1 Corinthians 16:12

1Co 16:12. Πολλὰ παρεκάλεσα, I strongly urged [greatly desired]) Paul was not afraid of the Corinthians preferring Apollos, who was present with them, to himself. Apollos, when Paul sent this epistle, was not present, for he is not mentioned either at 1Co 16:19 or at ch. 1Co 1:1.—μετἀ τῶν ἀδελφῶν, with the brethren) 1Co 16:17. These are different from those at 1Co 16:11.—οὐκ ἦν θέλημα, the will was not) An expression as it were impersonal; where the matter is considered, as to be or not to be the object of the wish [will], without expressing, whose will it is; wherein however the standard is the will of God; comp. Mat 18:14. So also the Greeks use the verb θέλω, Act 2:12.—ὅταν εὐκαιρήσῃ, when he shall have convenient time) The convenience indicated is not carnal convenience, but that which follows the will of God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_16:12. Δέ] marks the transition from Timothy to Apollo.

περὶ δὲ Ἀπ. τοῦ ἀδ.] stands independently: quod attinet ad Apoll., as 1Co_16:1; 1Co_7:1.

ἵνα ἔλθῃ κ.τ.λ.] design of the πολλὰ παρεκάλεσα αὐτόν: I have advised him much, in order that he should come, etc. Paul makes this remark: ne Corinthii suspicentur, ab eo fuisse impeditum, Calvin. Perhaps they had expressly besought that Apollos might be sent to the.

πολλά is intensive, as in 1Co_16:19, and often in Greek writer.

μετὰ τῶν ἀδελφῶν] These are the Corinthian Christians, who journeyed back from Ephesus to Corinth with this Epistle. See 1Co_16:17. Here also the words are not to be joined with παρεκάλεσα (Hofmann), but with ἵνα ἔλθῃ κ.τ.λ., beside which they stan.

καὶ πάντως κ.τ.λ.] And the will was wholly (out and out) lacking (sermo quasi impersonalis, Bengel) in order to come now, comp. Mat_18:14. The context compels us to understand θέλημα of the will of Apollos, not of Gods will (Theodoret, Oecumenius, Theophylact, Bengel, Rückert). καί does not stand for ἀλλά (Beza and others), comp. Rom_1:13.

ὅταν εὐκαιρ.] So soon as he shall have found a convenient time for it. Regarding the lateness of the word in Greek, see Lobeck, ad Phryn. p. 125.

REMARK.

It follows from this passage that Apollos, who by this time must have been again (Act_18:24 ff.) in Ephesus,[108] was neither a faction-maker nor at variance with Paul, for Paul himself plainly regarded his going to Corinth as a thing advantageous and to be desired. Hence, too, the refusal of Apollos is not to be explained from fear of adding new fuel to the party heats, but simply from the contents of the ὍΤΑΝ ΕὐΚΑΙΡΉΣῌ. He must have found hindrances for the present in the relations of his work, by which he saw himself detained from the desired journey until a more convenient time, so that he did not yield even to the advice of the apostle. The text tells us nothing further; but the Corinthians themselves might learn more details from the bearers of the Epistle. Van Hengel (Gave d. talen. p. 111 f.) brings the refusal into a too arbitrarily assumed connection with the Corinthian misuse of the glossolalia.

[108] He seems, however, just when this letter was written to have been absent for a time, since no special greeting is sent from him.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 16:12 . The manner in which the clause Περὶ δὲ Ἀπολλὼ τοῦ ἀδελφοῦ is loosely prefixed to the statement of this ver. (“Now about Apollos the brother” ) suggests that Apollos’ coming had been mentioned in the Church Letter: cf. 1Co 16:1 , 1Co 7:1 , etc. Respecting Apollos , see notes to 1Co 1:12 , and Act 18:24 ff. Considering the way in which Ap. had been made a rival to P. in Cor [2668] , it shows magnanimity on Paul’s side to desire his return, and a modest delicacy on the side of Apollos to decline the request: καὶ πάντως οὐκ ἦν θέλημα ἵνα κ . τ . λ ., “And there was no will at all (it was altogether contrary to his will) that he should come now”. εὐκαιρέω (see parls.) denotes “to have good opportunity”. The present ferment at Cor [2669] affords no καιρὸς for Apollos’ coming. For πάντως , and θέλημα ἵνα , see parls.

