on the necessity of faith, and repeats his opinion re- specting the character of Apollonius. Lardner and Ritter think that Phiiostratus did not write with a po- lemical reference to Christianity. Dean Trench has made a few remarks in reference to this question (Notes to Miracles, p. 62). Baur maintains that Apollonius, as represented in the work of Phiiostratus, is meant to be the pagan counterpart of Christ. Baur finds in this parallel an opposition to Christianity which sought to claim for paganism what was offered by Christian- ity. Dr. Rieckher, on the other hand (in Stvdien der Wilrtemb. Geistlichheit, 1847), tries to prove that the picture drawn by Phiiostratus is not a guileless in- vention of a pagan personality to match the historical character of the founders of Christianity, but that it was the product of a well-meditated plan, concocted by a circle of educated men, whom the Empress Julia Domna had assembled around herself, and that it was intended not for the usual class of readers of a sophist, but for the mass of the people.
A good biography of Apollonius, with a pretty full literature of the subject, by J. H. Newman, is given at the end of Hind's History of the Early Church, in the Encyclop. Metrop. (and separately, London, 1850, 12mo). See also Mosheim, De e.ristimatione Apol'oidi Tyan.; Schroder, De A poll. Tyan. (Wittenb. 1723); Zimmermann, De miraculis Apall. Tynn. (Edinb. 1755); Herzog, Philos. pract. Apoll. Tyan. (Lipz. 1719) ; Baur, Apollonlusund Christus (Tub. 1832); Mosheim, Church Hist, i, 81; Neander, Church Hist, i, 26, 30; Lardner, Works, vii, 486 sq. ; Smith, Diet, of Biog. s. v. (by Jowett) ; Ritter, Gesch. der J'hi/oscphie, t. iv ; A. Re ville, Le Christ Pa'ien et la Cour des Severes (Revue des deux Mondes, Oct. 1, 1865) ; Bayle, Diet. s. v. ; Herzog, Iteal- Encyklopadie, i, 424 ; Journal of Sacred Literature, Oct. 1862, ii. ; Lond. Quar. Rev. Jan. 1867.
Apolloph'anes ('A7ro\Ao0«w/c, Apollo -appear- ing), a Syrian slain by Judas Maccabeus in a pit near the stronghold Gazara (2 Mace, x, 37).
Apol'los QXttoWmq, comp. Sozom. Hist. Ecc. ir, 29, either for Apollonius, as in Codex D, or Apollodo- rus, see Heumann on Acts xviii, 24), a Jew of Alex- andria, described as a learned, or, as some (see Bleek, Br. a. d. Heb. i, 424) understand it, an eloquent man (avi)p Xt'rytoc), well versed in the Scriptures and the Jewish religion (Acts xviii, 24). About A.D. 49 he came to Ephesus, where, in the synagogues, " he spake boldly the things of the Lord, knowing onlj' the bap- tism of John" (ver. 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, how- ever, 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 (ver. 26). Having heard from his new friends, who were much attached to Paul, of that apostle's proceedings in Achain, and especially at Corinth, he resolved to go thither, and was encouraged in this design by the brethren at Eph- esus, who furnished him with letters of introduction (Acts xviii, 27 ; xix, 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 Cor. ii. 9). (See Sommcl, Dt Apol- lone, London, 1797; Miiller, De eloquentia Apolloms, Schleusing. 1717.) There was perhaps no apostle or apostolical man who so much resembled Paul in at- tainments 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 Cor. iii, 4-7, 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
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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 Diihne, Die Christusjmrtei in Ko- rinth, Hal. 1841, p. 32; Goldhorn, in Ugen's Zeitschr. 1840, ii, 152 sq. ; Neander, Planting and Training, i, 268-271, 302; Pfizer, De Apollone doctore, Altdorf, 1718; Hopf, De A pollone pseudo-doctor e, Hag. 1782; lleymann, in the Sticks, exeg. Stud, ii, 213.) There was nothing, however, to prevent these two eminent men from being perfectly united in the bonds of Chris- tian 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, ii, 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 Cor- inth, while the latter, with generous confidence, urged him to do so (1 Cor. xvi, 12). Paul again mentions Apollos kindly in Tit. iii, 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 af- terward became bishop. This has an air of probabili- ty ; 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 Csesarea (Meno/og. Grcec. ii, 17). He has been thought by many to have been the author of the Effistle to the Hebrews (Alford, Comment, iv, Pro- leg, p. 58 sq.). — Kitto, s. v.