(24) And a certain Jew named Apollos, born at Alexandria.--The name was probably a contraction of Apollonius or Apollodorus. The facts in the New Testament connected with him show that he occupied a prominent position in the history of the Apostolic Church. Conjectures, more or less probable, indicate a yet more representative character and a wider range of influence. Luther, looking to the obviously Alexandrian character of the Epistle to the Hebrews and to the mystery which shrouds its authorship, and which led Origen to the conclusion that God alone knew who wrote it, hazarded the thought that Apollos was the writer. Later critics have adopted the hypothesis, and have brought it to a closer approximation to certainty by an induction from numerous parallelisms in thought and language between the Epistle and the writings of Philo, who lived between B.C. 20 and A.D. 40 or 50. The present writer has carried the inquiry one step further. Among the ethical books of the LXX. there is one, the Wisdom of Solomon, the authorship of which is also an unsolved problem. It is not named or quoted by any pre-Christian writer, Clement of Rome being the first writer who shows traces of its influence, just as he is the first who reproduces the thoughts of the Epistle to the Hebrews. It has been ascribed to Philo partly on the external evidence of a doubtful passage in the Muratorian Canon, partly on the internal evidence of numerous coincidences with his writings. A careful comparison of the two books shows so close an agreement in style and language between the Wisdom of Solomon and the Epistle to the Hebrews that it is scarcely possible to resist the inference that they must have come from the same pen, and that they represent, therefore, different stages in the spiritual growth of the same man. Those who wish to carry the inquiry further will find the subject discussed at length in two papers, "On the Writings of Apollos," in Vol. I. of the Expositor. Without assuming more than the probability of this inference, it is yet obvious that a Jew coming from Alexandria at this time could hardly fail to have come under Philo's influence, and that his mode of interpreting the Scriptures would naturally present many analogies to that of the Alexandrian thinker. To him accordingly may be assigned, without much risk of error, the first introduction of the characteristic idea of Philo that the Unseen Godhead manifests itself in the Logos, the Divine Word, or Thought, as seen in the visible creation, and in the spirit and heart of man (Wisdom Of Solomon 9:1-2; Wisdom Of Solomon 9:4; Wisdom Of Solomon 16:12; Wisdom Of Solomon 18:15; Hebrews 4:12). It will be remembered that Jews of Alexandria were among those who disputed with Stephen (Acts 6:9). Some of these may have been more or less persuaded by his. preaching, and have carried back to their native city some knowledge, more or less complete, of the new faith.

An eloquent man.--The Greek adjective implies learning as well as eloquence. It was applied pre-eminently to those who wrote history with fulness and insight (Herod. i. 1; ii. 3, 77). The treatment of the history of Israel both in Wisdom 10, 11, 18, and Hebrews 11 might well be described by it.

Verse 24. - Now for and, A.V.; an Alexandrian by race for born at Alexandria, A.V.; learned for eloquent, A.V. (λόγιος); came to Ephesus; and he was mighty, etc., for and mighty in the Scriptures, came, etc., A.V. From ver. 24 to ver. 28 is a distinct episode, and an important one, as containing the first mention of a very remarkable man, Apollos (a short form of Apollonius, like Epaphras for Epaphroditus) of Alexandria, a city destined to play a conspicuous part in Church history, as the traditional Church and see of St. Mark, the school of the Neoplatonists, the scene of the labors of Origen, Clement, and many other men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and Valentinus. The notices of Apollos in the New Testament are Acts 19:1; 1 Corinthians 1:12; 1 Corinthians 3:4, 5, 6, 22; 1 Corinthians 4:6; 1 Corinthians 16:12; Titus 3:13; and all show St. Paul's high esteem for him. It was no more his fault than St. Peter's and St. Paul's that the factious Corinthians elevated him, or rather degraded him, into the leader of a party, Eloquent seems to be a better translation of λόγιος here than learned. The Greek word, which only occurs here in the New Testament, has both meanings.

18:24-28 Apollos taught in the gospel of Christ, as far as John's ministry would carry him, and no further. We cannot but think he had heard of Christ's death and resurrection, but he was not informed as to the mystery of them. Though he had not the miraculous gifts of the Spirit, as the apostles, he made use of the gifts he had. The dispensation of the Spirit, whatever the measure of it may be, is given to every man to profit withal. He was a lively, affectionate preacher; fervent in spirit. He was full of zeal for the glory of God and the salvation of precious souls. Here was a complete man of God, thoroughly furnished for his work. Aquila and Priscilla encouraged his ministry, by attendance upon it. They did not despise Apollos themselves, or undervalue him to others; but considered the disadvantages he had laboured under. And having themselves got knowledge in the truths of the gospel by their long intercourse with Paul, they told what they knew to him. Young scholars may gain a great deal by converse with old Christians. Those who do believe through grace, yet still need help. As long as they are in this world, there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. If the Jews were convinced that Jesus is Christ, even their own law would teach them to hear him. The business of ministers is to preach Christ. Not only to preach the truth, but to prove and defend it, with meekness, yet with power.And a certain Jew named Apollos,.... Who by some is thought to be the same with Apelles, Romans 16:10, his name is Greek, though he was a Jew, not only by religion, but by birth, being of a Jewish extract:

born at Alexandria; in Egypt, which was built by Alexander the great, from whence it had its name; it was the metropolis of Egypt, and the seat of the kings of it; great numbers of Jews were in this place; here lived Philo the famous Jew:

an eloquent man; in speech, as well as learned, wise, and "prudent", as the Ethiopic version renders it:

and mighty in the Scriptures; of the Old Testament, particularly in the prophecies of them concerning the Messiah; he had thoroughly read them, and carefully examined them, and could readily cite them; as well as had great knowledge of them, and was capable of explaining them; he was "skilful in the Scriptures", as the Syriac version renders it; or he "knew" them, as the Ethiopic; he had large acquaintance with them, and was well versed in them: it is a Jewish way of speaking; so Ahithophel is said to be , "mighty in the law" (d); the same is said of the sons of Reuben (e): this man

came to Ephesus; after the departure of the Apostle Paul, and while Aquila and Priscilla were there; the reason of his coming hither was to preach the word, as he did.

(d) T. Hieros. Sanhedrin, fol. 29. 1.((e) Tzeror Hammor, fol. 60. 1.