[2668] Corinth, Corinthian or Corinthians.

[2669] Corinth, Corinthian or Corinthians.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

12. Περὶ δε Ἁπολλώ. This looks as if the Corinthians had asked that Apollos should visit them again (5:1. 7:1, 7:25, 8:1, 12:1). At any rate St Paul knew that they would be glad to have Apollos among them once more, and he is anxious to assure them that he is quite willing that Apollos should come. He is not jealous of the able and attractive Alexandrian, and is not at all afraid that he may join the Apollos party (1:12, 3:4-6, 4:6; Tit 3:13). He has urged him strongly to go with the brethren who are to take 1 Cor. to Corinth, and it is not his fault that Apollos does not do so.

καὶ πάντως οὐκ ἦν θέλημα ἳνα ἔλθη κ.τ.λ. ‘And, in spite of all I could say, he had no wish to come now; but he will come whenever the right time arrives.’ The παρεκάλεσα αὐτόν shows whose ‘will’ is meant; ‘I exhorted and entreated him, and there was absolutely no wish to come at present.’ Chrysostom assumes that it is the will of Apollos that is the impediment, and points out how St Paul excuses himself without blaming Apollos. To suppose that the will of God is meant (Theoph., Beng., Evans) is at variance with the context. When St Paul means the will of God, which is very frequently, he says so (1:1; 2Co 1:1, 2Co 8:5, etc.). * In the N.T., πάντως is found only in Paul and Luke (9:10; Luk 4:23; Act 28:4): it expresses strong affirmation, utique (Vulg.). The νῦν softens the refusal: Apollos has not made up his mind never to visit Corinth again, but he cannot be induced to come now. Although St Paul was not afraid that Apollos would join the Apollos party, Apollos may have been afraid that this party would try to capture him. If this is correct, ὂταν εὐκαιρήσῃ may have special meaning. Just as οὗ ἐὰν πορεύωμαι (v. 6) suggests, ‘It depends upon you whether I go to Jerusalem or not,’ so this might suggest, ‘It depends upon you whether he comes soon or not.’ The proper καιρός rests with the Corinthians; Apollos will not come while there is an Apollos party in opposition to the Apostle. The ἦν implies that Apollos is not with St Paul at the time of writing: ‘when I spoke to him, there was no wish at all to come now.’ But εὐκαιρήσῃ (Mar 6:31; Act 17:21; not in LXX) need not imply more than that Apollos was at present not free to come; for which meaning εὔ σχολῆς ἐχειν would be better Greek. On the work of Apollos at Corinth see Knowling on Act 18:24, Act 18:25.

Before πολλὰ παρεκάλεσα, א* D* E F G, Latt. Goth. insert δηλῶ ὑμῖν ὅτι, vobis notum facio quoniam: A B C K L M P, Syrr. Copt. Aeth. Arm. omit.

For πολλά, adverbial, comp. v. 19; Rom 16:6, Rom 16:12; it is frequent in Mark (5:10, 23, 38, 43, etc.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

1Co_16:12

As touching (oar) brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

Either the Corinthians, among whom Apollos had already labored, had requested Paul to send him to them again; or for some other reason, the apostle earnestly wished that he would accompany the brethren from Corinth, who were to carry this epistle back with them; see 1Co_16:17. It appears from this verse that Apollos was not under Pauls authority. No reason is given for his declining to go to Corinth but that he was not willing. Why he was not willing is matter of conjecture. Many suppose it was because his name had been mixed up with the party strifes which disturbed the church there, 1Co_1:12. I greatly desired him; or, I often exhorted him, that he would come, etc. ἳνα does not here mean, in order that, but indicates the purport of the request.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Apollos, I greatly desired . . . to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare Co1 16:19, and Co1 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (Co1 1:12; Co1 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.

with the brethren--who bear this letter (Co1 16:17). (See Co1 16:24, subscription added to the Epistle). CONYBEARE thinks Titus was one of the bearers of this first letter (Co2 8:6, Co2 8:16-24; Co2 12:18). ALFORD thinks "the brethren" here may be the same as in Co1 16:11.

convenient time--Apollos did return to Corinth when their divisions were moderated [JEROME], and so it was a more seasonable time.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. As touching our brother Apollos] It appears from this that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired to come.

