The last NT reference to Apollos (Tit S^») con- nects him with ' Zen as 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 pur- sued St. Paul so relentlessly. Apollos did not recognize that he was anti-Pauline. But the in- evitable result of his preaching was to produce a diflerent type of Christian from the type St. Paul desired.
(2) Despite Weizsacker's disclaimer, some of the results of the teaching of Apollos can be recognized m those irregularities in the Corinthian Church to which St. Paul refers in 1 Corinthians. Would not his eloquence, his philosophical bent, and his re- iterated emphasis on Jesus as the Christ, lead to imperfect conversions ? And may not the prefer- ence 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 Co 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. Pauls references to Apollos. They scarcely justify the remark of Pfieiderer 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 diflerent standpoints, and could not always agree. St. Paul Avas very anxious to avoid friction in Corinth. Therefore he wrote about ' the parties ' in a con- cUiatory spirit, acknowledging generously the work of Apollos. In the same spirit, Apollos did not accept the invitation of the Corinthians (1 Co I6'2) 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 m 2 Co 1»». In 1 Co 16'- he is referred to only as ' the brother,' where other people's work is de- scribed 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 tiiousand 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 Tit S'^ 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 difierences between them ; and in a very creditable manner each man went on his own way. Like St. Paul, Apollos tried to avoid fomenting the Jiarty 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 ' (HDB ii. 338").
Literature.— Artt. in BDB and EBi on ' Apollos," Corinth 'Corinthians'; W. M. Ramsay, St. Paul the Traveller and the liormm Citizen, London, lsi)5, pp. 252, 267 ff. ; O. Pfieiderer Prim. Christianity, do. 1906, i. 145-160 ; C. v. Weizsacker' Apostolic Age, i.2 [do. 1897] 319-322, ii. [1895] 97 ; A. Harnack' Expansion of Christianity'^ do. 1908, i. 79 ; A. C. McGiffert Apostolic Age, Edinburgh, 1897, p. 290 ff.; A. Wright Some AT Problems, London, 1898, p. 309 ; A. Deane, Friends and Fellow-Labourers of St. Paul, do. 1907, p. 20 ; F. J. A. Hort, JThSt, Oct. 1905; and Schaff-Herzog-, art. 'Apollos.' For authorship of ' Hebrews,' see Comm. on Heb. by M. Dods (EGT), 229, and art. in HDB on ' Hebrews, Epistle to.'
J. E. Roberts. APOLLYON.— See Abaddon.
APOSTASY.— The Gr. word diroaraala (apostasia) is found twice in the NT, but in neither case does EV^ render 'apostasy.' In Ac 2pi a charge is brought against St. Paul of teaching all the Jews who are among the Gentiles 'to forsake Moses' (lit. ' apostasy from Moses '). In 2 Th 2-^ St. Paul assures the Thessalonian disciples that the day of the Lord shall not come 'except the falling away (lit. ' the apostasy') come first, and the man of sin (marg., with better textual justification, 'lawlessness') be revealed.' It is sometimes as- sumed that the word 'first' indicates that the revelation of the ' man of sin ' must be preceded in time by the apostasy (cf. art. Man of Sin, and HDB iii. 226) ; but the relation of v.2 to v.s makes it more natural to understand ' first ' as signifying that the apostasy and the revelation of the 'man of sin,' regarded as contemporaneous, must come before the day of the Lord. This is confirmed if we accept Nestle's contention (ExpT xvi. [1904-1905] 472) that ri avoaraffia in this passage should be taken as a translation of the Heb. Wv}^ (Belial [g-.v.])— a rendering that occurs frequently in Aquila's version and also in 3 K 21'^ in the Cod. Alexandrinus. In any case the Apostle's reference is to the wide-spread expectation in the primitive Church (Mt 2'i-*, 1 Jn 2^^; cf. Dn 12") that the return of Christ would be preceded by such a revelation of the power of the Antichrist (q.v,) as would lead to apostasy from the faith on the part of many professing Christians.