In the spring of 57, A. having returned to Ephesus, we learn from 1 Co (see esp. 1'^ and 3°) that there were divisions amon" the Christians at Corinth, the names of Paul and A. (as well as of Peter) being used as those of party leaders.* The question at issue may have been only as to the relative importance of Paul and A. in the founding of the Corinthian Church ; but it seems likely that there was also a dilFerence in the manner in which the gospel was presented by each. Possibly the eloquence of A. as contrasted with St. Paul's rugged style (see I Co 2'"', 2 Co 11") appealed to a certain cultivated class at Corinth, and it may be (though for this there is no proof) that some doctrinal ditferences apjieared after the lapse of years. The teaching of^A.'s followers may, e.(f., liave ilcgenerated into Antinomian Gnosticism. However that may be, the Corinthian Church was a^tated by bitterly opposed factions as late as the time of Clement of Kome. But it is unlikely that there was any personal disagreement between St. Paul and A. It has indeed been suggested that in 1 Co 2', St. Paul has the eloquent A. in his mind, and again in 2 Co 3', where he declares that he at least needed no commendatory letters ; and it is curious that A. is not mentioned at all as one of the founders of the Christian society at Corinth in '2 Co I'". Hut however we exjjiain these passages, they do nut prove anything like serious estrange- ment. In 1 Co 10"', St. Paul, probably in answer to an invitation for A., says, 'As touching A., the brother, I besought him much to come unto you with the brethren, and it was not at all his will to come now [or ' not God's will that he should come now '] ; but he will come when he shall have opportunity.' A. may well have been unwilling to return at a time when his presence would inllame party sjiirit. The last mention of A. in the NT is in Tit 3". lie was then (A.l). 07) in Crete, or was shortly expected there; and St. Paul urges Titus to set him forward on his journey with Zenas, — a kindly message which, while it does not suggest per.soiial intimacy, does not suggest either any ditrerence of interest or hostility of sentiment. Jerome {iv loc.) tiiinks that A. retired to Crete until he heard that the divisions at Corinth were healed, and says that be then returned and became bisho|i of that city.
It was hrst sugge.sted by Luth»r, and the opinion ia now widely held, that A. wa^ the author of the Epistlo to the Hebrews. See Hebkews.
LnnRATURP.. — Con.vbrare and Howdon, St. Paul, toL U. ch. xjv. Neaiuler, I'tiintiynr, l)k. Hi. :h. vii. Ue*:^aii, St. Partly pp. 240, ilta. KjLSa, Cum. on A^J, pp. 201-2. nnd In L'xpul. T(wti. HI. SftI : Wrtirhf. iTl. It. 8. J. H. IJKKNAUD.
• Field, foUowlny Chry»o«tom, on 1 Co 4', sufni:e8tB that the nunee of the ri-al party Icmlcra are not Liiown to un, and 1 hat Bt. Paul aiibstituted for thcia hin nut) nunto and that of ApuUoH. But, Ihoutfh hie not* is interestin(?. we prijfer to follow the •impler and more usual int^rprt-latiuii in the text.
APOLLYON ('AjroXXrwi- ' Destroyer ').— The Ir. ot the lleb. name p~3>f, the angel of the Abyss in Kev 9^", who was king over the destructive locusts. In the Talm. tract Shabbath 55* we lind reference to the angels of destruction (nS^n 'dhSd) <rho accom- plish God's purpose on the ^vicked. They are six in number : Wrath, Indignation, Anger, Destruction, Desolation, and Consumption. Over these are placed Abaddon and Maweth (1119 Death). See Weber, System der Pal. Theol. p. 166 f. The.se are obviously later Judaic developments of the simpler ideas of OT ; for the tendency of Judaism after the Exile, and esp. during the Gr. period, was to interpolate personal mediating activities between the supersensuous and the phenomenal world. But though this enormous development of angelology was stimulated by Hellenic speculative ideas, its ultimate source must be traced to Bab. religion (cf. Schwally, Das Leben nach dem Tode, pp. 146 f.). Respecting the plague-demons of Bab. exorcism and personitications of evil, see Sayce, Uibbert Led. pp. 306-312 ; cf. also 327-335.
Another name of like signification to that of A. is the Hellenic 'AjiMSam Asmudmus, a name which occurs in To 3' as that of the evil spirit which slew the seven husbands of Sarah, dauj^hter of Ra<mel. This is the Grajcised form of the lleb. "lOyN, 'Des- troyer.' The derivation of this name must obviously be sought in the Heb. ice* 'to destroy.' The etymology which connects it with the Pers. A6shma dafiva, leader of the devas, adopted by Levy in his Clialdee Lex. from Windi.scliniann (Zoruastr. Stu(lieji), is by no means so probable. This personi- fication appears to be the same as A 'OXoBptiiwv of Wis 18^. In the Targ. on Ec 1" he is called k^Sd 'Tin ' king of evil spirits.' It is not necessary to refer to the Jewish fables which represent Asmodaeus as the otfs|)ring of Tubalcain and his sister Noema. Respecting Paul's use of (i\oflptim)s (T\'-:fS of Ex 1'2^), introduced by him into the narrative of Nu 16''"'-, see Heinrici - Meyer on 1 Co 10'°.