But his will was not at all to come] As there had been a faction set up in the name of Apollos at Corinth, he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength or countenance.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) As touching our brother Apollos.—St. Paul, free from the smallest spark of personal jealousy, had wished that Apollos, whose name had been used as the designation of a faction in opposition to the Apostle himself, should go with this letter to Corinth. St. Paul had planted, Apollos had watered that Church, and in the absence of the planter, Apollos would have been the most likely and proper person to exercise authority there. The unselfish consideration of St. Paul is equalled by the thoughtful reluctance of Apollos, who fears that his presence might encourage the one faction, and perhaps embitter the other, and he declines, not considering it a “convenient” time to do so. In the thought of these teachers “convenient” meant the good of Christ’s Church, and not the ease or comfort of any individual man.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. touching our brother Apollos] See note on ch. 1Co_1:12. St Paul was anxious to have put Apollos, as a man of weight in the Corinthian Church, in charge of his letter. But Apollos steadfastly declined to go, fearing that his presence might foment, instead of allaying, the disorders. Titus and Apollos are found in close intercourse with each other and with St Paul many years later in Tit_3:13.

but his will was not at all to come at this time] The original is even stronger, but it was not at all his will to come now.

when he shall have convenient time] i.e. when he shall consider it a suitable time.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Watch ye,.... The apostle in the mean while, before he closes his epistle, thinks fit to give some proper and pertinent exhortations, which might be of general use to this church; and first exhorts them to watchfulness, not for the coming of Apollos, and a convenient season for that; but over themselves, over their hearts, thoughts, affections, words, actions, and their whole conversations; and over one another, that they go not into bad principles, and evil practices; and also against sin in general, every appearance, and the first motions of it, and particularly unbelief; and against Satan, and his temptations, who is an indefatigable enemy, and whose wiles, devices, and stratagems are many and cunning; and against the world, its charms and snares; and likewise against false teachers, who lie in wait to deceive, and therefore to be guarded against; many of which were among these Corinthians, and made this exhortation very necessary. It became them likewise to watch daily at wisdom's gates, to wait constantly upon God in the word and ordinances, and especially to watch unto prayer, and in it, and after it; to all which it is necessary that they should be awake, and not asleep, to which the wise as well as foolish virgins are subject; that they should be sober, and not be overcharged with surfeiting and drunkenness, and the cares of this life; and that they be in their proper station, on their watchtower, keeping a good lookout, and being ready armed, to attack an enemy when descried. Many are the reasons why the saints should be upon their watch and guard; as because they have many eyes upon them; the eyes of the omniscient God are upon them, who sees and takes notice of all their actions; the eyes of angels are upon them, and even in their solemn assemblies; the eyes of saints are upon them, though watching for their good; and the eyes of evil men for their halting; and the eyes of devils are upon them, waiting an opportunity to do them hurt and mischief, if possible. Moreover, unwatchfulness exposes to many evils, temptations, and snares; to which may be added, as an inducement to watchfulness, the uncertainty of Christ's coming either at death, or to judgment.

