness of the gospel. They answered, “No, we have not so much as heard whether there be any Holy Ghost” (Acts 19:2).

From Acts 18:24 to Acts 19:7 we have a kind of summary of the progress made by the doctrine of Christ, and of the power that accompanied it. Apollos knew only of the teaching of John; but, upright in heart, he publicly confessed and preached that which he knew. It was the faith of a regenerate soul. Aquila and Priscilla enlighten him fully with regard to the facts of the gospel, and the doctrine of a dead and glorified Christ. At Corinth he becomes a powerful teacher of the gospel, of the Lord among the Jews, thus confirming the faith of the disciples. The energy of the Holy Ghost manifests itself in him without any intervention of the apostle or of the twelve. He acts independently; that is, the Spirit acts independently in him. People could say, "I am of Apollos." It is interesting to see these different manifestations of the power and liberty of the Spirit, and to remember that the Lord is above all, and that, if He acts greatly by a Paul, He acts also in whom He will.

We find the Lord after this introducing others into the work, more particularly Apollos, who was "an eloquent man, and mighty in the Scriptures," but so very ignorant at first, that he knew nothing beyond the baptism of John (that is, the testimony which was rendered to Christ when He was living upon the earth). But if he was thus in the dark as to the Church and the full truth of Christianity, he was a converted man. Of course, there were souls converted before the coming of Christ. It is mere ignorance that sees any difficulty in such a statement. Apollos had received by the Spirit the early testimony to the Lord, but he did not know the work of Christ. This he is taught by a good man and his wife, who helped him in the fuller understanding of the Scriptures, and he comes out mightier than ever in the truth, and there is no hint about a human inauguration before he preaches. Yet the apostle Paul writes with all respect of Apollos, putting this unordained man between himself and Peter. (1 Cor. 3) Again, he tells them, in the last chapter of this epistle, that he had asked Apollos to come, but "his will was not at all to come at this time." Does not this indicate a very different state of things from what men dream of apostolic rule, as well as from what exists now? What it does truly illustrate is the way the Lord maintained His place. An inspired apostle gives his counsel to Apollos, who does not conform. This Paul himself records without censure; and, in fact, scripture does not say which was right: it may very probably have been the great apostle, but on this point we are left entirely in the dark. In any case, the record brings out the weighty truth that the Lord abides the absolute Master and Director of His servants. Man likes to regulate; but the Lord, to whom we are surely bound above all, exercises the hearts of His servants, and gives them in this word a guiding principle for all time. Is it true for your soul and for mine? Are we practically servants of the Lord — of the Lord only? or are we serving a denomination as its ministers? If we are only nationalist or dissenting ministers, I have nothing to say; but if we are really ministers of Christ, let us beware. "No man can serve two masters:" if we have been striving to serve Christ and the sect whose officials we are, which is to be held to? which to be given up?

From Corinth he went to Ephesus, then to Jerusalem and back to Antioch. Thus ended the second missionary journey. After this he established the disciples in Galatia and Phrygia. An extremely beautiful incident closes this chapter. A new preacher appeared among the Jews in Ephesus, Apollos the Alexandrian. He is described as an eloquent man and mighty in the Scriptures. In Alexandria, Philo, the great Hellenistic Jewish Philosopher, had flourished. He was born about 20 B.C. and died after the year 40 A.D. He introduced Platonism into Judaism. In all probability Apollos was one of his disciples, but he accepted that which Philo did not believe. He had come most likely in touch with disciples of John the Baptist, and had been baptized with John's baptism unto repentance. He knew that Jesus is the Messiah, knew the facts of His earthly life and the miracles He did. Of the meaning of His death and resurrection Apollos knew nothing, nor had he any knowledge of the Holy Spirit. The entire truth of the Gospel of Grace was unknown to Him. The text in the authorized version that he "taught diligently the things of the Lord" is incorrect. The correct translation is "he taught diligently the things concerning Jesus."

Aquila and Priscilla were then used to expound unto him the way of God more perfectly.

The question of authorship of Hebrews is of much interest. Many volumes have been written on it. Origen wrote, "The thoughts are Paul's, but the phraseology and composition are by someone else. Not without reason have the ancient men handed down the Epistle as Paul's, but who wrote the Epistle is known only to God." The question is then, did Paul write Hebrews and if he did not, who wrote this Epistle? Some are very positive that Paul did not write Hebrews, as will be seen by the following statement:

"The only fact clear as to the author is that he was not the Apostle Paul. The early Fathers did not attribute the book to Paul, nor was it until the seventh century that the tendency to do this, derived from Jerome, swelled into an ecclesiastical practice. From the book itself we see that the author must have been a Jew and a Hellenist, familiar with Philo as well as with the Old Testament, a friend of Timothy and well-known to many of those whom he addressed, and not an apostle but decidedly acquainted with apostolic thoughts; and that he not only wrote before the destruction of Jerusalem but apparently himself was never in Palestine . The name of Barnabas, and also that of Priscilla, has been suggested, but in reality all these distinctive marks appear to be found only in Apollos. So that with Luther, and not a few modern scholars, we must either attribute it to him or give up in the quest" ( Weymouth ).

At Antioch he now spent "some time," an expression which indicates not a very long period: then he was off on his third journey, and first to scenes of former labours in order to strengthen the disciples. This is always a much needed work since there are so many influences which make for the weakening of disciples. We pick up Paul's story in the first verse of Acts 19, and verses 24-28 are a parenthesis dealing with the full enlightenment of Apollos and his happy service, in which we discover that, though Paul had passed so quickly from Ephesus, Aquila and Priscilla had remained there, and through them the Lord furnished Apollos with exactly what he needed.

Apollos possessed the natural endowment of eloquence — he was a master of words. By diligent study he had become "mighty in the Scriptures." Yet, when he came to Ephesus he was not well-informed as to God's intervention in Christ. He only knew of things up to the introduction of Jesus by John's baptism. What he knew, he diligently taught in the synagogue. Aquila and Priscilla, hearing him, at once perceived his lack, and performed the delightful service of showing him hospitality, in order to instruct him more fully in what had come to pass through Christ. Thus God used these saints, of no particular public gift, to fairly launch a very gifted vessel on his career of service. From Ephesus he went to Corinth, and not only did he convince many Jews as to Christ, but also he much helped on the believers. How much of the reward of his effective service will go to the credit of Aquila and Priscilla, who shall say?

AS WE OPEN this chapter, we find Paul arriving at Ephesus after Apollos had left, and there finding certain disciples, who were in a similar state of ignorance as to the full gospel message. They were truly "disciples," and they had believed as much of the facts concerning Christ as they had heard. The Holy Ghost is given to those who believe "the word of truth, the Gospel of your salvation" (Eph. 1:13). They had not believed it, because they had not heard it, and consequently they had not received the Spirit. Like Apollos, they had only heard the earliest beginnings of things, connected with John the Baptist, and had been baptised with his baptism. When Paul had instructed them further, and they had been baptised as owning the Lordship of Jesus, and Paul had laid his hands on them, the Spirit came on them and they both spoke with tongues and prophesied. Thus impressive evidence was granted that they had now entered into the full Christian state.