Stand fast in the faith: which is proper to those that are watchful; for men asleep cannot well stand. This exhortation may respect either standing in the grace of faith, in opposition to doubting and unbelief, and design a continuance in the exercise of it, notwithstanding all the corruptions of nature, and the various sins and infirmities of life, the frequent temptations of Satan, and the many afflictions and trials in the world, which may occasion diffidence and distrust; for standing in this grace, and in such a constant exercise of it, greatly glorifies God, is what is wellpleasing in his sight; and in this way saints have communion with God, peace and comfort in their souls, and much spiritual joy and pleasure: it is the grace by which they stand, and therefore should stand in it, and by which they overcome the world. Or else it may intend standing in the doctrine of faith, in opposition to a departure from it, or a giving up any part of it, or wavering about it; it becomes saints to be steadfast in it, and abide by it, whoever is against it; let them be ever so many, or ever so wise and learned, and whatever may be said against it, as that it is a novel one, a licentious one, and a set of irrational principles, and whatever is the opposition that is made against it, though bonds and afflictions, reproach and persecution in every shape attend it, yet none of these things should move them from it. Perhaps that particular doctrine of faith, the resurrection of the dead, may be greatly regarded. Moreover, standing in the profession of faith, both of the grace and doctrine of faith, may be intended; for as this is to be made, it is to be held fast, and stood fast in, without wavering, by all true believers, who have great encouragement so to do from the person and grace of Christ, and from the love and faithfulness of God, and the many gracious promises he has made. Wherefore,

quit yourselves like men, be strong; a like phrase is often used by the Septuagint interpreters, as in Deu 31:6, from whence the apostle seems to have taken it. It answers to the Hebrew word in Isa 46:8.

Quit you like men; like men of wisdom and understanding; be not like children for non-proficiency, instability, and weakness; see Co1 14:20; act the part of men; believe not every spirit; be not carried and tossed about with every wind of doctrine; search the Scriptures, and try every doctrine by them; and having found what is truth abide by it, and be proficients in it, instructing and establishing yourselves and others. In which sense the Jews use this phrase, saying (b),

"in a place where there are no men, , "study to be a man", or to show thyself a man;''

which one of their commentators (c) explains thus;

"use and accustom thyself to obtain excellent things, and afterwards when there are no wise men to teach, then do thou teach thyself.''

And another (d) after this manner;

""in the place where there is no man" to sit at the head and teach doctrines,''

do thou. Or play the man, as in Sa2 10:12; act like men of valour and courage, stand fast, keep your ground, and contend earnestly for the faith; be valiant for the truth on earth; fight the good fight of faith: it is a good cause believers are engaged in; they have a good Captain and Commander at the head of them; they are provided with good weapons, may be sure of victory, and of having the crown of righteousness, life, and glory: wherefore

be strong; that is, for the faith: so the Targumist on Jer 9:3 renders the phrase, "they are not valiant for the truth, , they are not strong for the faith: be strong"; not in themselves, but in the Lord, and in the power of his might; in the grace that is in Christ Jesus; believe in him, look to him for strength as well as righteousness; trust in his power, whose arm is not shortened; depend on his grace, which is always sufficient; take heart, be of good courage, and fear no enemy; see Jos 1:6, which seems to be particularly referred to here.

(b) Misn. Pirke Abot, c. sect. 5. Vid. T. Bab Beracot, fol. 63. 1. (c) Maimon. in Misn. ib. (d) Bartenora in Misn. Beracot, fol. 63. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

Ver. 12. I greatly desire him] Paul did not compel or command him as the pope takes upon him to do, even to princes and potentates. Oh, that all kings would answer him in this case, as Philip the Fair of France did Pope Boniface, claiming a power there to bestow prebends and benefices Sciat tua maxima fatuitas. (Alsted. Chron.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

As touching our brother Apollos - Tyndale renders this, “To speak of brother Apollo.” In regard to Apollos, see the note at 1Co 1:12.

His will was not at all to come at this time - It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted and there might be employment which he had where he then was which rendered his presence there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled - Bloomfield. It is probable that the Corinthians had requested, by the messengers who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavored to prevail on Apollos to go, but had not succeeded.

He will come when he shall have convenient thee - The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably 1Co 1:12 endeavored to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affection for them, and had a tender solicitude for their peace and prosperity. Had this not been said, they might, perhaps, have inferred that he was offended, and had no desire to come among them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As to our brother. St. Paul here made an apology for sending Timothy to them, who was a young man, and not so renowned for eloquence and sanctity as Apollo, informing them that Apollo did not wish to come, perhaps on account of the commotions that were at Corinth at his account. (Estius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Apollos (as may be seen, Act 18:27) was known to them, and had been a preacher amongst them, and was grateful to many of them; he was an eloquent man, mighty in the Scriptures, instructed in the way of the Lord, and fervent in the spirit, Act 18:24-28; he was one of those from whom some of this church denominated themselves, 1Co 3:4. For these reasons Paul would have persuaded him to go and visit this church, (which some think that he had left, because of those contentions and divisions which were amongst them), but he had no mind to go at that time; though it is said, that he afterwards did return again to them, when Paul, by his Epistle, had quieted those divisions, and allayed their heats.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Apollos—This interesting personage was first found by Paul here at Ephesus, (Act_18:24-28,) whence he went to Corinth. His success and popularity there could not induce him to stay, and he returned and is found here with Paul again at Ephesus. A faction at Corinth called itself by his name.

Will… not… to come—How little these two noble men countenanced the assumption of their names, appears from this passage. Paul, so far from fearing his action or influence at Corinth, beseeches him to visit that city with Titus. Apollos, probably with the same disgust at the factions that drove him thence, for the present declines to go. Jerome says, that when peace was restored he returned to that city, and was made its bishop.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As touching our brother Apollos; rather, but as touching Apollos, the brother. It seems clear from this that the Corinthians, in their letter, had requested that this eloquent and favourite teacher might be sent to them. I greatly desired him to come unto you; rather, I besought him much. There were at Corinth persons malignant enough to have suggested that Paul had refused their request; that he would not send Apollos to them out of jealousy of Apollos"s superior oratory, and of the party which assumed his name. St. Paul anticipated this sneer. His nature was much too noble to feel the least jealousy. Both he and Apollos here show themselves in the purest light. His will; literally, there was not will. The word "will" most frequently means "the will of God, but if that had been the meaning here, the word would have had the article. It is used of human will in 1Co_7:37; Eph_2:3; 2Pe_1:21. Here it means that Apollos had decided not to come at present, obviously because his name had been abused for purposes of party faction. (1Co_3:5) This was all the more noble on his part because he seems to have been a special friend of Titus. (Tit_3:13) St. Paul would gladly have sent his two ablest and most energetic disciples to this distracted Church. When he shall have convenient time; rather, when a good opportunity offers itself to him. Whether Apollos ever revisited Corinth or not we do not know.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I besought him much - To come to you. With the brethren - Who were then going to Corinth. Yet he was by no means willing to come now - Perhaps lest his coming should increase the divisions among them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here again observe, 1. How respectfully this great apostle speaks of Apollos, an inferior minister in the church of Corinth, Our brother Apollos. Nothing better becomes the governors and pastors of the church than humility and condescension, sincere love and affection, a due deference and regard towards those who are under-labourers in our Lord’s vineyard, to own and treat them as brethren, co-workers and fellow-helpers with them. God has not made his ministers lions to tear one another, nor bulls to gore each other; but shepherds to watch over, and nurses to cherish, one another: Our brother Apollos.

Observe, 2. How St. Paul, though a dignified person, a great apostle, left Apollos, an inferior minister of the gospel, to judge for himself, whether he had best go to Corinth, or forbear: I desired him to come to you, but his will was not to come. He did not suspend him, or silence him, for not obeying the voice of an apostle: but lets him take his choice.

There may be, and sometimes are, particular cases and circumstances relating to ourselves and our people, (as about going from them, or continuing with them,) which none can adjust and determine as well as ourselves. Perhaps Apollos here had greater and stronger reasons for his refusing, than St. Paul had for his requesting him, to go to Corinth: however, the great apostle only desired him to go, not censuring him for his denial, but leaving him to the determination of himself, whose will was not at all to come to them at that time.

Observe, 3. What might probably be the reason why Apollos had no inclination to go to Corinth at this time; no, not at the solicitation of St. Paul himself. Perhaps it was because he would not encourage or give the least countenance to a faction which was there begun under the authority of his name, 1Co 1:12.

Some said, I am of Apollos. A pious and prudent minister of Jesus Christ seeks not his own applause, or his people’s admiration; but what he does is with a special respect to their edification in holiness, for preserving unity, and promoting love among each other.

Afterwards, when St. Paul had by his epistle allayed those heats, and healed those divisions which prevailed amongst them, we find Apollos did return to Corinth, and was no doubt very acceptable to them, and serviceable among them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. Here he states that he had exhorted Apollos to come to them, but it does not now suit his convenience, hence he postpones his visit. Apollos was much esteemed and commended by Paul, like himself, an apostle “born out of due time.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But as touching Apollos the brother, I besought him much to come unto you with the brethren [with Titus, etc.]: and it was not at all his will to come now; but he will come when he shall have opportunity [Apollos first comes to our notice at Ephesus ( Act_18:24-28 ) whence he went to Corinth just before Paul came to Ephesus ( Act_19:1 ). From Corinth Apollos returned to and was now at Ephesus. The old Latin commentators say that he left Corinth on account of the violence of the factions, and now declined to return because of them, but it is not likely that they knew anything more about the facts than we do. Jerome tells us that after the factious spirit subsided, Apollos returned to Corinth, and became bishop or elder of the church; but he gives us no authority for his statement. Paul's words are important, because they show that neither he nor Apollos gave any countenance or encouragement to the factions. Paul has no fear that Apollos will do wrong intentionally, yet Apollos fears that he may do wrong by his presence unintentionally. It did not seem to Apollos that it was a fit season for him to show himself in Corinth.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12. As touching our brother Apollos. Apollos was then at Ephesus when Paul wrote. I greatly desired him to come unto you with the brethren. Possibly with Timothy and Erastus. See note on verse 10. For some reason Apollos was averse to visiting Corinth at that time.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. περὶ δὲ Ἀπολλὼ τοῦ ἀδελφοῦ. See note on ch. 1Co 1:12. St Paul was anxious to have put Apollos, as a man of weight in the Corinthian Church, in charge of his letter. But Apollos stedfastly declined to go, fearing that his presence might foment, instead of allaying, the disorders. Titus, who was sent with this Epistle, and Apollos are found in close intercourse with each other and with St Paul many years later in Tit 3:13.

καὶ πάντως οὐκ ἦν θέλημα. But it was not at all his will to come now, or, with Bishop Lightfoot in his work On a fresh Revision of the N. T., But it was not at all God’s Will that he should come now.

ὅταν εὐκαιρήσῃ. Whensoever he shall have a favourable opportunity, i.e. when he shall have what he considers a suitable opportunity.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] Of Apollos: that he was not willing at present to go to them. δέ, transitional.

On the construction of περὶ.… ἀδ., see on ver. 1.

παρεκάλ. ἵνα ἔλθῃ] ἵνα denotes the aim, not only the purport of the exhortation. See remarks on ch. 14:13.

“Ideo excusat, ne suspicentur Corinthii ab eo fuisse impeditum.… Apud se quærere poterant: Cur hos potius quam Apollo nobis misit? Respondet, minime per so stetisse, &c.” Calvin. Meyer remarks, perhaps the Corinthians had expressly desired that Apollos should be sent to them. μετὰ τ. ἀδελφ.] perhaps, those who went with Timotheus (see above): perhaps, those who were to bear this letter (ver. 17).

καί] and, not, ‘but:’ see Joh 16:32; Rom 1:13. It merely couples the exhortation with its result.

θέλημα] Evidently the will of Apollos, not, as Theophyl.: τουτέστιν, ὁ θεὸς οὐκ ἤθελεν.

ὅταν εὐκαιρ.] The present καιρός not seeming to him a suitable one: apparently on account of the divisions hinted at in the beginning of the Epistle.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.